Tafsir al-BaghawiAl-Baghawi

“Indeed, we are messengers of the Lord of the worlds.” (al-Shu‘ara’ 26:16) It was also said that qa‘īd means one who remains constantly beside someone and does not leave, rather than one who is sitting, as opposed to standing. Mujahid said: “Qa‘īd means one who lies in wait.”

“No word does he utter except that with him is an observer, ready. And the agony of death comes in truth: ‘This is what you sought to evade.’” (18–19)

“No word does he utter”: that is, he speaks no utterance and casts it forth from his mouth, “except that with him is an observer,” a guardian, “ready,” present wherever he may be.

Al-Hasan ⦗138a⦘ said: “The angels keep away from a person in two situations: when he relieves himself and when he has sexual intercourse.”

Mujahid said: “They record even his groaning during his illness.” (1) ‘Ikrimah said: “They record only that for which he will be rewarded or punished.” (2)

Al-Dahhak said: “Their place is beneath the molar, upon the palate.” (3) A similar report is related from al-Hasan, who liked to keep the hair beneath his lower lip clean.

Abu Sa‘id al-Shurayhi informed us; Abu Ishaq al-Tha‘labi informed us; al-Husayn ibn Muhammad al-Dinawari informed us; Ahmad ibn Ja‘far ibn Hamdan related to us; al-Fadl ibn al-‘Abbas ibn Mihran related to us; Talut related to us; Hammad ibn Salamah related to us; Ja‘far ibn al-Zubayr informed us, from al-Qasim ibn Muhammad, from Abu Umamah, who said: The Messenger of Allah, peace and blessings be upon him, said: “The recorder of good deeds is on a man’s right, and the recorder of evil deeds is on his left. The recorder of good deeds has authority over the recorder of evil deeds. When he performs a good deed, the one on the right records it as ten; and when he commits an evil deed, the one on the right says to the one on the left: ‘Leave him for seven hours, perhaps he will glorify Allah or seek forgiveness.’” (4)

“And the agony of death comes”: that is, its overwhelming severity which envelops a person and overcomes his mind, “in truth,” meaning, with the reality of death. It was also said: with the truth of the matters of the Hereafter, until a person perceives it clearly and sees it with his own eyes. And it was said: with that to which it leads.

