Tafsir al-Baghawi - Al-Baghawi - (8/317)

Tafsir al-BaghawiAl-Baghawi

and Asim and Yaqub recited “the Most Merciful” in the genitive case, following the phrase “the Lord of the heavens ⦗183/b⦘.” The others recited it in the nominative case. Hamzah and al-Kisa’i recited “Lord” in the genitive case because of its proximity to the phrase “a reward from your Lord,” and recited “the Most Merciful” in the nominative case because of its distance from it, as a new clause. His saying, “None will have the power,” is in the nominative position as its predicate.

The meaning of “None will have the power to address Him” is as Muqatil said: “Created beings will not be able to speak to the Lord except by His permission.” Al-Kalbi said: “They will have no power to intercede except by His permission.”

“On the Day the Spirit and the angels stand in rows, none will speak except those granted permission by the Most Merciful and who speak what is right.” (38)

“On the Day the Spirit stands”: that is, on that Day, “and the angels stand in rows.” They differed concerning this Spirit. Al-Sha‘bi and al-Dahhak said: “It is Gabriel.”

Ata related from Ibn Abbas: “The Spirit is an angel among the angels; Allah has not created any creature greater than him. When the Day of Resurrection comes, he will stand alone in a row, while all the angels will stand in a single row; thus, the magnitude of his creation will be equal to theirs.” (1)

Ibn Masud said: “The Spirit is an angel greater than the heavens, the mountains, and the angels. He is in the fourth heaven, and every day he glorifies Allah twelve [thousand] times. From every glorification an angel is created, who will come on the Day of Resurrection standing alone in a row.” (2) (3)

Mujahid, Qatadah, and Abu Salih said: “The Spirit is a creation fashioned in the form of the children of Adam, though they are not human beings. They will stand in a row, and the angels in a row: these are an army, and those are an army.”

Mujahid narrated from Ibn Abbas: “They are a creation in the form of the children of Adam, and no angel descends from heaven except that one of them is with him.” (4)

Al-Hasan said: “They are the children of Adam.” (5) Qatadah also narrated this from Ibn Abbas and said: “This was among the matters that Ibn Abbas used to conceal.” (6)

(1) See al-Tabari, 30:22. (2) Omitted from manuscript “B.” (3) Reported by al-Tabari, 30:22. Ibn Kathir, 4:466, regarded it as unusual, saying: “This is a very strange view.” See also al-Durr al-Manthur, 8:400. (4) See al-Tabari, 30:23. (5) Reported by al-Tabari, 30:23. (6) The strongest view is to reconcile these statements, as Ibn Jarir explained, 30:23: “The sound view is that Allah, exalted is He, informed that His creatures will have no power to address Him on the Day when the Spirit stands; and the Spirit is one of His creatures. It is possible that it is one of the things mentioned above, and Allah knows best which of them it is. There is no report establishing that one of them, rather than another, is specifically intended, nor is there any evidence indicating this; and ignorance of it is not harmful.” See also Ibn Kathir, 4:466–467, who favored the view that they are the descendants of Adam.

