Ithbāt Ṣifat al-ʿUlūIbn Qudama

Statements of the Companions—may Allah be pleased with them (1)

  1. The report has already been cited from (2) ʿAdiyy ibn ʿUmayrah al-ʿAbdi, who said: “I set out as a migrant to the Prophet ﷺ; I found him and those with him prostrating on their faces (3), asserting that their God is in the heaven.” This is information that applies to all of them (4).

  2. The same is true of the story of the black servant who came upon the Companions of the Messenger of Allah (5) ﷺ. He asked some of them, “Who is this?” They replied, “The Messenger of Allah.” He said, “The One who is in the heaven?” They answered, “Yes.” (6)

  3. Likewise, the other reports they transmitted on this matter are of the same purport; there is no doubt that they accepted them and believed them to be authentic. Thus, whenever any of them was asked about Allah, Exalted is He, he would answer, “He is in the heaven.”

  4. We have also cited the poetry of Ḥassān ibn Thābit and ʿAbbās ibn Mirdās which they recited in the presence of the Prophet ﷺ (7).

  5. Abu ʿUmar ibn ʿAbd al-Barr said in his book al-Istiʿāb: “Sound chains have reached us stating that ʿAbd Allah ibn Rawāḥah went one night to a slave-girl of his and had relations with her. His wife saw him and reproached him, but he denied it. She said to him, ‘If you are telling the truth, then recite the Quran, for a person in a state of major ritual impurity (junub) does not recite the Quran.’ So he said:”

(1) In other manuscripts there is the addition “ajmaeen” (all together); this heading appears in the original—see note (18). (2) In other manuscripts: “anhum” (from them). (3) In other manuscripts: “yusjudun bil-ard” (they prostrate on the ground). (4) See H, no. (7). (5) In non-original manuscripts: “an-nabiyy” (the Prophet). (6) See H, no. (6). (7) Paragraphs “50” and “51” do not appear in the original manuscript. See the poems of Hassan and Abbas ibn Mirdas under nos. (23) and (24).
((أَقْوَالُ الصَّحَابَةِ ﵃) (١) ٤٨- قَدْ تَقَدَّمَتِ الرِّوَايَةُ عَنْ (٢) عَدِيِّ بْنِ عُمَيْرَةَ الْعَبْدِيِّ أَنَّهُ قَالَ: فَخَرَجْتُ مُهَاجِرًا إِلَى النَّبِيِّ ﷺ، فَإِذَا هُوَ وَمَنْ مَعَهُ يَسْجُدُونَ (٣) عَلَى وُجُوهِهِمْ، وَيَزْعُمُونَ أَنَّ إِلَهَهُمْ فِي السَّمَاءِ. وَهَذَا إِخْبَارٌ عَنْ جَمِيعِهِمْ (٤) . ٤٩- وَكَذَلِكَ خَبَرُ الْعَبْدِ الأَسْوَدِ حِينَ انْتَهَى إِلَى أَصْحَابِ (رَسُولِ اللَّهِ) (٥) ﷺ، فَقَالَ لِبَعْضِ أَصْحَابِهِ: مَنْ هَذَا؟ قَالُوا: رَسُولُ اللَّهِ، قَالَ: الَّذِي فِي السَّمَاءِ؟ قَالُوا: نَعَمْ (٦) . ٥٠- وَكَذَلِكَ بِرِوَايِتِهِمُ الأَخْبَارَ الَّتِي رَوَوْهَا فِي هَذَا الْمَعْنَى، وَلَا شَكَّ فِي أَنَّهُمْ كَانُوا مُصَدِّقِينَ بِهَا، مُعْتَقِدِينَ صِحَّتَهَا، وَكَذَلِكَ جَوَابُ مَنْ سَأَلَ مِنْهُمْ عَنِ اللَّهِ تَعَالَى، فَقَالَ: هُوَ فِي السَّمَاءِ. ٥١- وَذَكَرْنَا شِعْرَ حَسَّانِ بْنِ ثَابِتٍ، وَعَبَّاسِ بْنِ مِرْدَاسٍ الَّذِي أَنْشَدَهُ بَيْنَ يَدَيِ النَّبِيِّ ﷺ (٧) . ٥٢- وَقَالَ أَبُو عُمَرَ بْنُ عَبْدِ الْبَرِّ فِي كِتَابِ الاسْتِيعَابِ: رُوِّينَا مِنْ وُجُوهٍ صِحَاحٍ أَنَّ عَبْدَ اللَّهِ بْنَ رواحة مشى ليلة إِلَى أَمَةٍ لَهُ فَنَالَهَا، فَرَأَتْهُ امْرَأَتُهُ فَلَامَتْهُ، فَجَحَدَهَا، فَقَالَتْ لَهُ: إِنْ كُنْتَ صَادِقًا فَاقْرَإِ الْقُرْآنَ، فَإِنَّ الْجُنُبَ لَا يَقْرَأُ الْقُرْآنَ، فَقَالَ:
(١) في النسخ الأخرى زيادة "أجمعين"، وهذا العنوان يوجد في الأصل، ل (١٨) . (٢) في النسخ الأخرى: "عنهم". (٣) في النسخ الأخرى: "يسجدون بالأرض". (٤) راجع ح رقم: (٧) . (٥) في غير الأصل "النبي". (٦) راجع ح رقم: (٦) . (٧) الفقرتان "٥٠، ٥١" لا توجدان في الأصل. وراجع شعر حسان، وعباس بن مرداس تحت الرقمين (٢٣، ٢٤) .

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