Tafsir al-Baghawi - Al-Baghawi - (5/93)

Tafsir al-BaghawiAl-Baghawi

It was also said that the hearing, the sight, and the heart will be questioned about what a person has done.

His words, “all of these,” mean: all these faculties and organs. According to the first interpretation, “these” refers to their possessors.(1)

Abd al-Wahid al-Mulayhi informed us; Abu Tahir Ahmad ibn Muhammad ibn al-Husayn informed us; Abu Ali Hamid ibn Muhammad al-Raffa informed us; Abu al-Hasan Ali ibn Abd al-Aziz related to us; al-Fadl ibn Dukayn informed us; Sa'd ibn Aws al-Absi related to us; Bilal ibn Yahya al-Absi related to me that Shutayr ibn Shakal informed him from his father, Shakal ibn Humayd, who said:

I came to the Prophet, peace and blessings be upon him, and said, “O Prophet of Allah, teach me a prayer of refuge by which I may seek protection.” He took me by the hand and said, “Say: O Allah, I seek refuge in You from the evil of my hearing, the evil of my sight, the evil of my tongue, the evil of my heart, and the evil of my semen.”

He said: I memorized it. Sa'd said: Semen is his fluid.(2)

“And do not walk upon the earth arrogantly. You can neither cleave the earth nor reach the mountains in height.” (37)

“And do not walk upon the earth arrogantly”: that is, insolently, arrogantly, and vainly. This explains the manner of walking, which is why it is expressed as a verbal noun. “You can neither cleave the earth”: that is, through your arrogance, you will not cut through it until you reach its end. “Nor reach the mountains in height”: that is, you are unable, through your arrogance, to rival the mountains or equal them in height. Its meaning is that a person gains nothing through his arrogance and insolence, just as one who seeks to cleave the earth and rival the mountains achieves nothing.

It was also said that this was mentioned because one who walks conceitedly sometimes walks upon his heels and sometimes upon the fronts of his feet. Thus, he is told: You will not pierce the earth if you walk upon your heels, nor will you reach the mountains in height if you walk upon the fronts of your feet.

Abu Muhammad Abd Allah ibn Abd al-Samad al-Juzajani informed us; Abu al-Qasim Ali ibn Ahmad al-Khuza'i informed us; al-Haytham ibn Kulayb informed us; Abu Isa al-Tirmidhi related to us; Sufyan ibn Waki' related to us; my father related to me from al-Mas'udi, from Uthman ibn Muslim ibn Hurmuz, from Nafi' ibn Jubayr ibn Mut'im, from Ali, who said:

When the Messenger of Allah, peace and blessings be upon him, walked, he would lean forward, as though descending a slope.(3)

(1) In manuscript “A”: “ala” (upon). (2) Recorded by Abu Dawud in al-Salah (Prayer), the chapter on seeking refuge, 2:160; and by al-Tirmidhi in al-Daawat (Supplications), 9:464-465, who said: “This is a hasan gharib hadith; we know it only through this route.” It was also recorded by al-Nasai in al-Istiadhah (Seeking Refuge), the chapter on seeking refuge from the evil of sight, 8:260; authenticated by al-Hakim, 1:533, with whom al-Dhahabi concurred; and recorded by the author in Sharh al-Sunnah, 5:168-169. (3) Recorded by al-Tirmidhi in al-Manaqib (Virtues), the chapter on some of his physical attributes, 1:116-117; and in his al-Shamail al-Muhammadiyyah, pp. 85-86, printed in the margin of Sharh al-Bajuri. It was also recorded by Imam Ahmad in al-Musnad, 1:96, and by the author in Sharh al-Sunnah, 12:319. It is an authentic hadith.

