Tafsir al-Baghawi - Al-Baghawi - (1/79)

Tafsir al-BaghawiAl-Baghawi

a creator—“a successor upon the earth”: that is, one in your stead; and I shall raise you up to Me.” They disliked this, because they were the least devoted to worship among the angels.

What is meant here by “successor” is Adam. He was called a successor because he succeeded the jinn—that is, he came after them. It is also said that he was so called because others would succeed him. The sound view is that he was Allah’s vicegerent on His earth, charged with establishing His rulings and carrying out His commands. (1)

“They said, ‘Will You place therein one who will spread corruption there’”—through acts of disobedience—“and shed blood”—without right; that is, as the offspring of the jinn had done. Thus, they reasoned from what was observable to what was unseen; otherwise, they did not know the unseen. “While we glorify You with praise.” Al-Hasan said: “We say, ‘Glory and praise be to Allah,’ and this is the prayer of all creatures—the prayer of beasts and of others besides human beings—by which they are provided for.” (2)

Ismaʿil ibn ʿAbd al-Qahir informed us; ʿAbd al-Ghafir ibn Muhammad narrated to us; Muhammad ibn ʿIsa narrated to us; Ibrahim ibn Muhammad ibn Sufyan narrated to us; Muslim ibn al-Hajjaj narrated to us; Zuhayr ibn Harb narrated to us; Habban ibn Hilal narrated to us; Wuhayb narrated to us; Saʿid al-Jariri narrated from Abu ʿAbd Allah al-Jasri, from ʿUbadah ibn al-Samit, from Abu Dharr, that the Messenger of Allah, peace and blessings be upon him, was asked, “What speech is best?” He replied: “That which Allah chose for His angels—or for His servants: ‘Glory and praise be to Allah.’” (3)

It is also said that the meaning is: “We pray at Your command.” Ibn ʿAbbas said: “Every occurrence of glorification in the Quran means prayer.” “And we sanctify You”: that is, we extol You as holy and pure. It is also said: “We purify ourselves for obedience to You”; and it is said: “We declare You far above all imperfection.” The lām is pleonastic.

It is said that this was not said by the angels by way of objection or self-admiration over their worship; rather, it was an expression of wonder and a request to know the aspect of wisdom in it. Allah said: “Indeed, I know what you do not know”—that is, the benefit in it. It is also said: “I know that among his descendants will be those who obey and worship Me: prophets, righteous allies, and scholars.” It is also said: “I know that among you is one who will disobey Me: Iblis.” And it is said: “I know that they will commit sins, and I shall forgive them.”

The reciters of the Hijaz and Basra read “Indeed, I know” with the possessive yāʾ pronounced with fatḥah. They likewise pronounce with fatḥah every possessive yāʾ followed by an alif with fatḥah, except in certain specified instances. In some instances, they also use fatḥah before an alif with ḍammah or kasrah, and before letters other than alif. (4) The reciters differ regarding the details of this.

“And He taught Adam all the names. Then He presented them to the angels and said, ‘Tell Me the names of these, if you are truthful.’” (31)

His saying, exalted is He, “And He taught Adam all the names”: Adam was so named because he was created from the surface of the earth. It is also said: because he was dark in complexion.

(1) Ibn al-Qayyim offers beneficial remarks and sound elaboration on vicegerency on Allah’s earth in his Miftah Dar al-Sa'adah, 1:151; see it for its benefit. (2) Omitted from the original manuscript. (3) Muslim, al-Dhikr wa al-Du'a, chapter: “The Virtue of Saying Subhan Allah wa bi-hamdih (Glory and praise be to Allah),” no. 2731, 4:2093; and al-Tirmidhi, al-Da'awat, chapter: “Which Words Are Most Beloved to Allah?” 10:52. He said: “This hadith is hasan sahih (good and authentic).” (4) Manuscript B reads: “for the sake of a thousand.”

