Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (7/854)

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

I say: Nevertheless, he is corroborated in al-Ḥākim’s work by the hadith master ʿUthmān ibn Saʿīd al-Dārimī.

I have found a strong corroborating report, attributed to the Companion Ibn ʿAbbās—may Allah be pleased with them both—for the second part of the hadith under discussion. He said:

“There were ten generations between Noah and Adam, all adhering to a true law. Then they differed, so Allah sent the prophets as bearers of glad tidings and warners.” He said: “This is likewise found in the recitation of ʿAbd Allāh: ‘Mankind was one community; then they differed.’”

Al-Ṭabarī recorded it in his exegesis (2/194), as did al-Ḥākim (2/546–547), who said: “Authentic according to al-Bukhārī’s criteria.” Al-Dhahabī concurred with him.

I say: I had previously documented this hadith from a manuscript source under no. 2668, as well as from other printed sources. In some of them, the second part of the hadith under discussion did not occur. I therefore thought it appropriate to present it here separately and provide its independent documentation, and to strengthen it with this authentic corroborating report from Ibn ʿAbbās. Although it is attributed to the Companion in terms of transmission, it is attributed to the Prophet in terms of its import, since it explains the saying of Allah Most High: “Mankind was one community; then Allah sent the prophets as bearers of glad tidings and warners” [al-Baqarah 2:213]—especially as it is narrated by ʿAbd Allāh ibn ʿAbbās, the interpreter of the Quran, may Allah be pleased with them both. Moreover, it contains what confirms that it is attributed to the Prophet: his statement, “This is likewise found in the recitation of ʿAbd Allāh ...”—meaning ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him.

It also contains an important benefit: in their earliest age, mankind were one community united upon the pure affirmation of God’s oneness; then associationism arose among them. This contradicts the claim of some philosophers and atheists that associationism was their original condition, and that the affirmation of God’s oneness arose among them only later. Their claim is refuted by this hadith and others that explicitly establish the prophethood of their forefather Adam—peace be upon him—as well as other proofs, some of which I had mentioned in

قلت: ومع هذا؛ فهو متابع عند الحاكم من الحافظ عثمان بن سعيد الدارمي. وقد وجدت للشطر الثاني من حديث الترجمة شاهداً موقوفاً قوياً من حديث ابن عباس- ﵄ قال: "كان بين نوح وآدم عشرة قرون، كلهم على شريعة من الحق؛ فاختلفوا؛ فبعث الله النبيين مبشرين ومنذرين، قال: وكذلك هي في قراءة عبد الله: (كان الناس أمة واحدة فاختلفوا) ". أخرجه الطبري في "تفسيره " (٢/ ١٩٤) ، والحاكم (٢/٥٤٦- ٥٤٧) وقال: "صحيح على شرط البخاري ". ووافقه الدهبي. قلت: كنت خرجت هذا الحديث من مصدر مخطوط فيما تقدم برقم (٢٦٦٨) ، ومن مصادر أخرى مطبوعة، لم يقع في بعضها الشطر الثاني من حديث الترجمة، فرأيت أن أبرزه هنا وأفرده بالتخريج، وأن أقويه بهذا الشاهد الصحيح عن ابن عباس؛ فإنه وإن كان موقوفاً رواية؛ فهو مرفوع دراية؛ فإنه في تفسير قوله تعالى: (كان الناس أمة واحدة فبعث الله النبيين مبشرين ومنذرين) [البقرة: ٢١٣] ، وبخاصة أنه من رواية ترجمان القرآن عبد الله بن عباس-﵄، وفيه ما يؤكد رفعه، وهو قوله: "وكذلك هي في قراءة عبد الله.. " يعني: عبد الله بن مسعود ﵁. وفيه فائدة هامة؛ وهي أن الناس كانوا في أول عهدهم أمة واحدة على التوحيد الخالص، ثم طرأ عليهم الشرك، خلافاً لقول بعض الفلاسفة والملاحدة؛ أن الأصل فيهم الشرك ثم طرأ عليهم التوحيد! ويبطل قولهم هذا الحديثُ وغيرهُ مما هو نصٌّ في نبوة أبيهم آدم ﵇، إلى أدلة أخرى كنت ذكرت بعضها في