Tarikh (al-Tabari) 48
The story of the creation of Adam (peace be upon him)
إِسْكَانِ آدَمَ الْجَنَّةَ فَلَمَّا ظَهَرَ لِلْمَلَائِكَةِ مِنْ مَعْصِيَةِ إِبْلِيسَ وَطُغْيَانِهِ مَا كَانَ مُسْتَتِرًا عَنْهُمْ وَعَاتَبَهُ اللَّهُ عَلَى مَعْصِيَتِهِ بِتَرْكِهِ السُّجُودَ لِآدَمَ، فَأَصَرَّ عَلَى مَعْصِيَتِهِ وَأَقَامَ عَلَى غَيِّهِ، لَعَنَهُ اللَّهُ وَأَخْرَجَهُ مِنَ الْجَنَّةِ وَطَرَدَهُ مِنْهَا وَسَلَبَهُ مَا كَانَ إِلَيْهِ مِنْ مُلْكِ سَمَاءِ الدُّنْيَا وَالْأَرْضِ وَخَزْنِ الْجَنَّةِ، فَقَالَ اللَّهُ لَهُ: فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ، وَأَسْكَنَ آدَمَ الْجَنَّةَ.، فَمَا حَدَثَ أَبَاحَ آدَمَ جَمِيعَ أَشْجَارِ الْجَنَّةِ سِوَى شَجَرَةٍ وَاحِدَةٍ ، اخْتَلَفُوا فِيهَا، فَقِيلَ: هِيَ الْحِنْطَةُ، وَقِيلَ: الْكَرْمَةُ إِلَى غَيْرِ ذَلِكَ مِمَّا قَدْ شَرَحْنَاهُ فِي التَّفْسِيرِ. وَمِمَّا حَدَثَ: مَا رَوَى السُّدِّيُّ عَنْ أَشْيَاخِهِ: لَمَّا أُسْكِنَ آدَمُ الْجَنَّةَ كَانَ يَمْشِي فِيهَا وَحْشًا لَيْسَ لَهُ زَوْجٌ، فَنَامَ نَوْمَةً فَاسْتَيْقَظَ فَإِذَا عِنْدَ رَأْسِهِ امْرَأَةٌ قَاعِدَةٌ خَلَقَهَا اللَّهُ مِنْ ضِلْعِهِ، فَسَأَلَهَا: مَا أَنْتِ؟ قَالَتِ امْرَأَةٌ، قَالَ: وَلِمَ خُلِقْتِ؟ قَالَتْ: تَسْكُنُ إِلَيَّ، قَالَتْ لَهُ الْمَلَائِكَةُ يَنْظُرُونَ مَا بَلَغَ عِلْمُهُ: مَا اسْمُهَا يَا آدَمُ ؟ قَالَ: حَوَّاءُ، قَالُوا: وَلِمَ سُمَّتْ حَوَّاءَ ؟ قَالَ: لِأَنَّهَا خُلِقَتْ مِنْ شَيْءٍ حَيٍّ، فَقَالَ اللَّهُ: يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ قَالَ قَتَادَةُ: خَلَقَ حَوَّاءَ مِنْ ضِلْعٍ مِنْ أَضْلَاعِهِ. قَالَ مُجَاهِدٌ: خُلِقَتْ مِنْ قُصَيْرَى آدَمَ. وَقَالَ ابْنُ إِسْحَاقَ فِيمَا بَلَغَهُ عَنْ أَهْلِ الْكِتَابِ وَغَيْرِهِمْ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ قَالَ: أَلْقَى اللَّهُ تَعَالَى عَلَى آدَمَ النَّوْمَ وَأَخَذَ ضِلَعًا مِنْ أَضْلَاعِهِ مِنْ شِقِّهِ الْأَيْسَرِ وَلَأَمَ مَكَانَهُ لَحْمًا وَخَلَقَ مِنْهُ حَوَّاءَ وَآدَمُ نَائِمٌ، فَلَمَّا اسْتَيْقَظَ رَآهَا إِلَى جَنْبِهِ، فَقَالَ: لَحْمِي، وَدَمِي، وَرُوحِي، فَسَكَنَ إِلَيْهَا، فَلَمَّا زَوَّجَهُ اللَّهُ تَعَالَى وَجَعَلَ لَهُ سَكَنًا مِنْ نَفْسِهِ، قَالَ لَهُ: يَاآدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ. وَقَالَ فِي الْأَعْرَافِ: قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ [ الْأَعْرَافِ: 18 - 19 ]. وَقَالَ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى [ طه: 116 - 119 ]. وَسِيَاقُ هَذِهِ الْآيَاتِ يَقْتَضِي أَنَّ خَلْقَ حَوَّاءَ كَانَ قَبْلَ دُخُولِ آدَمَ الْجَنَّةَ لِقَوْلِهِ: وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ. وَهَذَا قَدْ صَرَّحَ بِهِ ابْنُ إِسْحَاقَ بْنِ يَسَارٍ، وَهُوَ ظَاهِرُ هَذِهِ الْآيَاتِ. الشجرة التي نهى آدم عن الأكل منها وَقَدِ اخْتَلَفَ الْمُفَسِّرُونَ فِي قَوْلِهِ تَعَالَى: وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ . فَقِيلَ هِيَ الْكَرْمُ. وَرَوَى عَنِ ابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ، وَنَاسٍ مِنَ الصَّحَابَةِ قَالَ: وَتَزْعُمُ يَهُودُ أَنَّهَا الْحِنْطَةُ. وقَالَ وَهْبٌ: وَالْحَبَّةُ مِنْهُ أَلْيَنُ مِنَ الزَّبَدِ، وَأَحْلَى مِنَ الْعَسَلِ. وعَنْ أَبِي مَالِكٍ: وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ. هِيَ النَّخْلَةُ. وَقَالَ ابْنُ جُرَيْجٍ، عَنْ مُجَاهِدٍ: هِيَ التِّينَةُ. وَبِهِ قَالَ قَتَادَةُ، وَابْنُ جُرَيْجٍ. وَقَالَ أَبُو الْعَالِيَةِ: كَانَتْ شَجَرَةً مَنْ أَكَلَ مِنْهَا أَحْدَثَ، وَلَا يَنْبَغِي فِي الْجَنَّةِ حَدَثٌ. وَهَذَا الْخِلَافُ قَرِيبٌ. وَقَدْ أَبْهَمَ اللَّهُ ذِكْرَهَا وَتَعْيِينَهَا، وَلَوْ كَانَ فِي ذِكْرِهَا مَصْلَحَةٌ تَعُودُ إِلَيْنَا لَعَيَّنَهَا لَنَا، كَمَا فِي غَيْرِهَا مِنَ الْمُحَالِّ الَّتِي تُبْهَمُ فِي الْقُرْآنِ. وَإِنَّمَا الْخِلَافُ الَّذِي ذَكَرُوهُ فِي أَنَّ هَذِهِ الْجَنَّةَ الَّتِي أُسْكِنَهَا آدَمُ، هَلْ هِيَ فِي السَّمَاءِ أَوْ فِي الْأَرْضِ ؟ هُوَ الْخِلَافُ الَّذِي يَنْبَغِي فَصْلُهُ وَالْخُرُوجُ مِنْهُ. وَالْجُمْهُورُ عَلَى أَنَّهَا هِيَ الَّتِي فِي السَّمَاءِ، وَهِيَ جَنَّةُ الْمَأْوَى، لِظَاهِرِ الْآيَاتِ وَالْأَحَادِيثِ كَقَوْلِهِ تَعَالَى: وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ [ الْبَقَرَةِ: 175 ]. وَالْأَلِفُ وَاللَّامُ لَيْسَتْ لِلْعُمُومِ، وَلَا لِمَعْهُودٍ لَفْظِيٍّ، وَإِنَّمَا تَعُودُ عَلَى مَعْهُودٍ ذِهْنِيٍّ، وَهُوَ الْمُسْتَقِرُّ شَرْعًا مِنْ جَنَّةِ الْمَأْوَى، وَكَقَوْلِ مُوسَى عَلَيْهِ السَّلَامُ لِآدَمَ عَلَيْهِ السَّلَامُ: عَلَامَ أَخْرَجْتَنَا وَنَفْسَكَ مِنَ الْجَنَّةِ. الْحَدِيثَ. وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ، وَأَبُو مَالِكٍ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ قَالَا: قَالَ رَسُولُ اللَّهِ ﷺ: يَجْمَعُ اللَّهُ النَّاسَ فَيَقُومُ الْمُؤْمِنُونَ حِينَ تَزْلُفُ لَهُمُ الْجَنَّةُ فَيَأْتُونَ آدَمَ فَيَقُولُونَ يَا أَبَانَا اسْتَفْتِحْ لَنَا الْجَنَّةَ فَيَقُولُ: وَهَلْ أَخْرَجَكُمْ مِنَ الْجَنَّةِ إِلَّا خَطِيئَةُ أَبِيكُمْ !. وَذَكَرَ الْحَدِيثَ بِطُولِهِ، وَهَذَا فِيهِ قُوَّةٌ جَيِّدَةٌ ظَاهِرَةٌ فِي الدَّلَالَةِ عَلَى أَنَّهَا جَنَّةُ الْمَأْوَى، وَلَيْسَتْ تَخْلُو عَنْ نَظَرٍ. وَقَالَ آخَرُونَ بَلِ الْجَنَّةُ الَّتِي أُسْكِنَهَا آدَمُ لَمْ تَكُنْ جَنَّةَ الْخُلْدِ ; لِأَنَّهُ كُلِّفَ فِيهَا أَنْ لَا يَأْكُلَ مِنْ تِلْكَ الشَّجَرَةِ، وَلِأَنَّهُ نَامَ فِيهَا وَأَخْرَجَ مِنْهَا، وَدَخَلَ عَلَيْهِ إِبْلِيسُ فِيهَا، وَهَذَا مِمَّا يُنَافِي أَنْ تَكُونَ جَنَّةَ الْمَأْوَى. وَهَذَا الْقَوْلُ مَحْكِيٌّ، عَنْ أُبَيِّ بْنِ كَعْبٍ، وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَوَهْبِ بْنِ مُنَبِّهٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ. وَاخْتَارَهُ ابْنُ قُتَيْبَةَ فِي الْمَعَارِفِ، وَالْقَاضِي مُنْذِرُ بْنُ سَعِيدٍ الْبَلُّوطِيُّ فِي تَفْسِيرِهِ، وَأُفْرِدَ لَهُ مُصَنَّفًا عَلَى حِدَةٍ، وَحَكَاهُ عَنْ أَبِي حَنِيفَةَ الْإِمَامِ وَأَصْحَابِهِ رَحِمَهُمُ اللَّهُ. وَنَقَلَهُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عُمَرَ الرَّازِيُّ ابْنُ خَطِيبِ الرَّيِّ فِي تَفْسِيرِهِ عَنْ أَبِي الْقَاسِمِ الْبَلْخِيِّ، وَأَبِي مُسْلِمٍ الْأَصْبَهَانِيِّ. وَنَقَلَهُ الْقُرْطُبِيُّ فِي تَفْسِيرِهِ عَنِ الْمُعْتَزِلَةِ، وَالْقَدَرِيَّةِ. وَهَذَا الْقَوْلُ هُوَ نَصُّ التَّوْرَاةِ الَّتِي بِأَيْدِي أَهْلِ الْكِتَابِ. وَمِمَّنْ حَكَى الْخِلَافَ فِي هَذِهِ الْمَسْأَلَةِ أَبُو مُحَمَّدِ بْنُ حَزْمٍ فِي " الْمِلَلِ وَالنِّحَلِ " وَأَبُو مُحَمَّدِ بْنُ عَطِيَّةَ فِي تَفْسِيرِهِ، وَأَبُو عِيسَى الرُّمَّانِيُّ فِي تَفْسِيرِهِ. وَحَكَى عَنِ الْجُمْهُورِ الْأَوَّلَ، وَأَبُو الْقَاسِمِ الرَّاغِبُ، وَالْقَاضِي الْمَاوَرْدِيُّ فِي تَفْسِيرِهِ فَقَالَ: الجنة التي أسكناها آدم وحواء وَاخْتُلِفَ فِي الْجَنَّةِ الَّتِي أُسْكِنَاهَا يَعْنِي آدَمَ وَحَوَّاءَ عَلَى قَوْلَيْنِ أَحَدُهُمَا: أَنَّهَا جَنَّةُ الْخُلْدِ. الثَّانِي: جَنَّةٌ أَعَدَّهَا اللَّهُ لَهُمَا، وَجَعَلَهَا دَارَ ابْتِلَاءٍ، وَلَيْسَتْ جَنَّةَ الْخُلْدِ الَّتِي جَعَلَهَا دَارَ جَزَاءٍ. وَمَنْ قَالَ: بِهَذَا اخْتَلَفُوا عَلَى قَوْلَيْنِ ; أَحَدُهُمَا: أَنَّهَا فِي السَّمَاءِ، لِأَنَّهُ أَهْبَطَهُمَا مِنْهَا. وَهَذَا قَوْلُ الْحَسَنِ، وَالثَّانِي: أَنَّهَا فِي الْأَرْضِ، لِأَنَّهُ امْتَحَنَهُمَا فِيهَا بِالنَّهْيِ عَنِ الشَّجَرَةِ الَّتِي نَهَيَا عَنْهَا دُونَ غَيْرِهَا مِنَ الثِّمَارِ. وَهَكَذَا قَوْلُ ابْنِ جُبَيْرٍ، وَكَانَ ذَلِكَ بَعْدَ أَنْ أَمَرَ إِبْلِيسَ بِالسُّجُودِ لِآدَمَ، وَاللَّهُ أَعْلَمُ بِالصَّوَابِ مِنْ ذَلِكَ، هَذَا كَلَامُهُ. فَقَدْ تَضَمَّنَ كَلَامُهُ حِكَايَةَ أَقْوَالٍ ثَلَاثَةٍ، وَأَشْعَرَ كَلَامُهُ أَنَّهُ مُتَوَقِّفٌ فِي الْمَسْأَلَةِ، وَلِهَذَا حَكَى أَبُو عَبْدِ اللَّهِ الرَّازِيُّ فِي تَفْسِيرِهِ فِي هَذِهِ الْمَسْأَلَةِ أَرْبَعَةَ أَقْوَالٍ، هَذِهِ الثَّلَاثَةُ الَّتِي أَوْرَدَهَا الْمَاوَرْدِيُّ وَرَابِعُهَا: الْوَقْفُ. وَرَجَّحَ الْقَوْلَ الْأَوَّلَ. وَاللَّهُ أَعْلَمُ. وَحَكَى الْقَوْلَ بِأَنَّهَا فِي السَّمَاءِ وَلَيْسَتْ جَنَّةَ الْمَأْوَى عَنْ أَبِي عَلِيٍّ الْجُبَّائِيِّ. وَقَدْ أَوْرَدَ أَصْحَابُ الْقَوْلِ الثَّانِي سُؤَالًا يَحْتَاجُ مِثْلُهُ إِلَى جَوَابٍ فَقَالُوا: لَا شَكَّ أَنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى طَرَدَ إِبْلِيسَ حِينَ امْتَنَعَ مِنَ السُّجُودِ عَنِ الْحَضْرَةِ الْإِلَهِيَّةِ، وَأَمَرَهُ بِالْخُرُوجِ عَنْهَا وَالْهُبُوطِ مِنْهَا، وَهَذَا الْأَمْرُ لَيْسَ مِنَ الْأَوَامِرِ الشَّرْعِيَّةِ بِحَيْثُ يُمْكِنُ مُخَالَفَتُهُ، وَإِنَّمَا هُوَ أَمْرٌ قَدَرِيٌّ لَا يُخَالَفُ وَلَا يُمَانَعُ، وَلِهَذَا قَالَ: اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا [ الْأَعْرَافِ: 18 ]. وَقَالَ: اهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيهَا [ الْأَعْرَافِ: 13 ]. وَقَالَ: اخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ [ الْحِجْرِ: 34 ]. وَالضَّمِيرُ عَائِدٌ إِلَى الْجَنَّةِ أَوِ السَّمَاءِ أَوِ الْمَنْزِلَةِ، وَأَيًّا مَا كَانَ، فَمَعْلُومٌ أَنَّهُ لَيْسَ لَهُ الْكَوْنُ بَعْدَ هَذَا فِي الْمَكَانِ الَّذِي طُرِدَ عَنْهُ، وَأَبْعَدُ مِنْهُ لَا عَلَى سَبِيلِ الِاسْتِقْرَارِ، وَلَا عَلَى سَبِيلِ الْمُرُورِ وَالِاجْتِيَازِ. قَالُوا: وَمَعْلُومٌ مِنْ ظَاهِرِ سِيَاقَاتِ الْقُرْآنِ أَنَّهُ وَسْوَسَ لِآدَمَ وَخَاطَبَهُ بِقَوْلِهِ لَهُ: هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى [ طه: 120 ]. وَبِقَوْلِهِ: مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ فَدَلَّاهُمَا بِغُرُورٍ [ الْأَعْرَافِ: 20 21 ]. الْآيَةَ، وَهَذَا ظَاهِرٌ فِي اجْتِمَاعِهِ مَعَهُمَا فِي جَنَّتِهِمَا، وَقَدْ أُجِيبُوا عَنْ هَذَا بِأَنَّهُ لَا يَمْتَنِعُ أَنْ يَجْتَمِعَ بِهِمَا فِي الْجَنَّةِ عَلَى سَبِيلِ الْمُرُورِ فِيهَا لَا عَلَى سَبِيلِ الِاسْتِقْرَارِ بِهَا، أَوْ أَنَّهُ وَسْوَسَ لَهُمَا وَهُوَ عَلَى بَابِ الْجَنَّةِ، أَوْ مِنْ تَحْتِ السَّمَاءِ. وَفِي الثَّلَاثَةِ نَظَرٌ، وَاللَّهُ أَعْلَمُ. وَمِمَّا احْتَجَّ بِهِ أَصْحَابُ هَذِهِ الْمَقَالَةِ مَا رَوَاهُ عَبْدُ اللَّهِ بْنُ الْإِمَامِ أَحْمَدَ عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: إِنَّ آدَمَ لَمَّا احْتُضِرَ اشْتَهَى قِطْفًا مِنْ عِنَبِ الْجَنَّةِ، فَانْطَلَقَ بَنُوهُ لِيَطْلُبُوهُ لَهُ، فَلَقِيَتْهُمُ الْمَلَائِكَةُ فَقَالُوا: أَيْنَ تُرِيدُونَ يَا بَنِي آدَمَ ؟ فَقَالُوا: إِنَّ أَبَانَا اشْتَهَى قِطْفًا مِنْ عِنَبِ الْجَنَّةِ. فَقَالُوا لَهُمْ: ارْجِعُوا فَقَدْ كُفِيتُمُوهُ فَانْتَهَوْا إِلَيْهِ فَقَبَضُوا رُوحَهُ، وَغَسَّلُوهُ، وَحَنَّطُوهُ، وَكَفَّنُوهُ، وَصَلَّى عَلَيْهِ جِبْرِيلُ وَبَنُوهُ خَلْفَ الْمَلَائِكَةِ، وَدَفَنُوهُ. وَقَالُوا: هَذِهِ سُنَّتُكُمْ فِي مَوْتَاكُمْ. قَالُوا: فَلَوْلَا أَنَّهُ كَانَ الْوُصُولُ إِلَى الْجَنَّةِ الَّتِي كَانَ فِيهَا آدَمُ الَّتِي اشْتَهَى مِنْهَا الْقِطْفُ مُمْكِنًا لَمَا ذَهَبُوا يَطْلُبُونَ ذَلِكَ، فَدَلَّ عَلَى أَنَّهَا فِي الْأَرْضِ لَا فِي السَّمَاءِ، وَاللَّهُ تَعَالَى أَعْلَمُ. قَالُوا: وَالِاحْتِجَاجُ بِأَنَّ الْأَلِفَ وَاللَّامَ فِي قَوْلِهِ: وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ. لَمْ يَتَقَدَّمْ عَهْدٌ يُعُودُ عَلَيْهِ، فَهُوَ الْمَعْهُودُ الذِّهْنِيُّ مُسَلَّمٌ، وَلَكِنْ هُوَ مَا دَلَّ عَلَيْهِ سِيَاقُ الْكَلَامِ فَإِنَّ آدَمَ خُلِقَ مِنَ الْأَرْضِ، وَلَمْ يُنْقَلْ أَنَّهُ رُفِعَ إِلَى السَّمَاءِ. وَخُلِقَ لِيَكُونَ فِي الْأَرْضِ، وَبِهَذَا أَعْلَمَ الرَّبُّ الْمَلَائِكَةَ حَيْثُ قَالَ: إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً. قَالُوا: وَهَذَا كَقَوْلِهِ تَعَالَى: إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ [ الْقَلَمِ: 17 ]. فَالْأَلِفُ وَاللَّامُ لَيْسَ لِلْعُمُومِ، وَلَمْ يَتَقَدَّمْ مَعْهُودٌ لَفْظِيٌّ، وَإِنَّمَا هِيَ لِلْمَعْهُودِ الذِّهْنِيِّ الَّذِي دَلَّ عَلَيْهِ السِّيَاقُ وَهُوَ الْبُسْتَانُ. قَالُوا: وَذِكْرُ الْهُبُوطِ لَا يَدُلُّ عَلَى النُّزُولِ مِنَ السَّمَاءِ. قَالَ اللَّهُ تَعَالَى: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ [ هُودٍ: 48 ]. الْآيَةَ. وَإِنَّمَا كَانَ فِي السَّفِينَةِ حِينَ اسْتَقَرَّ عَلَى الْجُودِيِّ وَنَضَبَ الْمَاءُ عَنْ وَجْهِ الْأَرْضِ، أُمِرَ أَنْ يَهْبِطَ إِلَيْهَا هُوَ وَمَنْ مَعَهُ مُبَارَكًا عَلَيْهِ وَعَلَيْهِمْ. وَقَالَ اللَّهُ تَعَالَى: اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ [ الْبَقَرَةِ: 61 ]. الْآيَةَ. وَقَالَ تَعَالَى: وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ [ الْبَقَرَةِ: 74 ]. الْآيَةَ. وَفِي الْأَحَادِيثِ وَاللُّغَةِ مِنْ هَذَا كَثِيرٌ. قَالُوا: وَلَا مَانِعَ، بَلْ هُوَ الْوَاقِعُ، أَنَّ الْجَنَّةَ الَّتِي أُسْكِنَهَا آدَمُ كَانَتْ مُرْتَفِعَةً عَنْ سَائِرِ بِقَاعِ الْأَرْضِ ذَاتِ أَشْجَارٍ، وَثِمَارٍ، وَظِلَالٍ، وَنَعِيمٍ، وَنَضْرَةٍ، وَسُرُورٍ، كَمَا قَالَ تَعَالَى: إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى [ طه: 118 ]. أَيْ لَا يُذَلُّ بَاطِنُكَ بِالْجُوعِ، وَلَا ظَاهِرُكَ بِالْعُرْيِ: وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى [ طه: 119 ]. أَيْ لَا يَمَسُّ بَاطِنَكَ حَرُّ الظَّمَأِ، وَلَا ظَاهِرَكَ حَرُّ الشَّمْسِ، وَلِهَذَا قَرَنَ بَيْنَ هَذَا وَهَذَا، وَبَيْنَ هَذَا وَهَذَا لِمَا بَيْنَهُمَا مِنَ الْمُقَابَلَةِ. فَلَمَّا كَانَ مِنْهُ مَا كَانَ مِنْ أَكْلِهِ مِنَ الشَّجَرَةِ الَّتِي نُهِيَ عَنْهَا أُهْبِطَ إِلَى أَرْضِ الشَّقَاءِ، وَالتَّعَبِ، وَالنَّصَبِ، وَالْكَدَرِ، وَالسَّعْيِ، وَالنَّكَدِ، وَالِابْتِلَاءِ، وَالِاخْتِبَارِ، وَالِامْتِحَانِ، وَاخْتِلَافِ السُّكَّانِ ; دِينًا، وَأَخْلَاقًا، وَأَعْمَالًا، وَقُصُودًا، وَإِرَادَاتٍ، وَأَقْوَالًا، وَأَفْعَالًا، كَمَا قَالَ تَعَالَى: وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ [ الْبَقَرَةِ: 36 ]. وَلَا يَلْزَمُ مِنْ هَذَا أَنَّهُمْ كَانُوا فِي السَّمَاءِ، كَمَا قَالَ تَعَالَى: وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا [ الْإِسْرَاءِ: 204 ]. وَمَعْلُومٌ أَنَّهُمْ كَانُوا فِيهَا لَمْ يَكُونُوا فِي السَّمَاءِ. قَالُوا: وَلَيْسَ هَذَا الْقَوْلُ مُفَرَّعًا عَلَى قَوْلِ مَنْ يُنْكِرُ وُجُودَ الْجَنَّةِ وَالنَّارِ الْيَوْمَ، وَلَا تَلَازُمَ بَيْنَهُمَا، فَكُلُّ مَنْ حُكِيَ عَنْهُ هَذَا الْقَوْلُ مِنَ السَّلَفِ، وَأَكْثَرِ الْخَلَفِ مِمَّنْ يُثْبِتُ وُجُودَ الْجَنَّةِ وَالنَّارِ الْيَوْمَ، كَمَا دَلَّتْ عَلَيْهِ الْآيَاتُ، وَالْأَحَادِيثُ الصِّحَاحُ، كَمَا سَيَأْتِي إِيرَادُهَا فِي مَوْضِعِهَا، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ بِالصَّوَابِ.
Translation
