fifth: the ḥadīth of Abū Umāmah: "When Allāh created the creation and decreed the decree, He took the people of the right with His right hand, and the people of the left with His left hand, and said: ... Am I not your Lord? They said: Yes ...". In this, there is a refutation of Ibn al-Qayyim's statement in the book "al-Rūḥ" (p. 161) after he listed a group of the preceding ḥadīths: "As for their being addressed, made to speak, and their acknowledgment of His lordship and their testimony against themselves of servitude - whoever among the predecessors said this, it is based on their understanding of the verse, and the verse does not indicate this but rather indicates the opposite." He elaborated extensively in interpreting the verse and interpreting it in a way that contradicts its apparent meaning and even nullifies its indication, resembling the actions of those who negate the attributes when they interpret them. This is contrary to the school of Ibn al-Qayyim (may Allāh have mercy on him) which we learned from him and his teacher Ibn Taymiyyah. I do not know why he deviated from it here, especially since he quoted (p. 163) from Ibn al-Anbārī who said: "The doctrine of the people of ḥadīth and the great scholars regarding this verse is that Allāh brought forth the progeny of Adam from his loins and the loins of his children while they were in the form of particles, and He took a covenant from them that He is their Creator and that they are created, and they acknowledged and accepted that, after He instilled in them intellects by which they recognized what was presented to them, just as He gave the mountain intellect when it was addressed, and as He did for the camel when it prostrated, and the palm tree when it heard and responded when called." He also quoted from Isḥāq ibn Rāhwayh: "The scholars unanimously agreed that Allāh created the souls before the bodies, and that He made them speak and bear witness." I said: In the words of Ibn al-Anbārī, there is a subtle indication of the method of reconciling the verse and the ḥadīth, which is his statement: "Indeed, Allāh brought forth the progeny of Adam from his loins and 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 ".