A reading from the book Fath al-Bari, al-Ghannaym’s commentary, on the explanation of the hadith: (Adam was created in His image), and whether the pronoun refers to Allah or to Adam
Machine translationRead the Arabic original
The reader: "The Messenger of Allah (peace and blessings be upon him) said: Sahih al-Bukhari 6227. Look at al-Bukhari.
Then he continues the explanation and says: "He mentioned some of the preceding narrations of the hadith, then he said: 'There was no disagreement among the Salaf of the generations' !
The Shaykh : Who is the one who said this?
The reader: Al-Ghannaym.
The Shaykh : That is not reasonable. The author says it like this: 'Then he said'?!
The reader: Complete the context for you, where did you stop?
The Shaykh : Huh?
The reader: Complete the context of the explanation?
The Shaykh : No, let’s go back to the pronoun, where does it go? Who is the one who 'then said'? It could be the author of Fath, perhaps?
The reader: Perhaps you should summarize, then he mentioned some of the narrations.
The student: It is al-Ghannaym’s explanation, so let’s proceed from the beginning of the explanation, it will become clear. And who is meant by 'he said' is probably al-Ghannaym or Ibn Hajar.
The Shaykh : That is not reasonable. Al-Ghannaym says: 'Then he said,' who is this speaker?!
The reader: Let’s go back to the beginning and see who the speaker is now.
The Shaykh : Look.
The reader: "He said in the narration of Ja'far ibn Muhammad ibn Rafi': And al-Bukhari narrated from the hadith of Abu Sa'id al-Maqburi and Yahya ibn Hammam from Abu Hurayrah from the Prophet (peace and blessings be upon him) who said: Sahih al-Bukhari 2559 And al-Bukhari mentioned", does he mean al-Bukhari here or Ibn Hajar?
The Shaykh : Look, where is Ibn Hajar mentioned, my brother?!
The reader: Okay: "And he mentioned some of the preceding narrations of the hadith, then he said: 'There was no disagreement among the Salaf of the three generations'.
The Shaykh : Who is the one who says: 'There was no disagreement among the Salaf,' al-Bukhari?!
The reader: Al-Bukhari or Ibn Hajar.
The Shaykh : That is not reasonable, al-Bukhari does not speak in this way!
The reader: We went back to the beginning of the text, after we finished with the text.
The student: Before the text, before the text!
Another student: Before the text?
The Shaykh : You need to look at the research, my brother.
The reader: "So in the two Sahihs from Hammam ibn Munabbih from Abu Hurayrah from the Prophet (peace and blessings be upon him)" then he mentioned the hadith, then after the hadith ended he said: "In the narration of Ja'far ibn Muhammad ibn Rafi':".
The Shaykh : Give me your book. The Shaykh of Islam (may Allah have mercy on him) refuted these interpretations convincingly, with knowledge and fairness, and due to the seriousness of this issue and the status of the Shaykh of Islam, I am content to quote his words, which are sufficient and comprehensive:
He said (may Allah have mercy on him, after quoting the preceding words from al-Razi): "It is said: This hadith is narrated in the two Sahihs from various angles. So in the two Sahihs, such and such. He said in the narration of Ja'far ibn Muhammad ibn Rafi': And al-Bukhari narrated from the hadith of Abu Sa'id al-Maqburi to the end: Sahih al-Bukhari 2559", and he mentioned some of what preceded. Now here the author says: "And he mentioned -meaning Ibn Taymiyyah- some of the preceding narrations of the hadith, then he said": Did you know who said it?!
Ibn Taymiyyah, bring it so we can see what he said!
The reader: Then he said: "There was no disagreement among the Salaf of the three generations that the pronoun in this hadith refers to Allah the Exalted, for it is widely transmitted from multiple paths from a number of the Companions, and the context of all the hadiths indicates that. It is also mentioned in the books of the People of the Book, such as the Torah and others. And whatever is of the knowledge inherited from our Prophet Muhammad (peace and blessings be upon him), we may cite in support of it what is with the People of the Book, as Allah the Exalted said:[Ar-Ra'd 13:43]".