✧ The settling of Adam in the Garden When the disobedience and tyranny of Iblīs became manifest to the angels—what had been concealed from them—and God rebuked him for his disobedience in refusing to prostrate to Adam, but he persisted in his disobedience and stood firm in his error, God cursed him and expelled him from the Garden and banished him from it, and stripped him of the dominion he had over the heaven of this world and the earth and the treasury of the Garden. God said to him: “Then get out of it, for you are accursed, and upon you is the curse until the Day of Judgment.” And He settled Adam in the Garden. What then occurred was that God made lawful for Adam all the trees of the Garden except one single tree, concerning which they differed. It was said: it is wheat; and it was said: the vine, among other things which we have explained in the commentary. Among what occurred is what al-Suddī related from his shaykhs: When Adam was settled in the Garden, he walked in it alone, having no wife. He slept a sleep and awoke, and behold, at his head was a woman sitting, whom God had created from his rib. He asked her, “What are you?” She said, “A woman.” He said, “And for what were you created?” She said, “That you may find rest in me.” The angels said to him, watching to see how far his knowledge reached: “What is her name, O Adam?” He said, “Ḥawwāʾ.” They said, “And why is she called Ḥawwāʾ?” He said, “Because she was created from a living thing (shayʾ ḥayy).” God said: “O Adam, dwell, you and your wife, in the Garden.” Qatādah said: He created Ḥawwāʾ from one of his ribs. Mujāhid said: She was created from Adam’s short rib (quṣayrā). Ibn Isḥāq said, in what reached him from the People of the Book and others, among them ʿAbd Allāh b. ʿAbbās: God Most High cast sleep upon Adam and took a rib from his ribs from his left side and closed its place with flesh, and created Ḥawwāʾ from it while Adam slept. When he awoke, he saw her at his side and said: “My flesh, my blood, my spirit,” and he found rest in her. When God Most High married him to her and made for him a mate from his own self, He said to him: “O Adam, dwell, you and your wife, in the Garden, and do not approach this tree, lest you be among the wrongdoers.” And He said in al-Aʿrāf: “He said: Get out of it, despised and banished. Whoever of them follows you, I will surely fill Hell with you all. And O Adam, dwell, you and your wife, in the Garden, and eat from wherever you wish, but do not approach this tree, lest you be among the wrongdoers” [al-Aʿrāf: 18–19]. And He Most High said: “And when We said to the angels: Prostrate to Adam, they prostrated except Iblīs; he refused. So We said: O Adam, indeed this is an enemy to you and to your wife, so let him not expel you both from the Garden, lest you suffer. Indeed, it is yours not to hunger therein or go naked, and you will not thirst therein or suffer the heat of the sun” [Ṭāhā: 116–119]. The context of these verses entails that the creation of Ḥawwāʾ was before Adam’s entry into the Garden, because of His saying: “And O Adam, dwell, you and your wife, in the Garden.” This is what Ibn Isḥāq b. Yasār explicitly stated, and it is the apparent meaning of these verses. The tree from which Adam was forbidden to eat The commentators differed concerning His saying Most High: “And do not approach this tree.” It was said: it is the vine. It was related from Ibn ʿAbbās, Ibn Masʿūd, and a number of the Companions. He said: The Jews claim that it is wheat. Wahb said: The grain of it is softer than butter and sweeter than honey. From Abū Mālik: “And do not approach this tree” — it is the date palm. Ibn Jurayj said, from Mujāhid: It is the fig