Tafsir al-Baghawi - Al-Baghawi - (4/380)

Tafsir al-BaghawiAl-Baghawi

from light. (1)

“And when your Lord said to the angels, ‘Indeed, I will create a human being from sounding clay, from altered black mud. So, when I have fashioned him in due proportion and breathed into him of My spirit, fall down before him in prostration.’ Then the angels prostrated—all of them together—” (28–30)

Regarding His saying, “And when your Lord said to the angels, ‘Indeed, I will create a human being’”: that is, “I shall create a human being from sounding clay, from altered black mud.”

“When I have fashioned him”: when I have proportioned his form and completed his creation; “and breathed into him of My spirit”: he then became a living human being. The spirit is a subtle body by which a human being lives, and Allah attributed it to Himself as an honor. “Fall down before him in prostration”: a prostration of greeting, not a prostration of worship.

“Then the angels”—those who had been commanded to prostrate—“prostrated, all of them together.”

If it is asked: Why did He say, “all of them together,” when the intended meaning had already been conveyed by His saying, “Then the angels prostrated”?

We reply: Al-Khalil and Sibawayh maintained that this was mentioned for emphasis.

Al-Mubarrad stated: His saying, “Then the angels prostrated,” could have meant that only some of them prostrated. Thus, “all of them” was mentioned to remove this ambiguity. It could then still be supposed that they had prostrated (2) at different times, so this ambiguity was removed by His saying, “together.” (3)

Ikrimah narrated from Ibn Abbas, may Allah be pleased with him: Allah, glorified and exalted is He, said to a group of angels, “Prostrate before Adam,” but they did not do so. Thereupon Allah sent a fire upon them, which burned them. Then He said to another group, “Prostrate before Adam,” and they prostrated. (4)

(1) Imam Muslim narrated in his Sahih, 4:2294, from Aisha: The Messenger of Allah said, “The angels were created from light, the jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.” (2) In manuscript B: “It is possible that they would prostrate.” (3) This answer appears more clearly in Masa'il al-Razi wa-Ajwibatuha min Ghara'ib Ay al-Tanzil, pp. 167-168: “Sibawayh and al-Khalil said: It is an emphasis following another emphasis, thus further establishing and confirming the meaning in the mind. It is therefore not a needless repetition; rather, the relation of ajma'un (all together) to the original sentence is like that of kulluhum (all of them). Al-Mubarrad said: The Most High's statement, ‘ajma'un,’ indicates their gathering together at the time of prostration, while ‘kulluhum’ indicates that every one of them prostrated. It is as though He said: ‘Thus, all the angels prostrated together at one time.’ Ibn al-Anbari preferred this view. Al-Zajjaj and most leading scholars preferred the view of Sibawayh, arguing that if the matter were as al-Mubarrad claimed, then ajma'un would be a circumstantial qualifier (hal), since it possesses the defining characteristic of a hal. Yet it is not a hal, because it is in the nominative and is definite, like the other terms of emphasis.” (4) Al-Tabari narrated it in his Tafsir, 14:31. Ibn Kathir, 2:551, said: “The soundness of its attribution to him is questionable; it apparently derives from Isra'ili traditions,” and he described it as “a strange and remarkable report.”

مِنَ النُّورِ (١) . ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (٢٨) فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (٢٩) فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (٣٠) ﴾ . قَوْلُهُ تَعَالَى: ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا﴾ أَيْ: سَأَخْلُقُ بَشَرًا ﴿مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ﴾ . ﴿فَإِذَا سَوَّيْتُهُ﴾ عَدَّلْتُ صُورَتَهُ، وَأَتْمَمْتُ خَلْقَهُ، ﴿وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ فَصَارَ بَشَرًا حَيًّا، وَالرُّوحُ جِسْمٌ لَطِيفٌ يَحْيَا بِهِ الْإِنْسَانُ، وَأَضَافَهُ إِلَى نَفْسِهِ تَشْرِيفًا ﴿فَقَعُوا لَهُ سَاجِدِينَ﴾ سُجُودَ تَحِيَّةٍ لَا سُجُودَ عِبَادَةٍ. ﴿فَسَجَدَ الْمَلَائِكَةُ﴾ الَّذِينَ أُمِرُوا بِالسُّجُودِ ﴿كُلُّهُمْ أَجْمَعُونَ﴾ . فَإِنْ قِيلَ: لِمَ قَالَ ﴿كُلُّهُمْ أَجْمَعُونَ﴾ وَقَدْ حَصَلَ الْمَقْصُودُ بِقَوْلِهِ فَسَجَدَ الْمَلَائِكَةُ؟ قُلْنَا: زَعَمَ الْخَلِيلُ وَسِيبَوَيْهِ أَنَّهُ ذَكَرَ ذَلِكَ تَأْكِيدًا. وَذَكَرَ الْمُبَرِّدُ: أَنَّ قَوْلَهُ ﴿فَسَجَدَ الْمَلَائِكَةُ﴾ كَانَ مِنَ الْمُحْتَمَلِ أَنَّهُ سَجَدَ بَعْضُهُمْ فَذَكَرَ "كُلُّهُمْ" لِيَزُولَ هَذَا الْإِشْكَالُ، ثُمَّ كَانَ [يَحْتَمِلُ أَنَّهُمْ سَجَدُوا] (٢) فِي أَوْقَاتٍ مُخْتَلِفَةٍ فَزَالَ ذَلِكَ الْإِشْكَالُ بِقَوْلِهِ "أَجْمَعُونَ" (٣) وَرَوَى عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ ﵁: إِنَّ اللَّهَ ﷿ قَالَ لِجَمَاعَةٍ مِنَ الْمَلَائِكَةِ: اسْجُدُوا لِآدَمَ فَلَمْ يَفْعَلُوا فَأَرْسَلَ اللَّهُ عَلَيْهِمْ نَارًا فَأَحْرَقَتْهُمْ، ثُمَّ قَالَ لِجَمَاعَةٍ أُخْرَى: اسْجُدُوا لِآدَمَ فَسَجَدُوا (٤) .

(١) أخرج الإمام مسلم في صحيحه: (٤ / ٢٢٩٤) عن عائشة ﵂ قلت: قال رسول الله ﷺ: "خلقت الملائكة من نور، وخلق الجان من مارج من نار، وخلق آدم مما وصف لكم". (٢) في "ب" من المحتمل أن يسجدوا. (٣) جاء هذا الجواب أوضح في "مسائل الرازي وأجوبتها من غرائب آي التنزيل" ص (١٦٧-١٦٨) قال: "قال سيبويه والخليل: هو توكيد بعد توكيد، فيفيد زيادة تمكين المعنى وتقريره في الذهن، فلا يكون تحصيل الحاصل، بل تكون نسبة "أجمعون" كنسبة "كلهم" إلى أصل الجملة. وقال المبرد: قوله تعالى: "أجمعون" يدل على اجتماعهم في زمان السجود، و"كلهم" يدل على وجود السجود من الكل، فكأنه قال: فسجد الملائكة كلهم معا في زمان واحد. واختار ابن الأنباري هذا القول. واختار الزجاج وأكثر الأئمة قول سيبويه، وقالوا: لو كان الأمر كما زعم المبرد لكان "أجمعون" حالا، لوجود حد الحال فيه، وليس بحال؛ لأنه مرفوع، ولأنه معرفة كسائر ألفاظ التوكيد". (٤) أخرجه الطبري في التفسير: ١٤ / ٣١. وقال ابن كثير: (٢ / ٥٥١) وفي ثبوت هذا عنه نظر، والظاهر أنه إسرائيلي ووصفه بأنه أثر غريب عجيب.