Tafsir al-Baghawi - Al-Baghawi - (1/85)

Tafsir al-BaghawiAl-Baghawi

Regarding His saying, exalted is He, “And for you on earth is a dwelling-place and provision for a time”: that is, a place of settlement, and a means of sustenance and enjoyment, until your appointed terms come to an end.

“And Adam received words from his Lord”: receiving is accepting something with perceptiveness and understanding; it is also said to mean learning. The majority recite “Adam” in the nominative and “words” in the genitive. Ibn Kathir recited “Adam” in the accusative and “words” in the nominative, meaning that the words came to Adam from his Lord, and they were the cause of his repentance.

Scholars differed concerning those words. Saʿid ibn Jubayr, Mujahid, and al-Hasan said: They were His words: “Our Lord, we have wronged ourselves…”—the verse.

Mujahid and Muhammad ibn Kaʿb al-Qurazi said: They were Adam’s words: “There is no deity worthy of worship but You. Glory be to You, and praise be Yours. My Lord, I have done evil and wronged myself, so forgive me; indeed, You are the Ever-Accepting of repentance, the Merciful.” (1) “There is no deity worthy of worship but You. Glory be to You, and praise be Yours. My Lord, I have done evil and wronged myself, so have mercy on me; indeed, You are the Most Merciful of those who show mercy.” (2)

ʿUbayd ibn ʿUmayr said: They were that Adam said, “My Lord, what I have done—was it something that I originated on my own, or something that You decreed for me before creating me?” Allah, exalted is He, said, “No; rather, it was something I decreed for you before I created you.” He said, “My Lord, since You decreed it before creating me, then forgive me.” (3)

It was also said: They were three things: modesty, supplication, and weeping. Ibn ʿAbbas said: Adam and Hawwa wept for two hundred years over the bliss of Paradise that they had lost. They neither ate nor drank for forty days, and Adam did not approach ⦗10/a⦘ Hawwa for one hundred years.

Al-Masʿudi narrated from Yunus ibn Khabbab and ʿAlqamah ibn Marthad that they said: “If the tears of all the people of the earth were gathered together, David’s tears would have been greater, because he committed the sin. And if David’s tears and the tears of the people of the earth were gathered together, Adam’s tears would have been greater, because Allah expelled him from Paradise.” Shahr ibn Hawshab said: “It has reached me that, when Adam descended (5) to the earth, he remained for three hundred years without raising his head, out of modesty before Allah, exalted is He.” (6)

(1) In manuscript B: “al-Ghafur” (the All-Forgiving). (2) After presenting the various views and attributing them to their proponents, Ibn Jarir al-Tabari, may Allah have mercy on him, said: “Although the wording of the views we have related differs, their meanings agree: Allah, exalted be His praise, imparted words to Adam, and Adam received them from his Lord, accepted them, acted upon them, and repented to Allah of his sin by accepting and acting upon them. He acknowledged his wrongdoing, repudiated his sin before his Lord, and regretted his previous disobedience of His command. Thus, Allah relented toward him because he accepted the words imparted to him and regretted his prior sin. What the Book of Allah indicates is that the words Adam received from his Lord were the words which Allah informs us that he uttered to his Lord, acknowledging his sin and repudiating it: ‘Our Lord, we have wronged ourselves.’ The view of those who differ from us among the opinions we have cited cannot simply be dismissed; however, it lacks any evidence that must be accepted, such that we may attribute it to Adam as something he received from his Lord when he repented of his sin.” Tafsir al-Tabari, 1:546. See also al-Wahidi, al-Wasit, 1:87; Tafsir Ibn Kathir, 1:149; and Muhammad Abu Shahbah, al-Israiliyyat wa al-Mawduat, p. 254. (3) See Tafsir Ibn Kathir, 1:149; Tafsir al-Tabari, 1:545; and al-Wahidi, al-Wasit, 1:87. (4) In manuscript A: “lakana” (it would have been). (5) In manuscript B: “uhbitu” (I send down). (6) See al-Durr al-Manthur, 1:141-142.

