It is said: As for the enmity of Iblīs toward Adam and his offspring, it was his envy of him and his arrogance in refusing obedience to Allah in prostrating to him, when he said to his Lord: {I am better than he; You created me from fire and created him from clay} [Sūrat Ṣād: 76]. As for the enmity of Adam and his offspring toward Iblīs, it is the enmity of the believers toward him due to his disbelief in Allah and his disobedience to his Lord in his arrogance toward Him and his opposition to His command. That on the part of Adam and the believers among his offspring is faith in Allah, whereas the enmity of Iblīs toward Adam is disbelief in Allah.
As for the enmity between Adam and his offspring and the serpent, we have already mentioned what was narrated regarding that from Ibn ʿAbbās and Wahb ibn Munabbih, and that is the enmity between us and them, as it was narrated from the Messenger of Allah, Peace and blessings of God be upon him, that he said: "We have not made peace with them since we waged war against them, so whoever leaves them out of fear of their revenge is not of us."
763 - Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam narrated to me, saying: Ḥajjāj ibn Rishdīn narrated to me, saying: Ḥaywa ibn Shurayḥ narrated to us, from Ibn ʿAjlān, from his father, from Abū Hurayra, from the Messenger of Allah, Peace and blessings of God be upon him, that he said: "We have not made peace with them since we waged war against them; so whoever leaves any of them out of fear, he is not of us." (1)
Notes
- (1) Hadith: 763 – Its chain of transmission is good. The hadith is narrated through other authentic chains of transmission, as we shall mention, God willing. Ḥajjāj: He is Ibn Rushdayn ibn Saʿd al-Miṣrī. Ibn Abī Ḥātim provided his biography in al-Jarḥ wa-l-Taʿdīl (1/2/160), mentioning that he narrates from Ḥaywa ibn Shurayḥ, and that Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam narrates from him. He mentioned that he asked Abū Zurʿa about him, who said: "I have no knowledge of him; I did not write down anything from anyone on his authority." The Ḥāfiẓ provided his biography in Lisān al-Mīzān, noting that Ibn ʿAdī declared him weak, that he died in the year 211, and that Ibn Yūnus mentioned no disparagement regarding him, saying: "al-Khalīlī said: He is better than his father, and Maslama ibn Qāsim said: There is no harm in him," and that Ibn Ḥibbān mentioned him in al-Thiqāt. This is sufficient for declaring him reliable, especially since Ibn Yūnus is most knowledgeable about the history of the Egyptians.
And his father's name is "Rushdayn", with a kasra on the rāʾ and dāl, with an unpointed, silent shīn between them, followed by a yāʾ and a nūn. It appeared in the printed edition as "Rushd", which is an error.
The hadith was narrated by Aḥmad in al-Musnad: 9586, from Yaḥyā — who is al-Qaṭṭān — and 10752, from Ṣafwān — who is Ibn ʿĪsā al-Zuhrī — both from Ibn ʿAjlān, with it (2: 432, 520 of al-Ḥalabī edition). He also narrated it before that in abridged form: 7360 (2: 247) from Sufyān ibn ʿUyayna. Abū Dāwūd narrated it: 5248 (4: 534 ʿAwn al-Maʿbūd), via Sufyān, in full. These are authentic chains of transmission.
Its meaning was also reported from the hadith of Ibn ʿAbbās, in al-Musnad as well: 2037, 3254. And close to its meaning from the hadith of Ibn Masʿūd, in al-Musnad as well: 3984.
This translation was produced with AI assistance and is part of an ongoing human-review process. Found a mistake? Use the feedback option in the reader menu.