خَالِقٌ. ﴿فِي الْأَرْضِ خَلِيفَةً﴾ أَيْ بَدَلًا مِنْكُمْ وَرَافِعُكُمْ إِلَيَّ، فَكَرِهُوا ذَلِكَ لِأَنَّهُمْ كَانُوا أَهْوَنَ الْمَلَائِكَةِ عِبَادَةً. وَالْمُرَادُ بِالْخَلِيفَةِ هَاهُنَا آدَمُ سَمَّاهُ خَلِيفَةً لِأَنَّهُ خَلَفَ الْجِنَّ أَيْ جَاءَ بَعْدَهُمْ وَقِيلَ لِأَنَّهُ يَخْلُفُهُ غَيْرُهُ وَالصَّحِيحُ أَنَّهُ خَلِيفَةُ اللَّهِ فِي أَرْضِهِ لِإِقَامَةِ أَحْكَامِهِ وَتَنْفِيذِ وَصَايَاهُ (١) ﴿قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا﴾ بِالْمَعَاصِي. ﴿وَيَسْفِكُ الدِّمَاءَ﴾ بِغَيْرِ حَقٍّ أَيْ كَمَا فَعَلَ بَنُو الْجَانِّ فَقَاسُوا الشَّاهِدَ عَلَى الْغَائِبِ وَإِلَّا فَهُمْ مَا كَانُوا يَعْلَمُونَ الْغَيْبَ ﴿وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ﴾ قَالَ الْحَسَنُ: نَقُولُ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ وَهُوَ صَلَاةُ الْخَلْقِ ﴿وَصَلَاةُ الْبَهَائِمِ وَغَيْرِهِمَا﴾ (٢) سِوَى الْآدَمِيِّينَ وَعَلَيْهَا يُرْزَقُونَ. أَخْبَرَنَا إِسْمَاعِيلُ بْنُ عَبْدِ الْقَاهِرِ أَنَا عَبْدُ الْغَافِرِ بْنُ مُحَمَّدٍ أَنَا مُحَمَّدُ بْنُ عِيسَى أَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ سُفْيَانَ أَنَا مُسْلِمُ بْنُ الْحَجَّاجِ أَنَا زُهَيْرُ بْنُ حَرْبٍ أَنَا حَبَّانُ بْنُ هِلَالٍ أَنَا وُهَيْبٌ أَنَا سَعِيدٌ الْجَرِيرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ الْجَسْرِيِّ عَنْ عُبَادَةَ بْنِ الصَّامِتِ عَنْ أَبِي ذَرٍّ أَنَّ رَسُولَ اللَّهِ ﷺ سُئِلَ أَيُّ الْكَلَامِ أَفْضَلُ قَالَ: "مَا اصْطَفَى اللَّهُ لِمَلَائِكَتِهِ أَوْ لِعِبَادِهِ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ" (٣) وَقِيلَ: وَنَحْنُ نُصَلِّي بِأَمْرِكَ، قَالَ ابْنُ عَبَّاسٍ: كُلُّ مَا فِي الْقُرْآنِ مِنَ التَّسْبِيحِ فَالْمُرَادُ مِنْهُ الصَّلَاةُ ﴿وَنُقَدِّسُ لَكَ﴾ أَيْ نُثْنِي عَلَيْكَ بِالْقُدْسِ وَالطَّهَارَةِ وَقِيلَ: وَنُطَهِّرُ أَنْفُسَنَا لِطَاعَتِكَ وَقِيلَ: وَنُنَزِّهُكَ. وَاللَّامُ صِلَةٌ وَقِيلَ: لَمْ يَكُنْ هَذَا مِنَ الْمَلَائِكَةِ عَلَى طَرِيقِ الِاعْتِرَاضِ وَالْعُجْبِ بِالْعَمَلِ بَلْ عَلَى سَبِيلِ التَّعَجُّبِ وَطَلَبِ وَجْهِ الْحِكْمَةِ فِيهِ ﴿قَالَ﴾ اللَّهُ ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾ الْمَصْلَحَةَ فِيهِ، وَقِيلَ: إِنِّي أَعْلَمُ أَنَّ فِي ذُرِّيَّتِهِ مَنْ يُطِيعُنِي وَيَعْبُدُنِي مِنَ الْأَنْبِيَاءِ وَالْأَوْلِيَاءِ وَالْعُلَمَاءِ وَقِيلَ: إِنِّي أَعْلَمُ أَنَّ فِيكُمْ مَنْ يَعْصِينِي وَهُوَ إِبْلِيسُ، وَقِيلَ إِنِّي أَعْلَمُ أَنَّهُمْ يُذْنِبُونَ وَأَنَا أَغْفِرُ لَهُمْ. قَرَأَ أَهْلُ الْحِجَازِ وَالْبَصْرَةِ إِنِّيَ أَعْلَمُ بِفَتْحِ الْيَاءِ وَكَذَلِكَ كَلُّ يَاءِ إِضَافَةٍ اسْتَقْبَلَهَا أَلِفٌ مَفْتُوحَةٌ إِلَّا فِي مَوَاضِعَ مَعْدُودَةٍ وَيَفْتَحُونَ فِي بَعْضِ الْمَوَاضِعِ عِنْدَ الْأَلِفِ الْمَضْمُومَةِ وَالْمَكْسُورَةِ (وَعِنْدَ غَيْرِ الْأَلِفِ) (٤) وَبَيْنَ الْقُرَّاءِ فِي تَفْصِيلِهِ اخْتِلَافٌ. ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ (٣١) ﴾ قَوْلُهُ تَعَالَى ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ سُمِّيَ آدَمَ لِأَنَّهُ خُلِقَ مِنْ أَدِيمِ الْأَرْضِ، وَقِيلَ: لِأَنَّهُ كَانَ آدَمَ اللَّوْنِ

(١) ولابن القيم في كتابه "مفتاح دار السعادة" ١ / ١٥١ كلام مفيد وتفصيل رشيد حول خلافة الله في أرضه فليراجع لفائدته. (٢) ساقط من الأصل. (٣) أخرجه مسلم في الذكر والدعاء باب فضل سبحان الله وبحمده برقم (٢٧٣١) : ٤ / ٢٠٩٣ والترمذي في الدعوات، باب أي الكلام أحب إلى الله. ١٠ / ٥٢ وقال هذا حديث حسن صحيح. (٤) في ب لأجل ألف.