The Shaykh : Yes, now how did the author prove Ibn Taymiyyah’s claim, or how did Ibn Taymiyyah himself prove it?
The student: He spoke about it on page forty-four in this issue, I remember this!
The Shaykh : Do you know what I mean?
Read Ibn Taymiyyah’s words, what did Ibn Taymiyyah say: 'There was no disagreement among the Salaf'!?
The reader: Yes, he says: "There was no disagreement among the Salaf of the three generations that the pronoun in this hadith refers to Allah"!
The Shaykh : Yes, continue.
The reader: "For it is widely transmitted from multiple paths from a number of the Companions".
The Shaykh : Yes, where are these paths? Now, where are these paths?!
The reader: The paths, later he completes here and says: "But there were scholars in the third century who disliked its narration"!
The Shaykh : Paths, my brother, where are the paths of the hadith?
The student: He says here on page forty-four, I remember one of the paths, he says.
The Shaykh : Okay, what does he say?
The reader: "And al-Qurtubi said: Some of them returned the pronoun to Allah, relying on what was reported in some of its paths that Allah created Adam in the image of the Most Merciful. He said: It is as if the one who narrated it presented it by meaning".
The Shaykh : Listen, listen, do not rush, I am just asking you where are these paths?
This is a path, and this is a path, and this is a path, Habib ibn Abi Thabit’s is broken because he is a tadlis narrator, this is a path with a defect, where are the paths that Ibn Taymiyyah referred to?
The student: I do not know about them, he did not mention them.
The Shaykh : And therefore, it is not befitting for us to take the words of the scholars like this at face value and say: This hadith came from paths that confirm that the pronoun refers to Allah (Blessed and Exalted is He). There are those before, as you pointed out from al-Qurtubi, who brought a narration: Okay, are these paths or a path?
The student: This is what he says!
The Shaykh : Answer, answer, may Allah guide you, is this a path or paths?
The student: A path.
The Shaykh : Okay, where are the paths?
The student: This is from the author, read the author’s words for you now!
The Shaykh : I know, did the Shaykh of Islam mention the paths?
The student: He did not mention them.
The Shaykh : Okay, did the author comment on this and clarify the paths?
The student: No, he only mentioned other words.
The Shaykh : Yes, this is the problem. So when the ordinary person reads this, he will say: The hadith is valid because the Shaykh of Islam says: It has paths. And there is no path mentioned except the one with the wording:, even though the goal was to know what the answer of the Shaykh of Islam Ibn Taymiyyah is to al-Bukhari’s wording: Sahih al-Bukhari 6227?!
So you read the hadith to us in its entirety, what did the Shaykh of Islam say about this hadith and with this wording that contradicts the wording: What did he say?
The student: He said in the narration!
The Shaykh : What do you have after this?
The student: After?
The Shaykh : Yes, when he said!
The reader: Complete it, here al-Ghannaym excuses the lack of mentioning the words in their context, he says: "But there were scholars in the third century who disliked its narration and narrated some of it, as they dislike narrating some hadiths for those they fear"!
The Shaykh : Which wording, my brother?
The student: He says this hadith!
The Shaykh : Which one?
The student: The one we mentioned, the Most Merciful.
The Shaykh : I ask you, when he said: 'The Salaf did not differ,' and brought the hadith of Abu Hurayrah following al-Bukhari!
The student: Yes.
The Shaykh : What did Ibn Taymiyyah or the author write about al-Bukhari’s wording?
The reader: He did not mention anything, he only referred to *Fath al-Bari*. He mentioned this word of Ibn Taymiyyah that there was no disagreement among the Salaf, then he mentioned an excuse that these matters are not mentioned among people, because he says: "And in al-Bukhari from Ali ibn Abi Talib that he said:" Narrate to people what they know and leave what they reject, do you like that Allah and His Messenger be lied about? "", meaning an excuse for not spreading this matter.
The Shaykh : Open to the page that has al-Bukhari’s wording, after, after, I think it is not this!
The reader: The one that has:Sahih al-Bukhari 6227?
This is it.
The Shaykh : Okay, you finished this research and did not address this wording?!