وَقِيلَ: يُسْأَلُ السَّمْعُ وَالْبَصَرُ وَالْفُؤَادُ عَمَّا فَعَلَهُ الْمَرْءُ. وَقَوْلُهُ: ﴿كُلُّ أُولَئِكَ﴾ أَيْ: كُلُّ هَذِهِ الْجَوَارِحِ وَالْأَعْضَاءِ وَعَلَى الْقَوْلِ الْأَوَّلِ يَرْجِعُ "أُولَئِكَ" [إِلَى] (١) أَرْبَابِهَا. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَخْبَرَنَا أَبُو طَاهِرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ أَخْبَرَنَا أَبُو عَلِيٍّ حَامِدُ بْنُ مُحَمَّدٍ الرَّفَّاءُ حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ أَخْبَرَنَا الْفَضْلُ بْنُ دُكَيْنٍ حَدَّثَنَا سَعْدُ بْنُ أَوْسٍ الْعَبْسِيُّ حَدَّثَنِي بِلَالُ بْنُ يَحْيَى الْعَبْسِيُّ أَنَّ شُتَيْرَ بْنَ شَكَلٍ أَخْبَرَهُ عَنْ أَبِيهِ شَكَلِ بْنِ حُمَيْدٍ قَالَ: أَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ: يَا نَبِيَّ اللَّهِ عَلِّمْنِي تَعْوِيذًا أَتَعَوَّذُ بِهِ فَأَخَذَ بِيَدِي ثُمَّ قَالَ: "قُلِ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ سَمْعِي وَشَرِّ بَصَرِي وَشَرِّ لِسَانِي وَشَرِّ قلبي وشر مَنِيَّ" قَالَ: فَحَفِظْتُهَا قَالَ سَعْدٌ الْمَنِيُّ مَاؤُهُ (٢) . ﴿وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا (٣٧) ﴾ ﴿وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا﴾ أَيْ بَطَرًا وَكِبْرًا وَخُيَلَاءَ وَهُوَ تَفْسِيرُ الْمَشْيِ فَلِذَلِكَ أَخْرَجَهُ عَلَى الْمَصْدَرِ، ﴿إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ﴾ أَيْ لَنْ تَقْطَعَهَا بِكِبْرِكَ حَتَّى تَبْلُغَ آخِرَهَا ﴿وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا﴾ أَيْ لَا تَقْدِرُ أَنْ تُطَاوِلَ الْجِبَالَ وَتُسَاوِيَهَا بِكِبْرِكَ. مَعْنَاهُ: أَنَّ الْإِنْسَانَ لَا يَنَالُ بِكِبْرِهِ وَبَطَرِهِ شَيْئًا كَمَنْ يُرِيدُ خَرْقَ الْأَرْضِ وَمُطَاوَلَةَ الْجِبَالِ لَا يَحْصُلُ عَلَى شَيْءٍ. وَقِيلَ: ذَكَرَ ذَلِكَ لِأَنَّ مَنْ مَشَى مُخْتَالًا يَمْشِي مَرَّةً عَلَى عَقِبَيْهِ وَمَرَّةً عَلَى صُدُورِ قَدَمَيْهِ فَقِيلَ لَهُ: إِنَّكَ لَنْ تَنْقُبَ الْأَرْضَ إِنْ مَشَيْتَ عَلَى عَقِبَيْكَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا إِنْ مَشَيْتَ عَلَى صُدُورِ قَدَمَيْكَ. أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ عَبْدِ الصَّمَدِ الْجُوزَجَانِيُّ أَخْبَرَنَا أَبُو الْقَاسِمِ عَلِيُّ بْنُ أَحْمَدَ الْخُزَاعِيُّ أَخْبَرَنَا الْهَيْثَمُ بْنُ كُلَيْبٍ حَدَّثَنَا أَبُو عِيسَى التِّرْمِذِيُّ حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ حَدَّثَنَا أَبِي عَنِ الْمَسْعُودِيِّ عَنْ عُثْمَانَ بْنِ مُسْلِمِ بْنِ هُرْمُزَ عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ عَلِيٍّ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ "إِذَا مَشَى يَتَكَفَّأُ تَكَفُّؤًا كَأَنَّمَا يَنْحَطُّ مِنْ صَبَبٍ" (٣) .

(١) في "أ": على. (٢) أخرجه أبو داود في الصلاة باب في الاستعاذة: ٢ / ١٦٠ والترمذي في الدعوات: ٩ / ٤٦٤-٤٦٥، وقال: "هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه"، وأخرجه النسائي في الاستعاذة باب الاستعاذة من شر البصر: ٨ / ٢٦٠، وصححه الحاكم: ١ / ٥٣٣، ووافقه الذهبي. وأخرجه المصنف في شرح السنة: ٥ / ١٦٨-١٦٩. (٣) أخرجه الترمذي في المناقب باب من صفاته ﷺ الجسمية: ١ / ١١٦-١١٧، وفي كتابه "الشمائل المحمدية" ص (٨٥،٨٦) بهامش شرح الباجوري، وأخرجه الإمام أحمد في المسند: ١ / ٩٦، والمصنف في شرح السنة: ١٢ / ٣١٩. وهو حديث صحيح.