tree. Qatādah and Ibn Jurayj said likewise. Abū al-ʿĀliyah said: It was a tree from which whoever ate would void excrement, and it is not fitting that there be excrement in the Garden. This disagreement is close. God has left its mention and specification obscure, and if there were benefit for us in mentioning it, He would have specified it for us, as with other matters that are left obscure in the Qurʾān. The only disagreement they mentioned concerning whether the Garden in which Adam was settled is in heaven or on earth is the disagreement that ought to be settled and resolved. The majority hold that it is the one in heaven, and it is the Garden of the Abode (Jannat al-Maʾwā), according to the apparent meaning of the verses and hadiths, such as His saying Most High: “And We said: O Adam, dwell, you and your wife, in the Garden” [al-Baqarah: 175]. The definite article is not for generalization nor for a previously mentioned verbal referent; rather, it refers to a mentally known referent, which is what is established by the Law as the Garden of the Abode, and as in the saying of Moses ﷺ to Adam ﷺ: “Why did you get us and yourself expelled from the Garden?” — the hadith. Muslim related in his Ṣaḥīḥ from the hadith of Abū Hurayrah, and Abū Mālik from Ribʿī from Ḥudhayfah, both saying: The Messenger of God ﷺ said: “God will gather mankind, and the believers will stand when the Garden is brought near to them. They will come to Adam and say: O our father, ask that the Garden be opened for us. He will say: And did anything expel you from the Garden except the sin of your father!” And he mentioned the hadith at length. In this there is a good, apparent strength in indicating that it is the Garden of the Abode, though it is not without scrutiny. Others said: Rather, the Garden in which Adam was settled was not the Garden of Eternity, because he was charged in it not to eat from that tree, and because he slept in it and was expelled from it, and Iblīs entered upon him in it, which is incompatible with its being the Garden of the Abode. This view is reported from Ubayy b. Kaʿb, ʿAbd Allāh b. ʿAbbās, Wahb b. Munabbih, and Sufyān b. ʿUyaynah. Ibn Qutaybah preferred it in al-Maʿārif, and al-Qāḍī Mundhir b. Saʿīd al-Ballūṭī in his commentary, and he devoted a separate work to it. He reported it from Imam Abū Ḥanīfah and his companions, may God have mercy on them. Abū ʿAbd Allāh Muḥammad b. ʿUmar al-Rāzī, Ibn Khaṭīb al-Rayy, transmitted it in his commentary from Abū al-Qāsim al-Balkhī and Abū Muslim al-Aṣbahānī. Al-Qurṭubī transmitted it in his commentary from the Muʿtazilah and the Qadariyyah. This view is the text of the Torah that is in the hands of the People of the Book. Among those who related the disagreement on this issue are Abū Muḥammad b. Ḥazm in al-Milal wa-l-Niḥal, Abū Muḥammad b. ʿAṭiyyah in his commentary, and Abū ʿĪsā al-Rummānī in his commentary. He reported the first view from the majority, and Abū al-Qāsim al-Rāghib and al-Qāḍī al-Māwardī in his commentary said: The Garden in which He settled them, meaning Adam and Ḥawwāʾ, is subject to disagreement, with two views. One of them: it is the Garden of Eternity. The second: a Garden that God prepared for them and made a place of trial, not the Garden of Eternity which He made a place of reward. Those who held this differed into two views: one, that it is in heaven, because