Minhaj as-Sunnah - Ibn Taimiya - (4/45)

Minhaj as-SunnahIbn Taimiya

The reply is:

This hadith was not related by any scholar, no chain of transmission is known for it, and it is not found in any book of hadith (1). This transmitter neither provided a chain of transmission for it (2) nor attributed it to any hadith collection (3). Rather, in keeping with his usual practice (4), he related reports let loose (5) with neither rein nor halter.

It is well known that the truth or falsity of transmitted reports (6) can be distinguished only by the means that establish this. Otherwise, a mere claim that something has been transmitted is no different from any other claim.

It is further said:

This hadith is a fabricated lie by the consensus of those knowledgeable in hadith (7), and it is one of the reports circulated by the ignorant. According to the logic of this hadith, Allah Most High’s allowing Ibrāhīm and al-Husayn to remain together would have been no more momentous than His allowing al-Hasan and al-Husayn to remain together. For if the death of al-Hasan or al-Husayn would have been more momentous than the death of Ibrāhīm, then al-Hasan’s survival would likewise have been more momentous than Ibrāhīm’s survival—yet al-Hasan remained together with al-Husayn.

(1) A and B read: “the hadiths.” After the word “hadiths,” A and B repeat the phrase: “and no chain of transmission is known for it.” (2) A and B read: “He did not mention its chain of transmission to us.” (3) A and B read: “to the hadith collections.” (4) A and B read: “from.” (5) A reads: “saybah”; B: “sā’ibah.” (6) A reads: “that the transmitted hadiths,” using a plural adjective; B has the same wording but uses a singular adjective. (7) Ibn al-Jawzī said concerning this hadith in his book al-Mawdu‘āt, 1/407–408: “This is a fabricated hadith. May Allah disgrace its fabricator—how appalling it is! I believe that none other than Abū Bakr al-Naqqāsh is responsible for it… Al-Dāraqutnī said: ‘This hadith is false’…” On this fabricated hadith, see also al-La’āli’ al-Masnū‘a by al-Suyūtī, 1/390; al-Fawā’id al-Majmū‘a by al-Shawkānī, p. 387; and Tanzīh al-Sharī‘a by Ibn ‘Irāq, 1/408.

فَيُقَالُ: هَذَا الْحَدِيثُ لَمْ يَرْوِهِ أَحَدٌ مِنْ أَهْلِ الْعِلْمِ، وَلَا يُعْرَفُ لَهُ إِسْنَادٌ، وَلَا يُعْرَفُ فِي شَيْءٍ مِنْ كُتُبِ الْحَدِيثِ (١) . وَهَذَا النَّاقِلُ لَمْ يَذْكُرْ لَهُ إِسْنَادًا (٢) وَلَا عَزَاهُ إِلَى كِتَابِ حَدِيثٍ (٣) ، وَلَكِنْ ذَكَرَهُ عَلَى عَادَتِهِ فِي (٤) رِوَايَتِهِ أَحَادِيثَ مُسَيَّبَةٍ (٥) بِلَا زِمَامٍ وَلَا خِطَامٍ. وَمِنَ الْمَعْلُومِ أَنَّ الْمَنْقُولَاتِ (٦) لَا يُمَيَّزُ بَيْنَ صِدْقِهَا وَكَذِبِهَا إِلَّا بِالطُّرُقِ الدَّالَّةِ عَلَى ذَلِكَ، وَإِلَّا فَدَعْوَى النَّقْلِ الْمُجَرَّدِ بِمَنْزِلَةِ سَائِرِ الدَّعَاوَى. ثُمَّ يُقَالُ: هَذَا الْحَدِيثُ كَذِبٌ مَوْضُوعٌ بِاتِّفَاقِ أَهْلِ الْمَعْرِفَةِ بِالْحَدِيثِ (٧) ، وَهُوَ مِنْ أَحَادِيثِ الْجُهَّالِ، فَإِنَّ اللَّهَ تَعَالَى لَيْسَ فِي جَمْعِهِ بَيْنَ إِبْرَاهِيمَ وَالْحُسَيْنِ أَعْظَمُ مِمَّا فِي جَمْعِهِ بَيْنَ الْحَسَنِ وَالْحُسَيْنِ عَلَى مُقْتَضَى هَذَا الْحَدِيثِ، فَإِنَّ مَوْتَ الْحَسَنِ أَوِ الْحُسَيْنِ إِذَا كَانَ أَعْظَمَ مِنْ مَوْتِ إِبْرَاهِيمَ، فَبَقَاءُ الْحَسَنِ أَعْظَمُ مِنْ بَقَاءِ إِبْرَاهِيمَ، وَقَدْ بَقِيَ الْحَسَنُ مَعَ الْحُسَيْنِ.

(١) أ، ب: الْأَحَادِيثِ. وَتَكَرَّرَتْ بَعْدَ كَلِمَةِ الْأَحَادِيثِ فِي (أ) ، (ب) عِبَارَةُ: " وَلَا يُعْرَفُ لَهُ إِسْنَادٌ " (٢) أ، ب: لَمْ يَذْكُرْ لَنَا إِسْنَادَهُ. (٣) أ، ب: إِلَى كُتُبِ الْحَدِيثِ. (٤) أ، ب: مِنْ. (٥) أ: سَيْبَةٍ، ب: سَائِبَةٍ. (٦) أ: أَنَّ الْأَحَادِيثَ الْمَنْقُولَاتِ، ب: أَنَّ الْأَحَادِيثَ الْمَنْقُولَةَ. (٧) قَالَ ابْنُ الْجَوْزِيِّ عَنْ هَذَا الْحَدِيثِ فِي كِتَابِهِ " الْمَوْضُوعَاتِ " ١/٤٠٧ ٤٠٨: " هَذَا حَدِيثٌ مَوْضُوعٌ قَبَّحَ اللَّهُ وَاضِعَهُ فَمَا أَفْظَعَهُ، وَلَا أَرَى الْآفَةَ فِيهِ إِلَّا مِنْ أَبِي بَكْرٍ النَّقَّاشِ. . . وَقَالَ الدَّارَقُطْنِيُّ: هَذَا الْحَدِيثُ بَاطِلٌ. . . ". وَانْظُرْ عَنْ هَذَا الْحَدِيثِ الْمَوْضُوعِ: اللَّآلِئَ الْمَصْنُوعَةَ لِلسُّيُوطِيِّ ١/٣٩٠، الْفَوَائِدَ الْمَجْمُوعَةَ لِلشَّوْكَانِيِّ، ص ٣٨٧، تَنْزِيهَ الشَّرِيعَةِ لِابْنِ عِرَاقٍ ١/٤٠٨. .