وَإِذۡ قُلۡنَا لِلۡمَلَـٰۤىِٕكَةِ ٱسۡجُدُوا۟ لِـَٔادَمَ فَسَجَدُوۤا۟ إِلَّاۤ إِبۡلِیسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِینَ
قالَ اللَّهُ تَعالى ﴿وإذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُوا﴾، رَوى شُعْبَةُ عَنْ قَتادَةَ: " أنَّ الطّاعَةَ كانَتْ لِلَّهِ تَعالى في السُّجُودِ لِآدَمَ، أكْرَمَهُ اللَّهُ بِذَلِكَ “، ورَوى مَعْمَرٌ عَنْ قَتادَةَ في قَوْلِهِ ﴿وخَرُّوا لَهُ سُجَّدًا﴾ [يوسف: ١٠٠] قالَ: " كانَتْ تَحِيَّتُهُمُ السُّجُودَ " ولَيْسَ يَمْتَنِعُ أنْ يَكُونَ ذَلِكَ السُّجُودُ عِبادَةً لِلَّهِ تَعالى وتَكْرِمَةً وتَحِيَّةً لِآدَمَ عَلَيْهِ السَّلامُ وكَذَلِكَ سُجُودُ إخْوَةِ يُوسُفَ عَلَيْهِمُ السَّلامُ وأهْلِهِ لَهُ، وذَلِكَ لِأنَّ العِبادَةَ لا تَجُوزُ لِغَيْرِ اللَّهِ تَعالى، والتَّحِيَّةُ والتَّكْرِمَةِ جائِزانِ لِمَن يَسْتَحِقُّ ضَرْبًا مِنَ التَّعْظِيمِ ومِنَ النّاسِ مَن يَقُولُ: إنَّ السُّجُودَ كانَ لِلَّهِ، وآدَمُ كانَ بِمَنزِلَةِ القِبْلَةِ لَهم ولَيْسَ هَذا بِشَيْءٍ؛ لِأنَّهُ يُوجِبُ أنْ لا يَكُونَ لِآدَمَ في ذَلِكَ حَظٌّ مِنَ التَّفْضِيلِ والتَّكْرِمَةِ.
Allah the Exalted said, {And when We said to the angels, “Prostrate to Adam,” so they prostrated}. Shu’bah narrated from Qatadah: “That the obedience was to Allah the Exalted in the prostration to Adam; Allah honored him with that.” And Ma’mar narrated from Qatadah concerning His statement, {And they fell down before him in prostration} [Yusuf: 100], he said: “Their greeting was prostration.” And it is not precluded that that prostration was an act of worship to Allah the Exalted and an honoring and a greeting for Adam, peace be upon him, and likewise the prostration of the brothers of Yusuf, peace be upon them, and his family to him. And that is because worship is not permissible for other than Allah the Exalted, while greeting and honoring are permissible for one who deserves a type of veneration. And among the people are those who say: “The prostration was to Allah, and Adam was in the position of a Qiblah for them.” And this is nothing, because it necessitates that Adam would have no share of preference and honoring in that.
وظاهِرُ ذَلِكَ يَقْتَضِي أنْ يَكُونَ آدَمُ مُفَضَّلًا مُكَرَّمًا؛ فَذَلِكَ كَظاهِرِ الحَمْدِ إذا وقَعَ لِمَن يَسْتَحِقُّ ذَلِكَ يُحْمَلُ عَلى الحَقِيقَةِ ولا يُحْمَلُ عَلى ما يُطْلَقُ مِن ذَلِكَ مَجازًا، كَما يُقالُ: أخْلاقُ فُلانٍ مَحْمُودَةٌ ومَذْمُومَةٌ؛ لِأنَّ حُكْمَ اللَّفْظِ أنْ يَكُونَ مَحْمُولًا عَلى بابِهِ وحَقِيقَتِهِ، ويَدُلُّ عَلى أنَظ الأمْرَ بِالسُّجُودِ قَدْ كانَ أرادَ بِهِ تَكْرِمَةَ آدَمَ عَلَيْهِ السَّلامُ وتَفْضِيلَهُ عَلى قَوْلِ إبْلِيسَ فِيما حَكى اللَّهُ عَنْهُ: ﴿أأسْجُدُ لِمَن خَلَقْتَ طِينًا﴾ [الإسراء: ٦١] ﴿قالَ أرَأيْتَكَ هَذا الَّذِي كَرَّمْتَ عَلَيَّ﴾ [الإسراء: ٦٢] فَأخْبَرَ إبْلِيسُ أنَّ امْتِناعَهُ كانَ مِنَ السُّجُودِ لِأجْلِ ما كانَ مِن تَفْضِيلِ اللَّهِ وتَكْرِمَتِهِ بِأمْرِهِ إيّاهُ بِالسُّجُودِ لَهُ، ولَوْ كانَ الأمْرُ بِالسُّجُودِ لَهُ عَلى أنَّهُ نُصِبَ قِبْلَةً لِلسّاجِدِينَ مِن غَيْرِ تَكْرِمَةٍ لَهُ ولا فَضِيلَةٍ لَما كانَ لِآدَمَ في ذَلِكَ حَظٌّ ولا فَضِيلَةٌ تُحْسَدُ، كالكَعْبَةِ المَنصُوبَةِ لِلْقِبْلَةِ وقَدْ كانَ السُّجُودُ جائِزًا في شَرِيعَةِ آدَمَ عَلَيْهِ السَّلامُ لِلْمَخْلُوقِينَ، ويُشْبِهُ أنْ يَكُونَ قَدْ كانَ باقِيًا إلى زَمانِ يُوسُفَ عَلَيْهِ السَّلامُ فَكانَ فِيما بَيْنَهم لِمَن يَسْتَحِقُّ ضَرْبًا مِنَ التَّعْظِيمِ ويُرادُ إكْرامُهُ وتَبْجِيلُهُ بِمَنزِلَةِ المُصافَحَةِ والمُعانَقَةِ فِيما بَيْنَنا وبِمَنزِلَةِ تَقْبِيلِ اليَدِ.
