Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (4/160)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

“Allah Most High will say to a man among the people of the Fire on the Day of Resurrection: ‘Tell Me, if you possessed everything on earth, would you offer it as ransom?’ He will reply, ‘Yes.’ Allah will say: ‘I asked of you something far easier than that: while you were in Adam’s loins, I took a covenant from you that you would not associate anything with Me, yet you insisted on associating others with Me.’”

Once this is understood, it is remarkable that al-Hafiz Ibn Kathir, after the hadiths and reports which it was previously noted that he had cited, said: “These hadiths indicate that Allah—Exalted is He—brought forth Adam’s descendants from his loins and distinguished the people of Paradise from the people of the Fire. As for making them testify there that He was their Lord, this occurs only in the hadith of Kulthum ibn Jubayr from Sa‘id ibn Jubayr from Ibn ‘Abbas, and in the hadith of ‘Abd Allah ibn ‘Amr. We have explained above that both are attributed to the Companion, not attributed to the Prophet.”

I say: The matter is not as he denied; rather, the testimony occurs in many of those hadiths:

First: this hadith of Anas, in which, as you have seen, Allah Most High says: “While you were in Adam’s loins, I took a covenant from you that you would not associate anything with Me.” Al-Hafiz Ibn Hajar said in Fath al-Bari (6/284): “It alludes to the saying of Allah Most High: ‘And when your Lord took from the Children of Adam—from their loins—their descendants and made them testify concerning themselves...’ the verse.”

I say: The wording of Ibn ‘Amr’s hadith, which Ibn Kathir criticized as being attributed to the Companion, is simply: “He took from his back...”; so what difference is there between it and the wording of the authentic hadith of Anas?!

Second: the hadith of ‘Umar, worded: “Then He wiped his back with His right hand and brought forth from it descendants...”

Third: the authentic hadith of Abu Hurayrah: “...He wiped his back, and every soul that He was to create from his descendants until the Day of Resurrection fell from his back...”

Fourth: the hadith of Hisham ibn Hakim: “Allah took Adam’s descendants from their loins, then made them testify concerning themselves...”

" إن الله تعالى يقول للرجل من أهل النار يوم القيامة: أرأيت لو كان لك ما على الأرض من شيء أكنت مفتديا؟ فيقول: نعم. فيقول الله: قد أردت منك أهون من ذلك، قد أخذت عليك في ظهر آدم أن لا تشرك بي شيئا فأبيت إلا أن تشرك بي ". إذا عرف هذا فمن العجيب قول الحافظ ابن كثير عقب الأحاديث والآثار التي سبقت الإشارة إلى أنه أخرجها: " فهذه الأحاديث دالة على أن الله ﷿ استخرج ذرية آدم من صلبه، وميز بين أهل الجنة وأهل النار، وأما الإشهاد عليهم هناك بأنه ربهم فما هو إلا في حديث كلثوم بن جبر عن سعيد بن جبير عن ابن عباس، وفي حديث عبد الله بن عمرو، وقد بينا أنهما موقوفان لا مرفوعان كما تقدم ". قلت: وليس الأمر كما نفى، بل الإشهاد وارد في كثير من تلك الأحاديث: الأول: حديث أنس هذا، ففيه كما رأيت قول الله تعالى: " قد أخذت عليك في ظهر آدم أن لا تشرك بي شيئا ". قال الحافظ ابن حجر في " فتح الباري " (٦ / ٢٨٤) : " فيه إشارة إلى قوله تعالى: * (وإذا أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم) * الآية. قلت: ولفظ حديث ابن عمرو الذي أعله ابن كثير بالوقف إنما هو: أخذ من ظهره. .. "، فأي فرق بينه وبين لفظ حديث أنس الصحيح؟ ! الثاني: حديث عمر بلفظ: (ثم مسح ظهره بيمينه فاستخرج منه ذرية ... " الثالث: حديث أبي هريرة الصحيح: " ... مسح ظهره فسقط من ظهره كل نسمة هو خالقها من ذريته إلى يوم القيامة ... ". الرابع: حديث هشام بن حكيم: " إن الله قد أخذ ذرية آدم من ظهورهم، ثم أشهدهم على أنفسهم ... "