16
al-Muhabbar (1) and others like him. Hadith experts regard this as a fabricated report falsely attributed to the Prophet—may Allah bless him and grant him peace—as stated by Abū Hātim ibn Hibbān al-Bustī, al-Dāraqutnī, Ibn al-Jawzī, and others (2). Yet (3), because it accorded with these people’s views, they cited it as evidence, as is their custom, even though the wording of the hadith contradicts their doctrine.
The wording uses awwala (“first”) in the accusative case. It has also been narrated as:
“When Allah created the Intellect.”
That is, He addressed it with these words at the very beginning of its creation. The intended meaning, therefore, is that He addressed it when He created it—not that it was the first of all created things. This is why the hadith says midway through:
“I have created no creature more honored in My sight than you.”
This indicates that He had created others before it, and it describes the Intellect as coming forward and turning back.
(1) S and B read: *ka-Dāwūd ibn al-Muhibb* (“like Dāwūd ibn al-Muhibb”), which is a textual corruption.
(2) After relating this hadith through its various chains of transmission, Ibn al-Jawzī stated in *al-Mawdū'āt* (*Fabricated Reports*), vol. 1, p. 174: “This hadith is not authentically established from the Messenger of Allah—may Allah bless him and grant him peace. Yahyā ibn Ma'īn said: ‘Al-Fadl is an evil man.’ Ibn Hibbān said: ‘Hafs ibn Umar narrates fabricated reports, so it is impermissible to cite him as evidence. As for Sayf, he is a liar by consensus.’” Ibn al-Jawzī then related the hadith through another route, vol. 1, p. 175, and declared it inauthentic. He subsequently related, vol. 1, p. 176, al-Dāraqutnī’s statement that *Kitāb al-'Aql* (*The Book of the Intellect*) was fabricated by four men: the first was Maysara ibn Abd Rabbih; Dāwūd ibn al-Muhabbar then stole it from him and furnished it with chains of transmission different from Maysara’s; Abd al-Azīz ibn Abī Rajā then stole it and furnished it with other chains; and Sulaymān ibn Īsā al-Sijzī subsequently stole it and supplied still other chains. Ibn al-Jawzī added, vol. 1, p. 177: “Many hadiths have been related concerning the intellect, but none of them is established as authentic.” See also: al-Suyūtī, *al-La'ālī al-Masnū'a* (*The Fashioned Pearls*), vol. 1, pp. 129–130; al-Sakhāwī, *al-Maqāsid al-Hasana* (*The Laudable Aims*), pp. 18[0–9], 134; Ibn Irāq al-Kinānī, *Tanzīh al-Sharī'a* (*Vindicating the Sacred Law*), vol. 1, p. 213; al-Shawkānī, *al-Fawā'id al-Majmū'a* (*The Collected Benefits*), p. 476; al-Fatanī, *Tadhkirat al-Mawdū'āt* (*A Reminder Concerning Fabricated Reports*), pp. 29–30; al-Ajlūnī, *Kashf al-Khafā* (*Removing Obscurity*), vol. 1, pp. 236–237, 263; Alī al-Qārī, *al-Mawdū'āt* (*Fabricated Reports*), pp. 27, 30; and al-Albānī, *Silsilat al-Ahādīth al-Da'īfa wa-l-Mawdū'a* (*Series of Weak and Fabricated Hadiths*), vol. 1, p. 11. See also al-Dhahabī’s remarks concerning Dāwūd ibn al-Muhabbar in *Mīzān al-I'tidāl* (*The Scale of Moderation*), vol. 2, p. 20, and *al-Safadiyya*, vol. 1, pp. 238–239.
(3) S and B read: *wa-lākin* (“but”).
الْمُحَبَّرِ
(١)
وَنَحْوِهِ، وَهُوَ حَدِيثٌ مَوْضُوعٌ كُذِبَ عَلَى النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عِنْدَ أَهْلِ الْمَعْرِفَةِ بِالْحَدِيثِ، كَمَا ذَكَرَ ذَلِكَ أَبُو حَاتِمِ بْنُ حِبَّانَ الْبُسْتِيُّ، وَالدَّارَقُطْنِيُّ، وَابْنُ الْجَوْزِيِّ وَغَيْرُهُمْ
(٢)
، لَكِنْ
(٣)
لَمَّا وَافَقَ رَأْيَ هَؤُلَاءِ اسْتَدَلُّوا بِهِ عَلَى عَادَتِهِمْ، مَعَ أَنَّ لَفْظَ الْحَدِيثِ يُنَاقِضُ مَذْهَبَهُمْ.