The student: He did not address the wording.
The Shaykh : And why, even though this contradicts that wording, and this is authentic and that is weak, and show us, look!
It must mean he does not speak about it, at least he interprets it with a far-fetched interpretation.
The student: It is necessary to research before judging, yes.
The reader: He says here: "And most of the people of usul al-fiqh (principles of jurisprudence) and kalam (theology) only look at the second sentence, which is his saying:Sahih al-Bukhari 6227 and they do not mention the request sentence. So the hadith became mutawatir (mass-transmitted) between the two groups, and they agreed on its authenticity, but with a distinction between parts of it. Even though it is preserved by others among the scholars of hadith and others. And the Prophet (peace and blessings be upon him) mentioned it initially in his reports about the creation of Adam within a long hadith when he mentioned: Many of the possible matters disappeared. But when the Jahmiyyah spread in the third century, a group made the pronoun in it refer to other than Allah the Exalted, until that was attributed to a group of scholars known for knowledge and the Sunnah in most of their matters: such as Abu Thawr, Ibn Khuzaymah, Abu al-Shaykh al-Isfahani, and others. And for that reason, the imams of religion and others among the scholars of the Sunnah rejected it from them. The Shaykh Abu al-Hasan Muhammad ibn 'Abd al-Malik al-Kirjawi al-Shafi'i said in the book *Al-Fusul fi al-Usul* (Chapters on the Principles): "As for the ta'wil (interpretation) of one who is not followed by the imams in it, it is not acceptable, even if that ta'wil comes from a known, not unknown imam, like what is attributed to Abu Bakr Muhammad".
The Shaykh : This is not called ta'wil.
The student: We are reading from kalam now. This is the speech of Abu al-Hasan Muhammad ibn 'Abd al-Malik al-Kirjawi.
The Shaykh : But stay with me: It is the speech of Abu al-Hasan rejecting those who said: "on His image," meaning: Adam. He said this is ta'wil. If he means by ta'wil taking the word away from its apparent meaning, then it is not ta'wil.
The student: I think ta'wil is the other one, O Shaykh.
The Shaykh : And what is it?
The student: If ta'wil enters, it enters into the fact that it returns to Allah, because here we intend the image, so it becomes likening Allah here. And if they say it is not likening, we say: This is metaphor.
The Shaykh : How is the image? Ibn Taymiyyah quotes from Abu al-Hasan that he refuted Abu Thawr and Ibn Khuzaymah, and I do not know who the third is! Abu al-Shaykh al-Isfahani. These people interpreted the hadith contrary to the weak narration, so Abu al-Hasan rejected it from them, and he is more deserving of being rejected.
The student: Meaning he mentioned that this is ta'wil, and the correct ta'wil is that it is on the image of the Most Merciful?
The Shaykh : No.
The student: Meaning if we say: ta'wil, the ta'wil is in those who said that the pronoun returns to the Most Merciful and the intended meaning is not the image, so that it does not allow except two meanings: likening or metaphor!?
The Shaykh :Sahih Muslim 2612e There was disagreement about the referent of the pronoun, so it was said: The intended meaning is the Most Merciful, and it was said: The intended meaning is Adam. Whether this or that is said, this is interpretation (tafsir) and not ta'wil in the sense of taking the word away from its apparent meaning. Clear?!
So the Shaykh al-Islam quotes from Abu al-Hasan that he refuted Ibn Khuzaymah, Abu Thawr, and Abu al-Shaykh al-Isfahani that they interpreted the hadith with ta'wil in the way of the Khalaf (later generations) who interpret the attributes. They said: Allah created Adam on the image of Adam. He called this a rejected ta'wil, rejecting it from them. Read the rest of the speech!
The reader: "Not unknown, like what is attributed to Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah in his interpretation of the hadith:Sahih al-Bukhari 6227, for he interprets it with that ta'wil, and no one before him among the imams of hadith followed him in it, as we narrated from Ahmad (may Allah have mercy on him), and no one after him followed him either, until I saw in the book *Al-Fuqaha* (The Jurists) by al-Abadi the jurist that he mentioned the jurists and mentioned from each one an issue he was unique in. He mentioned the Imam Ibn Khuzaymah and that he was unique in interpreting this hadith: Sahih al-Bukhari 6227 Although I heard several of the shaykhs narrate that that ta'wil is forged and attached to Ibn Khuzaymah, and a liar fabricated it against him. So this and the like of it from ta'wil, we do not accept it and do not pay attention to it.
