Ithbāt Ṣifat al-ʿUlū - Ibn Qudama - (161)

Ithbāt Ṣifat al-ʿUlūIbn Qudama

Aban (1) narrated to us; ʿAbd Allah ibn Muhammad ibn Zakariyya (2) narrated to us; Salamah (3) ibn Shabib narrated to us; Ibrahim ibn al-Hakam narrated to us; my father related to me from ʿIkrimah, who said:

While a man was reclining on his couch in Paradise, he said within himself—without moving his lips—“If only Allah would permit me, I would like to plant crops in Paradise.” No sooner had he formed the thought than he found the angels at the gates of his garden, their palms full, greeting him: “Peace be upon you.” He sat upright and they said, “Your Lord says to you: You wished for something in your heart, and I have already known it (4). He has sent us with this seed, saying: ‘Sow it.’” Thereupon the man scattered it to his right and to his left, in front of him and behind him, and produce sprang forth like mountains, exactly as he had wished (5) and desired. Then the Lord—glorified and exalted—called out to him from above His Throne: “Eat, O son of Adam, for the son of Adam is never satisfied (6).”

70 – I read before Ahmad ibn al-Mubarak; Thabit ibn Bundar has informed you (7); Abu ʿAli ibn Duma narrated to us; Makhlad ibn Jaʿfar narrated to us; al-Hasan ibn ʿAli al-Qattan narrated to us; Ismaʿil ibn

(1) In other manuscripts it reads “Ibn Zakariyya,” which is incorrect. See his biography in al-Siyar (vol. 14, p. 288) and in Tadhkirat al-Huffaz (vol. 3, p. 784); his entry is also found in Abu Nu‘aym’s al-Hilya. (2) This name does not appear in the other copies; it is found only in al-Hilya. (3) In other manuscripts it reads “Abu Salama,” whereas the original agrees with al-Hilya, giving the name as Salama ibn Shubayb al-Balkhi. (4) In manuscripts Ḥ and R it reads “waqad.” (5) In manuscripts Ḥ and R it reads “yatamanna.” (6) This report is recorded by Abu Nu‘aym in al-Hilya (vol. 3, p. 334) and is cited by Ibn al-Qayyim in Ijtima‘ al-Juyush al-Islamiyya (p. 72) and by al-Dhahabi in al-‘Uluw (p. 96), who remarked that its isnad is not sound. I note that its chain includes Ibrahim ibn al-Hakam ibn Aban, whom al-Hafiz described as weak and mursal; see al-Taqrib (1/34); cf. al-Du‘afa’ by al-‘Uqaili (1/50) and al-Kamil by Ibn ‘Adi (1/240). As for his father, al-Hakam ibn Aban al-‘Adani, he was a ṣaduq (generally reliable but prone to lapses), according to al-Hafiz in al-Taqrib (1/190). Thus the isnad of this report is weak. (7) In other manuscripts it reads “anba’a.”

أَبَانٍ (١) ، ثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ زَكَرِيَّا (٢) ، ثَنَا سَلَمَةُ (٣) بْنُ شَبِيبٍ، ثَنَا إِبْرَاهِيمُ بْنُ الْحَكَمِ، حَدَّثَنِي أَبِي عَنْ عِكْرِمَةَ، قَالَ: بَيْنَمَا رَجُلٌ مُسْتَلْقٍ عَلَى مِثْلِهِ فِي الْجَنَّةِ فَقَالَ فِي نَفْسِهِ، وَلَمْ يُحَرِّكْ شَفَتَيْهِ: لَوْ أَنَّ اللَّهَ يَأْذَنُ لِي لَزَرَعْتُ فِي الْجَنَّةِ، فَلَمْ يَعْلَمْ إِلَّا وَالْمَلَائِكَةُ عَلَى أَبْوَابِ جَنَّتِهِ، قَابِضِينَ عَلَى أَكُفِّهِمْ، فَيَقُولُونَ: سَلَامٌ عَلَيْكَ، فَاسْتَوَى قَاعِدًا، فَقَالُوا لَهُ: يَقُولُ لَكَ رَبُّكَ: تَمَنَّيْتَ شَيْئًا فِي نَفْسِكَ فقد (٤) علمته، وقد بعث مَعَنَا هَذَا الْبِذْرَ، يَقُولُ: ابْذُرْ، فَأَلْقَى يَمِينًا، وَشِمَالًا، وَبَيْنَ يَدَيْهِ، وَخَلْفَهُ، فَخَرَجَ أَمْثَالُ الْجِبَالِ، عَلَى مَا كَانَ تَمَنَّى (٥) وَأَرَادَ، فَقَالَ لَهُ الرَّبُّ ﷿ مِنْ فَوْقِ عَرْشِهِ: كُلْ يَا ابْنَ آدَمَ، فَإِنَّ ابْنَ آدَمَ لَا يَشْبَعُ (٦) . ٧٠- قَرَأْتُ عَلَى أَحْمَدَ بْنِ الْمُبَارَكِ، أَخَبَرَكُمْ (٧) ثَابِتُ بْنُ بُنْدَارٍ، أَنْبَأَ أَبُو عَلِيٍّ بْنُ دُومَا، أَنْبَأَ مَخْلَدُ بْنُ جَعْفَرٍ، أَنْبَأَ الْحَسَنُ بْنُ عَلِيٍّ الْقَطَّانُ، أَنْبَأَ إِسْمَاعِيلُ بْنُ

(١) في النسخ الأخرى: "ابن زكريا" وهو خطأ. انظر ترجمته في السير ١٤/٢٨٨، وتذكرة الحفاظ ٣/٧٨٤. وهو موجود عند أبي نعيم. (٢) هذا الاسم لا يوجد في النسخ الأخرى. ويوجد في الحلية. (٣) في النسخ الأخرى: "أبو سلمة" وما في الأصل موافق لما في الحلية، وهو سلمة بن شبيب البلخي. (٤) في (هـ) ، و (ر) : "وقد". (٥) في (هـ) ، و (ر) : "يتمنى". (٦) أخرجه أبو نعيم في الحلية ٣/٣٣٤، وأورده ابن القيم في اجتماع الجيوش الإسلامية ص ٧٢، والذهبي في العلو ص ٩٦، وقال: إسناده ليس بذاك. قلت: وفيه إبراهيم بن الحكم بن أبان، قال الحافظ: ضعيف وصل مراسيل. التقريب ١/٣٤، وانظر: الضعفاء للعقيلي ١/٥٠، والكامل لابن عدي ١/٢٤٠. أما أبوه الحكم بن أبان العدني فصدوق له أوهام، كما قال الحافظ. التقريب ١/١٩٠، فسند هذا الأثر ضعيف. (٧) في النسخ الأخرى: "أنبأ".