Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (4/161)

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

Fifth: the hadith of Abu Umamah: “When Allah created creation and issued His decree, He took the people of the right in His right hand and the people of the left in His left hand, and said: ‘... Am I not your Lord?’ They replied: ‘Indeed ...’”

This also refutes what Ibn al-Qayyim said in his book The Soul (p. 161), after citing a number of the preceding hadiths: “As for His addressing them, making them speak, their acknowledgment of His lordship, and their testifying against themselves that they were His servants—whatever the Salaf said concerning this was based only on their understanding of the verse. Yet the verse does not indicate this; rather, it indicates the opposite.”

He went into great detail in expounding the verse and giving it a figurative reinterpretation that conflicts with its apparent meaning and, indeed, nullifies its indication. This closely resembles the practice of those who deny the divine attributes when they subject the verses and hadiths concerning the attributes to figurative reinterpretation. This is contrary to the position of Ibn al-Qayyim—may Allah have mercy on him—which we learned from him and from his teacher Ibn Taymiyyah. I do not know why he departed from it here, especially since he himself quoted (p. 163) Ibn al-Anbari as saying:

“The position of the hadith scholars and the leading scholars concerning this verse is that Allah brought forth Adam’s offspring from his loins and from the loins of his children, in the form of tiny particles. He took from them the covenant that He was their Creator and that they were created beings, and they acknowledged and accepted this. This was after He had endowed them with intellects through which they knew what had been presented to them—just as He gave the mountain an intellect when it was addressed, and as He did with the camel when it prostrated itself, and with the palm tree, which heard and obeyed when it was called.”

He also quoted Ishaq ibn Rahuyah: “The scholars unanimously agree that Allah created the souls before the bodies, made them speak, and caused them to testify.”

I say: Ibn al-Anbari’s words contain a subtle indication of how to reconcile the verse and the hadith: “Allah brought forth Adam’s offspring from his loins and from the loins of his children.”

الخامس: حديث أبي أمامة: " لما خلق الله الخلق وقضى القضية، أخذ أهل اليمين بيمينه، وأهل الشمال بشماله، فقال: ... ألست بربكم، قالوا: بلى ... ". ففي ذلك رد على قول ابن القيم أيضا في كتاب " الروح " (ص ١٦١) بعد أن سرد طائفة من الأحاديث المتقدمة: " وأما مخاطبتهم واستنطاقهم وإقرارهم له بالربوبية وشهادتهم على أنفسهم بالعبودية - فمن قال من السلف فإنما هو بناء منه على فهم الآية، والآية لم تدل على هذا بل دلت على خلافه ". وقد أفاض جدا في تفسير الآية وتأويلها تأويلا ينافي ظاهرها بل ويعطل دلالتها أشبه ما يكون بصنيع المعطلة لآيات وأحاديث الصفات حين يتأولونها، وهذا خلاف مذهب ابن القيم ﵀ الذي تعلمناه منه ومن شيخه ابن تيمية، فلا أدري لماذا خرج عنه هنا لاسيما وقد نقل (ص ١٦٣) عن ابن الأنباري أنه قال: " مذهب أهل الحديث وكبراء أهل العلم في هذه الآية أن الله أخرج ذرية آدم من صلبه وصلب أولاده وهم في صور الذر فأخذ عليهم الميثاق أنه خالقهم وأنهم مصنوعون، فاعترفوا بذلك وقبلوا، وذلك بعد أن ركب فيهم عقولا عرفوا بها ما عرض عليهم كما جعل للجبل عقلا حين خوطب، وكما فعل ذلك للبعير لما سجد، والنخلة حتى سمعت وانقادت حين دعيت ". كما نقل أيضا عن إسحاق بن راهويه: " وأجمع أهل العلم أن الله خلق الأرواح قبل الأجساد، وأنه استنطقهم وأشهدهم ". قلت: وفي كلام ابن الأنباري إشارة لطيفة إلى طريقة الجمع بين الآية والحديث وهو قوله: " إن الله أخرج ذرية آدم من صلبه وأصلاب أولاده ".