فَإِنَّ لَفْظَهُ
" أَوَّلَ "
بِالنَّصْبِ. وَرُوِيَ أَنَّهُ
"
«لَمَّا خَلَقَ اللَّهُ الْعَقْلَ»
"
أَيْ أَنَّهُ قَالَ لَهُ هَذَا الْكَلَامَ فِي أَوَّلِ أَوْقَاتِ خَلْقِهِ، فَالْمُرَادُ بِهِ أَنَّهُ خَاطَبَهُ حِينَ خَلَقَهُ،
لَا أَنَّهُ أَوَّلُ الْمَخْلُوقَاتِ ; وَلِهَذَا قَالَ فِي أَثْنَائِهِ:
"
«مَا خَلَقْتُ خَلْقًا أَكْرَمَ عَلَيَّ مِنْكَ»
"
فَدَلَّ عَلَى أَنَّهُ خَلَقَ قَبْلَهُ غَيْرَهُ، وَوَصَفَهُ بِأَنَّهُ
" يُقْبِلُ وَيُدْبِرُ "
(١) س، ب: كَدَاوُدَ بْنِ الْمُحِبِّ، وَهُوَ تَحْرِيفٌ.
(٢) قَالَ ابْنُ الْجَوْزِيِّ فِي كِتَابِهِ " الْمَوْضُوعَاتِ " ١/١٧٤ بَعْدَ أَنْ رَوَى هَذَا الْحَدِيثَ بِأَسَانِيدِهِ الْمُخْتَلِفَةِ: " هَذَا حَدِيثٌ لَا يَصِحُّ عَنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ يَحْيَى بْنُ مَعِينٍ: الْفَضْلُ رَجُلُ سُوءٍ. قَالَ ابْنُ حِبَّانَ: وَحَفْصُ بْنُ عُمَرَ يَرْوِي الْمَوْضُوعَاتِ لَا يَحِلُّ الِاحْتِجَاجُ بِهِ، وَأَمَّا سَيْفٌ فَكَذَّابٌ بِإِجْمَاعِهِمْ " ثُمَّ رَوَى الْحَدِيثَ مِنْ طَرِيقٍ آخَرَ ١/١٧٥ وَقَالَ: إِنَّهُ غَيْرُ صَحِيحٍ ثُمَّ رَوَى (١/١٧٦) عَنِ الدَّارَقُطْنِيِّ قَوْلَهُ: إِنَّ كِتَابَ الْعَقْلِ وَضَعَهُ أَرْبَعَةٌ: أَوَّلُهُمْ: مَيْسَرَةُ بْنُ عَبْدِ رَبِّهِ، ثُمَّ سَرَقَهُ مِنْهُ دَاوُدُ بْنُ الْمُحَبَّرِ فَرَكَّبَهُ بِأَسَانِيدَ غَيْرِ أَسَانِيدِ مَيْسَرَةَ، ثُمَّ سَرَقَهُ عَبْدُ الْعَزِيزِ بْنُ أَبِي رَجَاءٍ فَرَكَّبَهُ بِأَسَانِيدَ أُخَرَ، ثُمَّ سَرَقَهُ سُلَيْمَانُ بْنُ عِيسَى السِّجْزِيُّ فَأَتَى بِأَسَانِيدَ أُخْرَى. وَزَادَ ابْنُ الْجَوْزِيِّ ١/١٧٧: " وَقَدْ رُوِيَتْ فِي الْعُقُولِ أَحَادِيثُ كَثِيرَةٌ لَيْسَ فِيهَا شَيْءٌ يَثْبُتُ ". وَانْظُرْ أَيْضًا: اللَّآلِئَ الْمَصْنُوعَةَ لِلسُّيُوطِيِّ ١/١٢٩ - ١٣٠، الْمَقَاصِدَ الْحَسَنَةَ لِلسَّخَاوِيِّ، ص [٠ - ٩] ١٨، ١٣٤ ; تَنْزِيهَ الشَّرِيعَةِ لِابْنِ عِرَاقٍ الْكِنَانِيِّ ١/٢١٣ ; الْفَوَائِدَ الْمَجْمُوعَةَ لِلشَّوْكَانِيِّ، ص ٤٧٦ ; تَذْكِرَةَ الْمَوْضُوعَاتِ لِلْفَتَنِيِّ، ص ٢٩ - ٣٠ ; كَشْفَ الْخَفَاءِ لِلْعَجْلُونِيِّ ١/٢٣٦ - ٢٣٧، ٢٦٣، الْمَوْضُوعَاتِ لَعَلِيٍّ الْقَارِي، ص ٢٧، ٣٠، سِلْسِلَةَ الْأَحَادِيثِ الضَّعِيفَةِ وَالْمَوْضُوعَةِ لِلْأَلْبَانِيِّ ١/١١. وَانْظُرْ مَا ذَكَرَهُ الذَّهَبِيُّ فِي " مِيزَانِ الِاعْتِدَالِ " ٢/٢٠ عَنْ دَاوُدَ بْنِ الْمُحَبَّرِ. وَانْظُرْ " الصَّفَدِيَّةَ " ١/٢٣٨ - ٢٣٩.
(٣) س، ب: وَلَكِنْ.