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مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(حَدِيثُ اللَّهِ تَعَالَى مَعَ ذُرِّيَّةِ آدَمَ)(Allah Almighty’s conversation with the progeny of Adam)
Hadith 121
اُردوEn
وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " أَخذ الله الْمِيثَاق من ظهر آدم بنعمان يَعْنِي عَرَفَة فَأخْرج من صلبه كل ذُرِّيَّة ذَرَاهَا فَنَثَرَهُمْ بَيْنَ يَدَيْهِ كَالذَّرِّ ثُمَّ كَلَّمَهُمْ قِبَلًا قَالَ: (أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غافلين أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ المبطلون) رَوَاهُ أَحْمد
Ibn ‘Abbas reported the Prophet as saying: God made the covenant from Adam’s back in Na‘man, i.e. ‘Arafa, and brought forth from his loins all his offspring whom He created and scattered before Him like small ants. He then spoke to them face to face saying, “Am I not your Lord?’ They replied, “Yes, we testify this.” [It was] lest you should say on the day of resurrection, “We were neglectful of this,” or should say, “Our fathers were polytheists before us and we were an offspring after them. Wilt Thou destroy us for what the workers of vanity did?” Ahmad transmitted it.
Explanation & Benefits
Hafiz Zubair Ali Zai
Hadith Authentication:
The chain of narration (isnad) of this hadith is hasan li-dhatih (intrinsically sound). Kulthum bin Jabr is a narrator of Sahih Muslim and is considered trustworthy (thiqah) according to the majority, therefore the hadith is hasan. Hafiz Ibn Hajar has mentioned Jarir bin Hazim among the first category of those who practiced tadlis (mudallisin), but according to the preferred opinion, he is not a mudallis, rather he is free from tadlis. See my book *Al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin* [ص21].
The accusation of tadlis against him was made by Yahya bin Abdul Hamid al-Hamani, and this Yahya al-Hamani himself is a very weak, rather a discarded (saaqit al-adalah) narrator, therefore his criticism is rejected.
Besides Imam Ahmad, this hadith has also been narrated by Ibn Abi Asim [السنة : 202], al-Nasa’i [السنن الكبري : 11191، وقال : وكلثوم هذا ليس بالقوي و حديثه ليس بالمحفوظ], al-Hakim [المستدرك 1؍27، 2؍544], and al-Bayhaqi [الاسماء والصفات ص326، 327], among others. Both al-Hakim and al-Dhahabi have declared it authentic (sahih). The criticism of this narration by Imam al-Nasa’i is not correct, and according to the preferred opinion, this hadith is authentic and sound (sahih wa hasan) both in the mawquf (companion-stopped) and marfu‘ (Prophet-raised) forms.
Jurisprudence of the Hadith (Fiqh al-Hadith):
➊ This hadith is the explanation (tafsir) of verses 172-173 of Surah al-A‘raf.
➋ The mawquf narration is mentioned with a sound chain in Tafsir Ibn Jarir al-Tabari [75/9].
➌ Islam is the religion of innate nature (din al-fitrah).
The chain of narration (isnad) of this hadith is hasan li-dhatih (intrinsically sound). Kulthum bin Jabr is a narrator of Sahih Muslim and is considered trustworthy (thiqah) according to the majority, therefore the hadith is hasan. Hafiz Ibn Hajar has mentioned Jarir bin Hazim among the first category of those who practiced tadlis (mudallisin), but according to the preferred opinion, he is not a mudallis, rather he is free from tadlis. See my book *Al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin* [ص21].
The accusation of tadlis against him was made by Yahya bin Abdul Hamid al-Hamani, and this Yahya al-Hamani himself is a very weak, rather a discarded (saaqit al-adalah) narrator, therefore his criticism is rejected.
Besides Imam Ahmad, this hadith has also been narrated by Ibn Abi Asim [السنة : 202], al-Nasa’i [السنن الكبري : 11191، وقال : وكلثوم هذا ليس بالقوي و حديثه ليس بالمحفوظ], al-Hakim [المستدرك 1؍27، 2؍544], and al-Bayhaqi [الاسماء والصفات ص326، 327], among others. Both al-Hakim and al-Dhahabi have declared it authentic (sahih). The criticism of this narration by Imam al-Nasa’i is not correct, and according to the preferred opinion, this hadith is authentic and sound (sahih wa hasan) both in the mawquf (companion-stopped) and marfu‘ (Prophet-raised) forms.
Jurisprudence of the Hadith (Fiqh al-Hadith):
➊ This hadith is the explanation (tafsir) of verses 172-173 of Surah al-A‘raf.
➋ The mawquf narration is mentioned with a sound chain in Tafsir Ibn Jarir al-Tabari [75/9].
➌ Islam is the religion of innate nature (din al-fitrah).
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 121