He brought them down from it — this is the view of al-Ḥasan; the second, that it is on earth, because He tested them in it by forbidding the tree from which they were forbidden, apart from other fruits. Such is the view of Ibn Jubayr. That was after He commanded Iblīs to prostrate to Adam, and God knows best what is correct. This is his statement. His statement contains the report of three views, and it suggests that he suspended judgment on the issue. Therefore Abū ʿAbd Allāh al-Rāzī in his commentary reported four views on this issue: these three that al-Māwardī mentioned, and a fourth: suspension. He preferred the first view, and God knows best. He reported the view that it is in heaven and yet not the Garden of the Abode from Abū ʿAlī al-Jubbāʾī. The proponents of the second view raised a question that requires an answer. They said: There is no doubt that God, glorified and exalted, banished Iblīs when he refused to prostrate, from the divine presence, and commanded him to leave it and descend from it. This command is not one of the legal commands such that it could be disobeyed; rather, it is a decree (amr qadarī) that is not disobeyed or resisted. Therefore He said: “Get out of it, despised and banished” [al-Aʿrāf: 18]. And He said: “Descend from it, for it is not for you to be arrogant therein” [al-Aʿrāf: 13]. And He said: “Get out of it, for you are accursed” [al-Ḥijr: 34]. The pronoun refers to the Garden, or the heaven, or the station; whichever it is, it is known that he has no place after this in the location from which he was banished and removed, neither by way of settling nor by way of passing through. They said: It is known from the apparent contexts of the Qurʾān that he whispered to Adam and addressed him, saying to him: “Shall I guide you to the Tree of Eternity and to a kingdom that never decays?” [Ṭāhā: 120], and by his saying: “Your Lord did not forbid you from this tree except that you become angels or become of the immortals. And he swore to them, ‘Indeed, I am to you from among the sincere advisers.’ So he made them fall by deception” [al-Aʿrāf: 20–21]. This is apparent in his meeting with them in their Garden. They were answered that it is not impossible that he met with them in the Garden by way of passing through it, not by way of settling in it, or that he whispered to them while he was at the gate of the Garden, or from beneath the heaven. In all three there is scrutiny, and God knows best. Among the evidence used by the proponents of this view is what ʿAbd Allāh b. al-Imām Aḥmad related from Ubayy b. Kaʿb, who said: When Adam was dying, he longed for a bunch of grapes from the Garden. His sons went to seek it for him. The angels met them and said: “Where are you going, O sons of Adam?” They said: “Our father has longed for a bunch of grapes from the Garden.” They said to them: “Return, for you have been sufficed of it.” They reached him, and they took his soul, washed him, embalmed him, shrouded him, and Gabriel prayed over him, and his sons behind the angels, and they buried him. They said: “This is your custom for your dead.” They said: If it were not possible to reach the Garden in which Adam was, from which he longed for the bunch, they would not have gone seeking it. This indicates that it is on earth, not in heaven, and God Most High knows best. They said: The argument