I said: The Hafiz Abu Musa al-Madini mentioned in what he compiled of the virtues of Isma'il ibn Muhammad al-Taymi: I heard him say: Muhammad ibn Ishaq ibn Khuzaymah erred in the hadith of the image, and that is not a fault to be criticized for, rather, one should not take this from him, that is all. Abu Musa said: He indicated by that that few are the imams who do not have a slip. If that imam is left because of his slip, many of the imams are left. If that is known, it is said: Either the return of the pronoun to other than Allah the Exalted is false from several aspects:
The first is what is in the two Sahihs initially:Sahih Muslim 2612e " He excuses it by saying it is initial and in other hadiths!
The Shaykh : Is this not ta'wil?
The reader: This is the ta'wil, "And in other hadiths that Allah created Adam on His image, and no one was mentioned before it to which the pronoun returns".
The Shaykh : He says in the context when the struck person was struck on his face, so this is the evidence.
The reader: "And what some mentioned that the Prophet (peace and blessings be upon him) saw a man striking a man and saying:Al-Adab Al-Mufrad 173 Meaning: The image of this struck person. So this is something that has no basis and is not known in any of the books of hadith.
The second is that the other hadith, its wording is:Mishkat al-Masabih 3525 ".
The Shaykh : This is the meaning of the first. This second established one is the meaning of the first hadith.
The reader: He completes here saying: "And in this, no one is mentioned to which the pronoun returns".
The Shaykh : How is there no one?
The student: This is the speech of the commentator.
The Shaykh : So reflect on it, look at the speech, is it sound or not!?
The student: On the muqatal (one who fights).
The Shaykh : It would have been.
The reader: He began to mention the third aspect and says: "The wording that Ibn Khuzaymah mentioned and interpreted, which is his saying:, does not contain the mention of anyone to which the pronoun can return. And his saying in the interpretation, he intended (peace and blessings be upon him) that Allah created Adam on the image of this struck person whom the striker was ordered to avoid striking on the face, and whose face was disfigured. So the Prophet (peace and blessings be upon him) forbade saying: And a face resembling your face. It is said to him: No struck person was mentioned before in what you narrated from the Prophet (peace and blessings be upon him)".
The Shaykh : This is a confusing and boring repetition.
Allah created Adam in His picture, sixty cubits (about 30 meters) in height. When He created him, He said (to him), "Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring." Adam (went and) said, 'As-Salamu alaikum (Peace be upon you).' They replied, 'AsSalamu-'Alaika wa Rahmatullah (Peace and Allah's Mercy be on you) So they increased 'Wa Rahmatullah' The Prophet (ﷺ) added 'So whoever will enter Paradise, will be of the shape and picture of Adam
خلق الله آدم على صورته طوله ستون ذراعًا ، ثم قال له : اذهب فسلم على أولئك الملائكة فاستمع ما يجيبونك به فإنها تحيتك وتحية ذريتك فقال : السلام عليكم ، فقالوا : السلام عليك ورحمة الله فزادوه : ورحمة الله ، وكل من يدخل الجنة على صورة آدمThen he continues the explanation and says: "He mentioned some of the preceding narrations of the hadith, then he said: 'There was no disagreement among the Salaf of the generations' !
The Shaykh : Who is the one who said this?
The reader: Al-Ghannaym.
The Shaykh : That is not reasonable. The author says it like this: 'Then he said'?!
The reader: Complete the context for you, where did you stop?
The Shaykh : Huh?
The reader: Complete the context of the explanation?
The Shaykh : No, let’s go back to the pronoun, where does it go? Who is the one who 'then said'? It could be the author of Fath, perhaps?
The reader: Perhaps you should summarize, then he mentioned some of the narrations.