وَعَاصِمٌ، وَيَعْقُوبُ: "الرَّحْمَنِ" جَرًّا إِتْبَاعًا لِقَوْلِهِ: "رب السماوات ١٨٣/ب " وَقَرَأَ الْآخَرُونَ بِالرَّفْعِ، فَحَمْزَةُ وَالْكِسَائِيُّ يَقْرَآنِ "رَبِّ" بِالْخَفْضِ لِقُرْبِهِ مِنْ قَوْلِهِ: "جَزَاءً مِنْ رَبِّكَ" وَيَقْرَآنِ "الرَّحْمَنُ" بِالرَّفْعِ لِبُعْدِهِ مِنْهُ عَلَى الِاسْتِئْنَافِ، وَقَوْلُهُ: ﴿لَا يَمْلِكُونَ﴾ فِي مَوْضِعِ رَفْعٍ، خَبَرُهُ. وَمَعْنَى ﴿لَا يَمْلِكُونَ مِنْهُ خِطَابًا﴾ قَالَ مُقَاتِلٌ: لَا يَقْدِرُ الْخَلْقُ عَلَى أَنْ يُكَلِّمُوا الرَّبَّ إِلَّا بِإِذْنِهِ. وَقَالَ الْكَلْبِيُّ: لَا يَمْلِكُونَ شَفَاعَةً إِلَّا بِإِذْنِهِ. ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (٣٨) ﴾ ﴿يَوْمَ يَقُومُ الرُّوحُ﴾ أَيْ فِي ذَلِكَ الْيَوْمِ ﴿وَالْمَلَائِكَةُ صَفًّا﴾ وَاخْتَلَفُوا فِي هَذَا الرُّوحِ، قَالَ الشَّعْبِيُّ وَالضَّحَّاكُ: هُوَ جِبْرِيلُ. وَقَالَ عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: "الرُّوحُ" مَلَكٌ مِنَ الْمَلَائِكَةِ مَا خَلَقَ اللَّهُ مَخْلُوقًا أَعْظَمَ مِنْهُ، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قَامَ وَحْدَهُ صَفَّا وَقَامَتِ الْمَلَائِكَةُ كُلُّهُمْ صَفًّا وَاحِدًا، فَيَكُونُ عِظَمُ خَلْقِهِ مِثْلُهُمْ (١) . وَعَنِ ابْنِ مَسْعُودٍ قَالَ: الرُّوحُ مَلَكٌ أَعْظَمُ مِنَ السَّمَاوَاتِ وَمِنَ الْجِبَالِ، وَمِنَ الْمَلَائِكَةِ وَهُوَ فِي السَّمَاءِ الرَّابِعَةِ، يُسَبِّحُ كُلَّ يَوْمٍ اثْنَيْ عَشَرَ [أَلْفَ] (٢) تَسْبِيحَةٍ، يُخْلَقُ مِنْ كُلِّ تَسْبِيحَةٍ مَلَكٌ يَجِيءُ يَوْمَ الْقِيَامَةِ صَفَّا وَحْدَهُ (٣) . وَقَالَ مُجَاهِدٌ، وَقَتَادَةُ، وَأَبُو صَالِحٍ: "الرُّوحُ" خُلِقَ عَلَى صُورَةِ بَنِي آدَمَ لَيْسُوا بِنَاسٍ يَقُومُونَ صَفًّا وَالْمَلَائِكَةُ صَفًّا، هَؤُلَاءِ جُنْدٌ وَهَؤُلَاءِ جُنْدٌ. وَرَوَى مُجَاهِدٌ عَنِ ابْنِ عَبَّاسٍ قَالَ: هُمْ خَلْقٌ عَلَى صُورَةِ بَنِي آدَمَ وَمَا يَنْزِلُ مِنَ السَّمَاءِ مَلَكٌ إِلَّا مَعَهُ وَاحِدٌ مِنْهُمْ (٤) . وَقَالَ الْحَسَنُ: هُمْ بَنُو آدَمَ (٥) . وَرَوَاهُ قَتَادَةُ عَنِ ابْنِ عَبَّاسٍ، وَقَالَ: هَذَا مِمَّا كَانَ يَكْتُمُهُ ابْنُ عَبَّاسٍ (٦) .

(١) انظر: الطبري: ٣٠ / ٢٢. (٢) ساقط من "ب". (٣) أخرجه الطبري: ٣٠ / ٢٢. واستغربه ابن كثير: ٤ / ٤٦٦ فقال: "وهذا قول غريب جدا". وانظر: الدر المنثور: ٨ / ٤٠٠. (٤) انظر: الطبري ٣٠ / ٢٣. (٥) أخرجه الطبري: ٣٠ / ٢٣. (٦) الراجح الجمع بين هذه الأقوال كما بين ابن جرير: ٣٠ / ٢٣ فقال: "والصواب من القول أن يقال: إن الله تعالى ذكره أخبر أن خلقه لا يملكون منه خطابا، يوم يقوم الروح، والروح خلق من خلقه، وجائز أن يكون بعض هذه الأشياء التي ذكرت، والله أعلم أي ذلك هو، ولا خبر بشيء من ذلك أنه المعني به دون غيره يجب التسليم له، ولا حجة تدل عليه، وغير ضائر الجهل به". وراجع ابن كثير: ٤ / ٤٦٦ -٤٦٧ فقد رجح أنهم بنو آدم.