And the apparent meaning of that necessitates that Adam was preferred and honored; so that is like the apparent meaning of praise when it occurs for one who deserves it; it is taken upon its literal meaning and not taken upon what is used of it metaphorically, as is said: “So-and-so’s character is praiseworthy or blameworthy,” because the ruling of a word is that it is to be taken according to its category and its literal meaning. And what indicates that the command to prostrate was intended to be an honoring of Adam, peace be upon him, and a preferring of him is the statement of Iblis in what Allah narrated from him: {“Shall I prostrate to one You created from clay?”} [Al-Isra: 61] {[He said], “Do You see this one whom You have honored above me?”} [Al-Isra: 62]. So Iblis informed that his refusal was from prostrating on account of what was from Allah’s preferring and honoring [of Adam] by His command to him to prostrate to him. And if the command to prostrate to him was on the basis that he was set up as a Qiblah for the prostrators, without any honoring for him nor any virtue, Adam would not have had in that any share nor any virtue to be envied, like the Ka’bah which is set up as the Qiblah. And prostration was permissible in the law of Adam, peace be upon him, to created beings, and it seems that it remained until the time of Yusuf, peace be upon him, so it was among them for one who deserves a type of veneration and whose honoring and reverence is intended, in the position of shaking hands and embracing among us, and in the position of kissing the hand.
وقَدْ رُوِيَ عَنِ النَّبِيِّ عَلَيْهِ السَّلامُ في إباحَةِ تَقْبِيلِ اليَدِ أخْبارٌ، وقَدْ رُوِيَ الكَراهَةُ؛ إلّا أنَّ السُّجُودَ لِغَيْرِ اللَّهِ تَعالى عَلى وجْهِ التَّكْرِمَةِ والتَّحِيَّةِ مَنسُوخٌ بِما رَوَتْ عائِشَةُ وجابِرُ بْنُ عَبْدِ اللَّهِ وأنَسٌ، أنَّ النَّبِيَّ عَلَيْهِ السَّلامُ قالَ: «ما يَنْبَغِي لِبَشَرٍ أنْ يَسْجُدَ لِبَشَرٍ، ولَوْ صَلُحَ لِبَشَرٍ أنْ يَسْجُدَ لِبَشَرٍ لَأمَرْتُ المَرْأةَ أنْ تَسْجُدَ لِزَوْجِها مِن عِظَمِ حَقِّهِ عَلَيْها» لَفْظُ حَدِيثِ أنَسِ بْنِ مالِكٍ.
And reports have been narrated from the Prophet, peace be upon him, concerning the permissibility of kissing the hand, and dislike has also been narrated; except that prostration to other than Allah the Exalted by way of honoring and greeting is abrogated by what was narrated by ‘Aishah, Jabir ibn ‘Abdillah, and Anas, that the Prophet, peace be upon him, said: “It is not befitting for a human to prostrate to a human, and if it were correct for a human to prostrate to a human, I would have commanded the wife to prostrate to her husband due to the greatness of his right over her.” This is the wording of the hadith of Anas ibn Malik.