The student: It is al-Ghannaym’s explanation, so let’s proceed from the beginning of the explanation, it will become clear. And who is meant by 'he said' is probably al-Ghannaym or Ibn Hajar.
The Shaykh : That is not reasonable. Al-Ghannaym says: 'Then he said,' who is this speaker?!
The reader: Let’s go back to the beginning and see who the speaker is now.
The Shaykh : Look.
The reader: "He said in the narration of Ja'far ibn Muhammad ibn Rafi':
in His form
على صورتهNarrated Abu Huraira: The Prophet (ﷺ) said, "If somebody fights (or beats somebody) then he should avoid the face."
إذا قاتل أحدكم فليجتنب الوجهThe Shaykh : Look, where is Ibn Hajar mentioned, my brother?!
The reader: Okay: "And he mentioned some of the preceding narrations of the hadith, then he said: 'There was no disagreement among the Salaf of the three generations'.
The Shaykh : Who is the one who says: 'There was no disagreement among the Salaf,' al-Bukhari?!
The reader: Al-Bukhari or Ibn Hajar.
The Shaykh : That is not reasonable, al-Bukhari does not speak in this way!
The reader: We went back to the beginning of the text, after we finished with the text.
The student: Before the text, before the text!
Another student: Before the text?
The Shaykh : You need to look at the research, my brother.
The reader: "So in the two Sahihs from Hammam ibn Munabbih from Abu Hurayrah from the Prophet (peace and blessings be upon him)" then he mentioned the hadith, then after the hadith ended he said: "In the narration of Ja'far ibn Muhammad ibn Rafi':
in His form
على صورتهThe Shaykh : Give me your book. The Shaykh of Islam (may Allah have mercy on him) refuted these interpretations convincingly, with knowledge and fairness, and due to the seriousness of this issue and the status of the Shaykh of Islam, I am content to quote his words, which are sufficient and comprehensive:
He said (may Allah have mercy on him, after quoting the preceding words from al-Razi): "It is said: This hadith is narrated in the two Sahihs from various angles. So in the two Sahihs, such and such. He said in the narration of Ja'far ibn Muhammad ibn Rafi':
in His form
على صورتهNarrated Abu Huraira: The Prophet (ﷺ) said, "If somebody fights (or beats somebody) then he should avoid the face."
إذا قاتل أحدكم فليجتنب الوجهIbn Taymiyyah, bring it so we can see what he said!
The reader: Then he said: "There was no disagreement among the Salaf of the three generations that the pronoun in this hadith refers to Allah the Exalted, for it is widely transmitted from multiple paths from a number of the Companions, and the context of all the hadiths indicates that. It is also mentioned in the books of the People of the Book, such as the Torah and others. And whatever is of the knowledge inherited from our Prophet Muhammad (peace and blessings be upon him), we may cite in support of it what is with the People of the Book, as Allah the Exalted said:
Say, [O Muhammad], "Sufficient is Allah as Witness between me and you, and [the witness of] whoever has knowledge of the Scripture."
قل كفى بالله شهيدا بيني وبينكم ومن عنده علم الكتابThe Shaykh : Yes, now how did the author prove Ibn Taymiyyah’s claim, or how did Ibn Taymiyyah himself prove it?
The student: He spoke about it on page forty-four in this issue, I remember this!
The Shaykh : Do you know what I mean?
Read Ibn Taymiyyah’s words, what did Ibn Taymiyyah say: 'There was no disagreement among the Salaf'!?
The reader: Yes, he says: "There was no disagreement among the Salaf of the three generations that the pronoun in this hadith refers to Allah"!
The Shaykh : Yes, continue.
The reader: "For it is widely transmitted from multiple paths from a number of the Companions".
The Shaykh : Yes, where are these paths? Now, where are these paths?!
The reader: The paths, later he completes here and says: "But there were scholars in the third century who disliked its narration"!
The Shaykh : Paths, my brother, where are the paths of the hadith?
The student: He says here on page forty-four, I remember one of the paths, he says.
The Shaykh : Okay, what does he say?