قَوْلُهُ تَعَالَى: ﴿وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ﴾ مَوْضِعُ قَرَارٍ ﴿وَمَتَاعٌ﴾ بُلْغَةٌ وَمُسْتَمْتَعٌ ﴿إِلَى حِينٍ﴾ إِلَى انْقِضَاءِ آجَالِكُمْ ﴿فَتَلَقَّى﴾ تَلَقَّى وَالتَّلَقِّي: هُوَ قَبُولٌ عَنْ فِطْنَةٍ وَفَهْمٍ، وَقِيلَ: هُوَ التَّعَلُّمُ ﴿آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾ قِرَاءَةُ الْعَامَّةِ: آدَمُ بِرَفْعِ الْمِيمِ وَكَلِمَاتٍ بِخَفْضِ التَّاءِ. قَرَأَ ابْنُ كَثِيرٍ: آدَمَ بِالنَّصْبِ، كَلِمَاتٌ بِرَفْعِ التَّاءِ يَعْنِي جَاءَتِ الْكَلِمَاتُ آدَمَ مِنْ رَبِّهِ، وَكَانَتْ سَبَبَ تَوْبَتِهِ. وَاخْتَلَفُوا فِي تِلْكَ الْكَلِمَاتِ قَالَ سَعِيدُ بْنُ جُبَيْرٍ وَمُجَاهِدٌ وَالْحَسَنُ: هِيَ قَوْلُهُ "رَبَّنَا ظَلَمْنَا أَنْفُسَنَا" الْآيَةَ. وَقَالَ مُجَاهِدٌ وَمُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ: هِيَ قَوْلُهُ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ وَبِحَمْدِكَ رَبِّ عَمِلْتُ سُوءًا وَظَلَمْتُ نَفْسِي فَاغْفِرْ لِي إِنَّكَ أَنْتَ ﴿التَّوَّابُ الرَّحِيمُ﴾ (١) . لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ وَبِحَمْدِكَ رَبِّ عَمِلْتُ سُوءًا وَظَلَمْتُ نَفْسِي فَارْحَمْنِي إِنَّكَ أَنْتَ أَرْحَمُ الرَّاحِمِينَ (٢) وَقَالَ عُبَيْدُ بْنُ عُمَيْرٍ: هِيَ أَنَّ آدَمَ قَالَ يَا رَبِّ أَرَأَيْتَ مَا أَتَيْتُ أَشَيْءٌ ابْتَدَعْتُهُ مِنْ تِلْقَاءِ نَفْسِي أَمْ شَيْءٌ قَدَّرْتَهُ عَلَيَّ قَبْلَ أَنْ تَخْلُقَنِي؟ قَالَ اللَّهُ تَعَالَى: لَا بَلْ شَيْءٌ قُدَّرْتُهُ عَلَيْكَ قَبْلَ أَنْ أَخْلُقَكَ. قَالَ يَا رَبِّ فَكَمَا قَدَّرْتَهُ قَبْلَ أَنْ تَخْلُقَنِي فَاغْفِرْ لِي (٣) . وَقِيلَ: هِيَ ثَلَاثَةُ أَشْيَاءَ الْحَيَاءُ وَالدُّعَاءُ وَالْبُكَاءُ، قَالَ ابْنُ عَبَّاسٍ بَكَى آدَمُ وَحَوَّاءُ عَلَى مَا فَاتَهُمَا مِنْ نَعِيمِ الْجَنَّةِ مِائَتَيْ سَنَةٍ، وَلَمْ يَأْكُلَا وَلَمْ يَشْرَبَا أَرْبَعِينَ يَوْمًا، وَلَمْ يقرب آدم ١٠/أحَوَّاءَ مِائَةَ سَنَةٍ، وَرَوَى الْمَسْعُودِيُّ عَنْ يُونُسَ بْنِ خَبَّابٍ وَعَلْقَمَةَ بْنِ مَرْثَدٍ قَالُوا: لَوْ أَنَّ دُمُوعَ جَمِيعِ أَهْلِ الْأَرْضِ جُمِعَتْ ﴿لَكَانَتْ﴾ (٤) دُمُوعُ دَاوُدَ أَكْثَرَ حَيْثُ أَصَابَ الْخَطِيئَةَ وَلَوْ أَنَّ دُمُوعَ دَاوُدَ وَدُمُوعَ أَهْلِ الْأَرْضِ جُمِعَتْ لَكَانَتْ دُمُوعُ آدَمَ أَكْثَرَ حَيْثُ أَخْرَجَهُ اللَّهُ مِنَ الْجَنَّةِ قَالَ شَهْرُ بْنُ حَوْشَبٍ: بَلَغَنِي أَنَّ آدَمَ لَمَّا ﴿هَبَطَ﴾ (٥) إِلَى الْأَرْضِ مَكَثَ ثَلَاثَمِائَةِ سَنَةٍ لَا يَرْفَعُ رَأْسَهُ حَيَاءً مِنَ اللَّهِ تَعَالَى (٦)

(١) في ب الغفور. (٢) قال ابن جرير الطبري، ﵀، بعد أن ساق الأقوال ونسبها لقائليها: "وهذه الأقوال التي حكيناها عمن حكيناها عنه، وإن كانت مختلفة الألفاظ، فإن معانيها متفقة في أن الله جل ثناؤه لقى آدم كلمات، فتلقاهن آدم من ربه فقبلهن وعمل بهن، وتاب، =بقيله إياهن وعمله بهن، إلى الله من خطيئته، معترفا بذنبه متنصلا إلى ربه من خطيئته، نادما على ما سلف منه من خلاف أمره، فتاب الله عليه بقبوله الكلمات التي تلقاهن منه، وندمه على ما سالف الذنب منه. والذي يدل عليه كتاب الله: أن الكلمات التي تلقاهن آدم من ربه، هن الكلمات التي أخبر الله عنه أنه قالها متنصلا بقيلها إلى ربه، معترفا بذنبه، وهو قوله "ربنا ظلمنا أنفسنا" وليس ما قاله من خالف قولنا هذا - من الأقوال التي حكيناها - بمدفوع قوله، ولكنه قول لا شاهد عليه من حجة يجب التسليم لها، فيجوز لنا إضافته إلى آدم، وأنه مما تلقاه من ربه عند إنابته إليه من ذنبه" تفسير الطبري: ١ / ٥٤٦، وانظر: التفسير الوسيط للواحدي ١ / ٨٧، ابن كثير: ١ / ١٤٩. الإسرائيليات والموضوعات للشيخ محمد أبو شهبة ص٢٥٤. (٣) انظر: تفسير ابن كثير: ١ / ١٤٩، الطبري: ١ / ٥٤٥، الوسيط للواحدي: ١ / ٨٧. (٤) في (أ) لكان. (٥) في (ب) أهبط. (٦) انظر: الدر المنثور: ١ / ١٤١-١٤٢.