Ithbāt Ṣifat al-ʿUlū - Ibn Qudama - (79)

Ithbāt Ṣifat al-ʿUlūIbn Qudama

‘I find in the revealed Book of Allah that the companions of the Garden of Firdaus are people who worship their Lord with their faces to the ground. By Allah, I know of no community described in this way except us, the Jews. I also read that their prophet will emerge from Yemen, and whoever follows him will be rightly guided; we think he will arise only from among us, the Jewish community.

‘I likewise find mention of two encounters that shall take place: one at Miṣrayn (Egypt) and the other at Ṣiffīn (1). As for Miṣrayn, we have heard of it—the land of the Pharaohs; but as for Ṣiffīn, by Allah, I do not know where it is.’ ”

ʿAdī went on, “By Allah, only a short time passed before word reached us that a man from Banū Hāshim had claimed prophethood and was prostrating with his face to the ground. I remembered Ibn Shahla’s words, so I set out as an emigrant to the Prophet ﷺ. I found him and those with him prostrating with their faces to the ground and professing that their God is in the heaven; so I embraced Islam and followed him (2).

It was read aloud before the shaykh (3) Muḥammad ibn ʿAbd al-Bāqī while I was present; Aḥmad ibn ʿAlī ibn al-Ḥusayn (4) informed you, saying: Hibat Allāh ibn al-Ḥasan (5) related to us; ʿUbayd Allāh ibn Aḥmad ibn ʿAlī informed us; ʿAbd Allāh ibn Muḥammad (6) ibn Ziyād narrated to us; Muḥammad ibn Ghālib narrated.

(1) Siffin is a location near Raqqa on the western bank of the Euphrates, between Raqqa and Balis, where the Battle of Siffin took place between Ali and Muawiya in 37 AH. (Mu‘jam al-Buldan, 3:414) (2) This report appears in other manuscripts after the preceding hadith (no. 6), with an abbreviated isnad: they simply refer back to the chain of the previous report up to Said ibn Yahya, stating “With this chain Said ibn Yahya said….” This is likely a scribal adaptation. Ibn Hajar also records it under the biography of Uday ibn Umaira, citing Ibn Ishaq (al-Isaba, 4:474), and al-Dhahabi in al-Uluww (p. 25) remarks: “This is a strange hadith.” (3) The word “al-shaykh” does not appear in the other manuscripts. (4) In the other manuscripts he is named “Abu Bakr al-Turaythithi,” his kunya and nisba (see above). (5) In manuscripts R and M the name is given as “al-Husayn,” which is incorrect. The correct narrator is Hibat Allah ibn al-Hasan al-Lalika’i; his transmission of this hadith will be noted below. (6) In manuscripts H and R the name appears as “Ahmad,” which is erroneous. He is Abu Bakr ‘Abd Allah ibn Muhammad ibn Ziyad ibn Wasil, the Shafi‘i jurist, who died in …

إِنِّي أَجِدُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ أَنَّ أَصْحَابَ الْفِرْدَوْسِ قَوْمٌ يَعْبُدُونَ رَبَّهُمْ عَلَى وُجُوهِهِمْ، لَا وَاللَّهِ مَا أَعْلَمُ هَذِهِ الصِّفَةَ إِلَّا فِينَا مَعْشَرَ يَهُودَ، وَأَجِدُ نَبِيَّهَا يَخْرُجُ مِنَ الْيَمَنِ، فَمَنْ تَبِعَهُ كَانَ عَلَى هُدًى، لا نَرَاهُ يَخْرُجُ إِلا مِنَّا مَعْشَرَ يَهُودَ. وَأَجِدُ وَقْعَتَيْنِ تَكُونَانِ، إِحْدَاهُمَا بِمِصْرِينَ، وَالأُخْرَى (بِصِفِّينَ) (١) ، فَأَمَّا مِصْرِينُ قَدْ سَمِعْنَا بِهَا مِنْ أَرْضِ الْفَرَاعِنَةِ، وأما صِفِّينُ فَوَاللَّهِ مَا أَدْرِي أَيْنَ هِيَ. قَالَ عَدِيٌّ: فَوَاللَّهِ مَا مَكَثْنَا إِلا يَسِيرًا حَتَّى بَلَغَنَا أَنَّ رَجُلًا مِنْ بَنِي هَاشِمٍ قَدْ تَنَبَّأَ، وَسَجَدَ عَلَى وَجْهِهِ، فَذَكَرْتُ حَدِيثَ ابْنِ شَهْلَا، فَخَرَجْتُ مُهَاجِرًا إلى النَّبِيِّ ﷺ، فَإِذَا هُوَ وَمَنْ مَعَهُ يَسْجُدُونَ عَلَى وُجُوهِهِمْ وَيَزْعُمُونَ أَنَّ إِلَهَهُمْ فِي السَّمَاءِ، فَأَسْلَمْتُ وَاتَّبَعْتُهُ (٢) . ٨- قُرِئ عَلَى (الشَّيْخِ) (٣) مُحَمَّدِ بْنِ عَبْدِ الْبَاقِي وَأَنَا أَسْمَعُ أَخْبَرَكُمْ (أَحْمَدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ) (٤) ، قَالَ: أَنْبَا هِبَةُ اللَّهِ بْنُ (الْحَسَنِ) (٥) أَنْبَأَ عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ عَلِيٍّ ثَنَا عَبْدُ اللَّهِ بْنُ (مُحَمَّدِ) (٦) بْنِ زِيَادٍ، ثَنَا مُحَمَّدُ بْنُ غَالِبٍ

(١) صفين موضع قرب الرقة، على شاطئ الفرات من الجانب الغربي، بين الرقة وبالس، فيه كانت وقعة صفين بين علي ومعاوية ﵄ سنة (٣٧هـ) . معجم البلدان ٣/٤١٤. (٢) هذا الخبر يوجد في النسخ الأخرى بعد حديث الراعي الأسود المتقدم، رقم (٦) . وورد إسناده فيها مختصرا، حيث اكتفى بإسناد الحديث الذي قبله لتطابقهما فيما قبل سعيد بن يحيى ففيها: وبهذا الإسناد قال سعيد بن يحيى إلخ ... ولعل هذا تصرفا من النساخ. وقد أورد هذا الخبر ابن حجر عند ترجمة عدي بن عميرة، عن ابن إسحاق. الإصابة ٤/٤٧٤، والذهبي في العلو ص ٢٥، وقال: هذا حديث غريب. (٣) كلمة (الشيخ) لا توجد في النسخ الأخرى. (٤) في النسخ الأخرى (أبو بكر الطريثيثي) وهو كنيته ونسبته. وقد تقدم. (٥) في (ر) و (م) (الحسين) وهو خطأ، وإنما هو هبة الله بن الحسن اللالكائي، وسيأتي ذكر إخراجه لهذا الحديث. (٦) في (هـ) و (ر) (أحمد) وهو خطأ، وهو أبو بكر عبد الله بن محمد بن زياد بن واصل. الفقيه الشافعي، توفي سنة (