The reader: "And al-Qurtubi said: Some of them returned the pronoun to Allah, relying on what was reported in some of its paths that Allah created Adam in the image of the Most Merciful. He said: It is as if the one who narrated it presented it by meaning".
The Shaykh : Listen, listen, do not rush, I am just asking you where are these paths?
This is a path, and this is a path, and this is a path, Habib ibn Abi Thabit’s is broken because he is a tadlis narrator, this is a path with a defect, where are the paths that Ibn Taymiyyah referred to?
The student: I do not know about them, he did not mention them.
The Shaykh : And therefore, it is not befitting for us to take the words of the scholars like this at face value and say: This hadith came from paths that confirm that the pronoun refers to Allah (Blessed and Exalted is He). There are those before, as you pointed out from al-Qurtubi, who brought a narration:
in the image of the Most Merciful
على صورة الرحمنThe student: This is what he says!
The Shaykh : Answer, answer, may Allah guide you, is this a path or paths?
The student: A path.
The Shaykh : Okay, where are the paths?
The student: This is from the author, read the author’s words for you now!
The Shaykh : I know, did the Shaykh of Islam mention the paths?
The student: He did not mention them.
The Shaykh : Okay, did the author comment on this and clarify the paths?
The student: No, he only mentioned other words.
The Shaykh : Yes, this is the problem. So when the ordinary person reads this, he will say: The hadith is valid because the Shaykh of Islam says: It has paths. And there is no path mentioned except the one with the wording:
in the image of the Most Merciful
على صورة الرحمنAllah created Adam in His picture, sixty cubits (about 30 meters) in height.
خلق الله آدم على صورته طوله ستون ذراعاًSo you read the hadith to us in its entirety, what did the Shaykh of Islam say about this hadith and with this wording that contradicts the wording:
in the image of the Most Merciful
على صورة الرحمنThe student: He said in the narration!
The Shaykh : What do you have after this?
The student: After?
The Shaykh : Yes, when he said!
The reader: Complete it, here al-Ghannaym excuses the lack of mentioning the words in their context, he says: "But there were scholars in the third century who disliked its narration and narrated some of it, as they dislike narrating some hadiths for those they fear"!
The Shaykh : Which wording, my brother?
The student: He says this hadith!
The Shaykh : Which one?
The student: The one we mentioned, the Most Merciful.
The Shaykh : I ask you, when he said: 'The Salaf did not differ,' and brought the hadith of Abu Hurayrah following al-Bukhari!
The student: Yes.
The Shaykh : What did Ibn Taymiyyah or the author write about al-Bukhari’s wording?
The reader: He did not mention anything, he only referred to *Fath al-Bari*. He mentioned this word of Ibn Taymiyyah that there was no disagreement among the Salaf, then he mentioned an excuse that these matters are not mentioned among people, because he says: "And in al-Bukhari from Ali ibn Abi Talib that he said:" Narrate to people what they know and leave what they reject, do you like that Allah and His Messenger be lied about? "", meaning an excuse for not spreading this matter.
The Shaykh : Open to the page that has al-Bukhari’s wording, after, after, I think it is not this!
The reader: The one that has:
Allah created Adam in His picture, sixty cubits (about 30 meters) in height.
خلق الله آدم على صورته طوله ستون ذراعاًThis is it.
The Shaykh : Okay, you finished this research and did not address this wording?!
The student: He did not address the wording.
The Shaykh : And why, even though this contradicts that wording, and this is authentic and that is weak, and show us, look!
It must mean he does not speak about it, at least he interprets it with a far-fetched interpretation.
The student: It is necessary to research before judging, yes.
The reader: He says here: "And most of the people of usul al-fiqh (principles of jurisprudence) and kalam (theology) only look at the second sentence, which is his saying:
Allah created Adam in His picture
خلق الله آدم على صورتهOn his face.
على وجههThe Shaykh : This is not called ta'wil.
The student: We are reading from kalam now. This is the speech of Abu al-Hasan Muhammad ibn 'Abd al-Malik al-Kirjawi.
The Shaykh : But stay with me: It is the speech of Abu al-Hasan rejecting those who said: "on His image," meaning: Adam. He said this is ta'wil. If he means by ta'wil taking the word away from its apparent meaning, then it is not ta'wil.
