Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/12)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

other indications that show he is the best of them, but these are examples.

Muhammad, and upon his family …

His statement, “Muhammad”: this is an appositive, because “the best of the chosen ones” does not make clear who is intended. Once it is said, “Muhammad,” it becomes an appositive clarifying who this best one is.

He is Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim, the Qurashi, as he said of himself: “Indeed, Allah chose Kinanah from among the descendants of Ishmael; He chose Quraysh from Kinanah; He chose Banu Hashim from Quraysh; and He chose me from Banu Hashim. Thus, I am the best of the best.” (1)

His statement, “and upon his family”: when the term “family” is mentioned on its own, it refers to all those who follow his religion. Foremost among them are his relatives who follow his religion, for they are his family in two respects: through following him and through kinship. However, when it is mentioned together with something else, its intended meaning is determined by the context. Here, the family, the Companions, and those who worship are mentioned; so we explain it as referring to the believers among his relatives, such as

(1) Narrated by Muslim, Kitab al-Fada'il, chapter: “The Virtue of the Prophet’s Lineage,” no. 2276, up to the words, “and He chose me from Banu Hashim,” on the authority of Wathilah ibn al-Asqa'. As for the words, “I am the best of the best,” they were narrated by al-Tabarani in al-Mu'jam al-Kabir (12, no. 13650) and al-Mu'jam al-Awsat, no. 6182, on the authority of Ibn Umar. Al-Haythami said: “Its chain includes Hammad ibn Waqid, who is weak, though his reports may be considered for corroboration.” Majma al-Zawa'id (8:215). Ibn Hajar said: “This is a hasan hadith ... Hammad ibn Waqid was not alone in narrating it; Abdullah ibn Bakr al-Sahmi also narrated it with him, and he is among the narrators of the two Sahihs. As for their shaykh, Muhammad ibn Dhakwan, scholars differed concerning him; thus, his hadith is hasan overall.” Al-Amali al-Mutlaqa by Ibn Hajar, p. 68.

أخرى تدلُّ على أنَّه أفضلُهم لكن هذه أمثلة. محمَّدٍ، وعلى آلِهِ، ................... قوله: «محمد»، عطفُ بيان؛ لأن أفضل المُصطَفَيْن لا يُعرف من هو، فإِذا قيل: «محمَّد» صار عطف بيان بَيَّنَ مَنْ هذا الأفضل. وهو: محمد بن عبد الله بن عبد المطَّلب بن هاشم القُرشي؛ كما قال عن نفسه: «إن الله اصطفى من بني إسماعيل كِنانة، واصطفى من كِنانة قريشاً، واصطفى من قريشٍ بني هاشم، واصطفاني من بني هاشم، فأنا خِيارٌ من خِيارٍ» (١). قوله: «وعلى آله»، إذا ذُكِر «الآل» وحده فالمرادُ جميعُ أتباعه على دينه، ويدخلُ بالأولويَّة مَنْ على دينه من قرابته؛ لأنهم آلٌ من وجهين: من جهة الاتِّباع، ومن جهة القَرابة، وأما إِذا ذُكِرَ معه غيرُه فإِنَّه يكون المرادُ بحسب السِّياق، وهنا ذُكِرَ الآلُ والأصحابُ ومن تعبَّد، فنفسِّرُها بأنهم المؤمنون من قرابته؛ مثل

(١) رواه مسلم، كتاب الفضائل: باب فضل نسب النبي ﷺ رقم (٢٢٧٦) إِلى قوله: «واصطفاني من بني هاشم»، من حديث واثلة بن الأسقع. وأما قوله: «فأنا خيار من خيار»، فرواه الطبراني في «الكبير» (١٢/رقم ١٣٦٥٠)، وفي «الأوسط» رقم (٦١٨٢) عن ابن عمر. قال الهيثمي: «فيه حمَّاد بن واقد وهو ضعيف يُعتبر به». «المجمع» (٨/ ٢١٥). قال ابن حجر: «هذا حديث حسن … وحماد بن واقد لم ينفرد به، فقد رواه معه عبد الله بن بكر السهمي، وهو من رجال الصحيحين. وأما شيخهما محمد بن ذكوان فمختلف فيه، فحديثه حسن في الجُملة». «الأمالي المطلقة» لابن حجر ص (٦٨).