(1) Mentioned by the author of Al-Bahr al-Muhit, 8:123. (2) In Al-Durr al-Manthur, 6:593, al-Suyuti attributed it to Ibn al-Mundhir. (3) In manuscript “B”: al-shi'r (poetry). (4) Al-Haythami said in Majma al-Zawa'id, 10:208: “Al-Tabarani narrated it, and its chain contains Ja'far ibn al-Zubayr, who is a liar.” It was also narrated from Abu Umamah through another route, with different wording, by Ibn Rahawayh in his Musnad, al-Bayhaqi in Shu'ab al-Iman, and Abu Nu'aym in Al-Hilya, 6:124. Al-Haythami said: “Al-Tabarani narrated it through several chains, and the narrators of one of them have been declared trustworthy.” Al-Albani graded it hasan (sound) in Al-Silsila al-Sahiha, 3:210. It is therefore a sound corroborating report for the first narration, agreeing with it; the only additional wording in the latter is that a good deed is multiplied tenfold, as established by the Quran and Sunnah, as al-Haythami stated. See Ibn Hajar, Al-Kafi al-Shaf, p. 159; al-Manawi, Al-Fath al-Samawi, 3:1007.
إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ" (الشُّعَرَاءِ-١٦) ، وَقِيلَ: أَرَادَ بِالْقَعِيدِ الْمُلَازِمَ الَّذِي لَا يَبْرَحُ، لَا الْقَاعِدَ الَّذِي هُوَ ضِدُّ الْقَائِمِ. وَقَالَ مُجَاهِدٌ: الْقَعِيدُ الرَّصِيدُ. ﴿مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (١٨) وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (١٩) ﴾ ﴿مَا يَلْفِظُ مِنْ قَوْلٍ﴾ مَا يَتَكَلَّمُ مِنْ كَلَامٍ فَيَلْفِظُهُ أَيْ: يَرْمِيهِ مِنْ فِيهِ، ﴿إِلَّا لَدَيْهِ رَقِيبٌ﴾ حَافِظٌ، ﴿عَتِيدٌ﴾ حَاضِرٌ أَيْنَمَا كان. قال ١٣٨/أالْحَسَنُ: إِنَّ الْمَلَائِكَةَ يَجْتَنِبُونَ الْإِنْسَانَ عَلَى حَالَيْنِ: عِنْدُ غَائِطِهِ وَعِنْدَ جِمَاعِهِ. وَقَالَ مُجَاهِدٌ: يَكْتُبَانِ عَلَيْهِ حَتَّى أَنِينَهُ فِي مَرَضِهِ (١) . وَقَالَ عِكْرِمَةُ: لَا يَكْتُبَانِ إِلَّا مَا يُؤْجَرُ عَلَيْهِ أَوْ يُؤْزَرُ فِيهِ (٢) . وَقَالَ الضَّحَّاكُ: مَجْلِسُهُمَا تَحْتَ الضِّرْسِ (٣) عَلَى الْحَنَكِ، وَمِثْلُهُ عَنِ الْحَسَنِ، وَكَانَ الْحَسَنُ يُعْجِبُهُ أَنْ يُنَظِّفَ عَنْفَقَتَهُ. أَخْبَرَنَا أَبُو سَعِيدٍ الشَّرِيحِيُّ، أَخْبَرَنَا أَبُو إِسْحَاقَ الثَّعْلَبِيُّ، أَخْبَرَنَا الْحُسَيْنُ بْنُ مُحَمَّدٍ الدِّينَوَرِيُّ، حَدَّثَنَا أَحْمَدُ بْنُ جَعْفَرِ بْنِ حَمْدَانَ، حَدَّثَنَا الْفَضْلُ بْنُ الْعَبَّاسِ بْنِ مِهْرَانَ، حَدَّثَنَا طَالُوتُ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، أَخْبَرَنَا جَعْفَرُ بْنُ الزُّبَيْرِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبِي أُمَامَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "كَاتِبُ الْحَسَنَاتِ عَلَى يَمِينِ الرَّجُلِ، وَكَاتِبُ السَّيِّئَاتِ عَلَى يَسَارِ الرَّجُلِ، وَكَاتِبُ الْحَسَنَاتِ أَمِيرٌ عَلَى كَاتِبِ السَّيِّئَاتِ، فَإِذَا عَمِلَ حَسَنَةً كَتَبَهَا صَاحِبُ الْيَمِينِ عَشْرًا؛ وَإِذَا عَمِلَ سَيِّئَةً قَالَ صَاحِبُ الْيَمِينِ لِصَاحِبِ الشِّمَالِ: دَعْهُ سَبْعَ سَاعَاتٍ لَعَلَّهُ يُسَبِّحُ أَوْ يَسْتَغْفِرُ" (٤) . ﴿وَجَاءَتْ سَكْرَةُ الْمَوْتِ﴾ غَمْرَتُهُ وَشِدَّتُهُ الَّتِي تَغْشَى الْإِنْسَانَ وَتَغْلِبُ عَلَى عَقْلِهِ، ﴿بِالْحَقِّ﴾ أَيْ بِحَقِيقَةِ الْمَوْتِ، وَقِيلَ: بِالْحَقِّ مِنْ أَمْرِ الْآخِرَةِ حَتَّى يَتَبَيَّنَهُ الْإِنْسَانُ وَيَرَاهُ بِالْعِيَانِ. وقيل: بما يؤول
(١) ذكره صاحب البحر المحيط: ٨ / ١٢٣. (٢) عزاه السيوطي في الدر المنثور: ٦ / ٥٩٣ لابن المنذر. (٣) في "ب" الشعر. (٤) قال الهيثمي في "المجمع": (١٠ / ٢٠٨) "رواه الطبراني، وفيه جعفر بن الزبير وهو كذاب". ورواه عن أبي أمامة أيضًا من طريق أخرى بلفظ آخر. ابن راهويه في "مسنده"، والبيهقي في "شعب الإيمان"، وأبو نعيم في "الحلية": (٦ / ١٢٤) وقال الهيثمي: "رواه الطبراني بأسانيد، ورجال أحدها وثقوا"، وحسنه الألباني في "الصحيحة": (٣ / ٢١٠) ، فهو شاهد حسن للرواية الأولى فهي توافقها وليس في الأولى شيء زائد غير أن الحسنة بعشر أمثالها، وقد دل القرآن والسنة على ذلك -كما قال الهيثمي. وانظر: الكافي الشاف لابن حجر ص (١٥٩) ، الفتح السماوي للمناوي: ٣ / ١٠٠٧.

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