Sharh Muqaddimat al-Tafsir li-Ibn Taymiyyah - Ibn al-'Uthaymin - (92)

Sharh Muqaddimat al-Tafsir li-Ibn TaymiyyahIbn al-'Uthaymin

does not entitle him to circulate fabricated material. That ruling concerns outright fabrications; reports that are merely weak are a lesser matter. In short, fabricated ḥadiths must never be cited.

Among such fabrications are: the numerous explicit ḥadiths that prescribe reciting the basmalah aloud (1); and the lengthy report about ʿAlī giving away his ring while in prayer, which is fabricated by the unanimous verdict of the scholars (2).

Explanation
The author—may Allah have mercy on him—has spoken about this lengthy ḥadith of ʿAlī. It has been transmitted through several chains that al-Ṭabarī and others recorded when commenting on the verse: “Your only ally is Allah, His Messenger, and those who believe, who establish the prayer and give the zakāh while bowing down” (al-Māʾidah 5:55). The gist of the story is that ʿAlī—may Allah be pleased with him—was approached by a beggar while he was in the posture of bowing, so he handed the man his ring, whereupon the verse was revealed. Ibn Kathīr remarked about these reports, “Not a single one of them is sound in any respect, because their chains are weak and their transmitters unknown.” The late Shaykh Aḥmad Shākir, commenting on the narrations cited by al-Ṭabarī, wrote: “None of these reports can serve as proof in matters of religion.” Shaykh al-Islām, may Allah have mercy on him, likewise deemed the story fabricated, and a fabrication is a report falsely attributed to the Messenger of Allah ﷺ.

(1) Such as the hadith of Ibn Abbas, may Allah be pleased with him, who said: “The Prophet, peace and blessings be upon him, would begin his prayer with Bismillah al-Rahman al-Rahim (In the Name of Allah, the Most Merciful, the Especially Merciful).” It was recorded by al-Tirmidhi, Book of Prayer, chapter: “Those Who Held That Bismillah al-Rahman al-Rahim Should Be Recited Aloud” (245), and by al-Hakim (1/326), who authenticated it. Also, the hadith of Abu Hurayrah: when he recited Bismillah al-Rahman al-Rahim aloud, he said, “My prayer most closely resembles that of the Messenger of Allah, peace and blessings be upon him.” It was recorded by Ibn Hibban in his Sahih (5/104), Ibn Khuzaymah in his Sahih (1/251), al-Hakim in al-Mustadrak (1/357), who said, “This hadith is authentic according to the criteria of the two shaykhs, though they did not record it,” and al-Bayhaqi in al-Sunan al-Kubra (2/46), who authenticated it. (2) Recorded by al-Tabari in his Tafsir (4/628–629).

لا ينبغي أن يأتي بالموضوعات، هذا في الموضوع، أما الضعيف فأهون. إذاً فالموضوع لا ينبغي أن يأتي به. * * * منها الأحاديث الكثيرة الصريحة في الجهر بالبسملة (١) وحديث على الطويل في تصدقه بخاتمه في الصلاة فإنه موضوع باتفاق أهل العلم (٢) . الشرح تكلم المؤلف- ﵀ على حديث على الطويل، وهذا الحديث روي من عدة طرق أخرجها الطبري وغيره في تفسير قوله تعالي: (إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ) (المائدة: ٥٥) ، وفحواها أن علياً ﵁ مر به سائل في حال ركوعه فأعطاه خاتمه فنزلت الآية. قال ابن كثير في هذه الروايات: وليس يصح شيء منها بالكلية لضعف أسانيدها وجهالة رجالها، وعلق المرحوم الشيخ أحمد شاكر على هذه الآثار التي أخرجها الطبري بقوله: ((وهذه الآثار جميعاً لا تقوم بها حجة في الدين)) . وشيخ الإسلام ﵀ يرى أنه موضوع، والموضوع هو المكذوب على الرسول ﷺ.

(١) كحديث ابن عباس ﵁ قال: كان النبي صلي الله عليه وسلم يفتتح صلاته بـ ((بسم الله الرحمن الرحيم)) أخرجه الترمذي، كتاب الصلاة باب من رأى الجهر بـ ((بسم الله الرحمن الرحيم)) (٢٤٥) ، واخرجه الحاكم (١/٣٢٦) وصححه، وحديث أبي هريرة لما قرأ وجهر ببسم الله الرحمن الرحيم وقال: إني لأشبهكم صلاة برسول الله ﷺ، وابن حبان في صححه (٥/١٠٤) وابن خزيمة في صحيحه أيضاً (١/٢٥١) ، والحاكم في المستدرك (١/٣٥٧) وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، والبيهقي في السنن الكبري (٢/٤٦) وصححه. (٢) رواه الطبري في تفسيره (٤/٦٢٨، ٦٢٩) .