that the definite article in His saying “O Adam, dwell, you and your wife, in the Garden” has no previous referent to which it returns, so it is the mentally known referent, is granted. But it is what the context of speech indicates, for Adam was created from the earth, and it is not transmitted that he was raised to heaven. He was created to be on earth, and by this the Lord informed the angels when He said: “Indeed, I am placing on earth a vicegerent.” They said: This is like His saying Most High: “Indeed, We have tried them as We tried the companions of the garden” [al-Qalam: 17]. The definite article is not for generalization, and no verbal referent precedes it; rather, it is for the mentally known referent indicated by the context, which is the orchard. They said: The mention of descent (hubūṭ) does not indicate coming down from heaven. God Most High said: “It was said: O Noah, descend with peace from Us and blessings upon you and upon nations from those with you” [Hūd: 48]. He was in the ship when it came to rest on al-Jūdī and the water receded from the face of the earth; he was commanded to descend to it, he and those with him, with blessings upon him and upon them. And God Most High said: “Descend to a land; you will have what you asked” [al-Baqarah: 61]. And He Most High said: “And indeed, among them are those that fall down from fear of God” [al-Baqarah: 74]. In the hadiths and the language there is much of this. They said: There is no impediment; rather, it is the fact that the Garden in which Adam was settled was elevated above the rest of the regions of the earth, containing trees, fruits, shade, delight, freshness, and joy, as He Most High said: “Indeed, it is yours not to hunger therein or go naked” [Ṭāhā: 118], meaning your inner self will not be abased by hunger, nor your outer self by nakedness; “and you will not thirst therein or suffer the heat of the sun” [Ṭāhā: 119], meaning the heat of thirst will not touch your inner self, nor the heat of the sun your outer self. Therefore He paired this with that, and that with this, because of the opposition between them. When from him occurred what occurred in eating from the tree he was forbidden to approach, he was brought down to the land of misery, toil, fatigue, trouble, striving, hardship, trial, testing, and the differing of inhabitants — in religion, morals, deeds, intentions, wills, words, and actions — as He Most High said: “And you will have on earth a dwelling place and provision for a time” [al-Baqarah: 36]. It does not follow from this that they were in heaven, as He Most High said: “And We said after him to the Children of Israel: Dwell in the land, and when the promise of the Hereafter comes, We will bring you forth in one gathering” [al-Isrāʾ: 204]. It is known that they were in it, not in heaven. They said: This view is not built upon the view of those who deny the existence of the Garden and the Fire today, and there is no necessary connection between them. Everyone from the early generations (salaf) and most of the later generations (khalaf) from whom this view is reported affirms the existence of the Garden and the Fire today, as indicated by the verses and the authentic hadiths, as will be cited in their proper place. And God, glorified and exalted, knows best what is correct.
Grades by grader
No grade is recorded for this wording.