The student: I think ta'wil is the other one, O Shaykh.
The Shaykh : And what is it?
The student: If ta'wil enters, it enters into the fact that it returns to Allah, because here we intend the image, so it becomes likening Allah here. And if they say it is not likening, we say: This is metaphor.
The Shaykh : How is the image? Ibn Taymiyyah quotes from Abu al-Hasan that he refuted Abu Thawr and Ibn Khuzaymah, and I do not know who the third is! Abu al-Shaykh al-Isfahani. These people interpreted the hadith contrary to the weak narration, so Abu al-Hasan rejected it from them, and he is more deserving of being rejected.
The student: Meaning he mentioned that this is ta'wil, and the correct ta'wil is that it is on the image of the Most Merciful?
The Shaykh : No.
The student: Meaning if we say: ta'wil, the ta'wil is in those who said that the pronoun returns to the Most Merciful and the intended meaning is not the image, so that it does not allow except two meanings: likening or metaphor!?
The Shaykh :
for Allah created Adam in His own image
إن الله خلق آدم على صورتهSo the Shaykh al-Islam quotes from Abu al-Hasan that he refuted Ibn Khuzaymah, Abu Thawr, and Abu al-Shaykh al-Isfahani that they interpreted the hadith with ta'wil in the way of the Khalaf (later generations) who interpret the attributes. They said: Allah created Adam on the image of Adam. He called this a rejected ta'wil, rejecting it from them. Read the rest of the speech!
The reader: "Not unknown, like what is attributed to Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah in his interpretation of the hadith:
Allah created Adam in His picture
خلق الله آدم على صورتهAllah created Adam in His picture
خلق الله آدم على صورتهI said: The Hafiz Abu Musa al-Madini mentioned in what he compiled of the virtues of Isma'il ibn Muhammad al-Taymi: I heard him say: Muhammad ibn Ishaq ibn Khuzaymah erred in the hadith of the image, and that is not a fault to be criticized for, rather, one should not take this from him, that is all. Abu Musa said: He indicated by that that few are the imams who do not have a slip. If that imam is left because of his slip, many of the imams are left. If that is known, it is said: Either the return of the pronoun to other than Allah the Exalted is false from several aspects:
The first is what is in the two Sahihs initially:
for Allah created Adam in His own image
أن الله خلق آدم على صورته طوله ستون ذراعاًThe Shaykh : Is this not ta'wil?
The reader: This is the ta'wil, "And in other hadiths that Allah created Adam on His image, and no one was mentioned before it to which the pronoun returns".
The Shaykh : He says in the context when the struck person was struck on his face, so this is the evidence.
The reader: "And what some mentioned that the Prophet (peace and blessings be upon him) saw a man striking a man and saying:
May Allah make your face ugly and any face like your face.' Allah Almighty created Adam, may Allah bless him and grant him peace, in the form that He ordained.
قبّح الله وجهك ووجه من أشبه وجهك ، فقال : خلق الله آدم على صورتهThe second is that the other hadith, its wording is:
When any of you fights he must avoid the face, for God created Adam in His own image.
إذا قاتل أحدكم فليجتنب الوجه فإن الله خلق آدم على صورتهThe Shaykh : This is the meaning of the first. This second established one is the meaning of the first hadith.
The reader: He completes here saying: "And in this, no one is mentioned to which the pronoun returns".
The Shaykh :
If any one of you fights
إذا قاتل أحدكمThe student: This is the speech of the commentator.
The Shaykh : So reflect on it, look at the speech, is it sound or not!?
The student: On the muqatal (one who fights).
The Shaykh : It would have been.
The reader: He began to mention the third aspect and says: "The wording that Ibn Khuzaymah mentioned and interpreted, which is his saying:
Let none of you say, "May Allah disfigure your face and a face that resembles your face," for Allah created Adam in His image.
لا يقولن أحدكم قبح الله وجهك ووجهاً أشبه وجهك فإن الله خلق آدم على صورتهThe Shaykh : This is a confusing and boring repetition.