Minhaj as-Sunnah - Ibn Taimiya - (4/239)

Minhaj as-SunnahIbn Taimiya

through a weak one (1). How, then, can it be said that they all narrated this hadith? Could anyone be a greater liar than one who reports that the Companions and scholars (2) narrated a hadith when it is not known to have been narrated by even one (3) of them at all? Indeed, this is among the most manifest lies.

Had it been said that some of them narrated it—and had it been possible for it to be authentic—that would have been conceivable. But how (4) could this be so when it is unquestionably a lie attributed to the Prophet—may Allah bless him and grant him peace?

This is unlike his report that Umm Ayman is in Paradise, for he could indeed have said this. Umm Ayman was a righteous woman from among the Emigrants, so there is nothing objectionable in his stating that she is in Paradise. This differs from his saying about one of his Companions (5): “He is with the truth, [and the truth] (6) turns with him wherever he turns (7); the two will never (8) part until they come to me at the Pool.” Such words are beneath the Messenger of Allah—may Allah bless him and grant him peace.

First, because those who come (9) to him at the Pool are individual persons, as he said to the Ansār:

(1) I have not found this hadith either in collections of authentic hadith or in collections of fabricated hadith. (2) N: “…and the scholars and others.” (3) A, B: “from anyone.” (4) The phrase “But how” is omitted from A and B. (5) R, H: “unlike His saying—Mighty and Majestic—from among His Companions,” which is a textual corruption; S: “unlike his statement about a man from among the Companions.” (6) The phrase “and indeed the truth” is omitted from N and M. (7) N, B: “wherever he turned.” (8) B only: “and will never.” (9) N only: “come.”

ضَعِيفٍ (١) . فَكَيْفَ يُقَالُ: إِنَّهُمْ جَمِيعًا رَوَوْا هَذَا الْحَدِيثَ؟ وَهَلْ يَكُونُ أَكْذَبُ مِمَّنْ يُرْوَى عَنِ الصَّحَابَةِ وَالْعُلَمَاءِ (٢) أَنَّهُمْ رَوَوْا حَدِيثًا، وَالْحَدِيثُ لَا يُعْرَفُ عَنْ وَاحِدٍ (٣) مِنْهُمْ أَصْلًا؟ بَلْ هَذَا مِنْ أَظْهَرِ الْكَذِبِ. وَلَوْ قِيلَ: رَوَاهُ بَعْضُهُمْ، وَكَانَ يُمْكِنُ صِحَّتُهُ لَكَانَ مُمْكِنًا، فَكَيْفَ (٤) وَهُوَ كَذِبٌ قَطْعًا عَلَى النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -؟ ! . بِخِلَافِ إِخْبَارِهِ أَنَّ أُمَّ أَيْمَنَ فِي الْجَنَّةِ، فَهَذَا يُمْكِنُ أَنَّهُ قَالَهُ، فَإِنَّ أُمَّ أَيْمَنَ امْرَأَةٌ صَالِحَةٌ مِنَ الْمُهَاجِرَاتِ، فَإِخْبَارُهُ أَنَّهَا فِي الْجَنَّةِ لَا يُنْكَرُ، بِخِلَافِ قَوْلِهِ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ (٥) أَنَّهُ مَعَ الْحَقِّ [وَأَنَّ الْحَقَّ] (٦) يَدُورُ مَعَهُ حَيْثُمَا دَارَ (٧) لَنْ (٨) يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ؛ فَإِنَّهُ كَلَامٌ يُنَزَّهُ عَنْهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. أَمَّا أَوَّلًا: فَلِأَنَّ الْحَوْضَ إِنَّمَا يَرِدُهُ (٩) عَلَيْهِ أَشْخَاصٌ، كَمَا قَالَ لِلْأَنْصَارِ:

(١) لَمْ أَجِدْ هَذَا الْحَدِيثَ لَا فِي كُتُبِ الْأَحَادِيثِ الصَّحِيحَةِ وَلَا فِي كُتُبِ الْمَوْضُوعَاتِ. (٢) ن:. . . وَالْعُلَمَاءِ وَغَيْرِهِمْ. (٣) أ، ب: عَنْ أَحَدٍ. (٤) فَكَيْفَ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٥) ر، هـ: بِخِلَافِ قَوْلِهِ عَزَّ وَجَلَّ مِنْ أَصْحَابِهِ، وَهُوَ تَحْرِيفٌ؛ ص: بِخِلَافِ قَوْلِهِ عَنْ رَجُلٍ مِنَ الصَّحَابَةِ. (٦) عِبَارَةُ " وَإِنَّ الْحَقَّ ": سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) ن، ب: حَيْثُ دَارَ. (٨) ب (فَقَطْ) : وَلَنْ. (٩) ن (فَقَطْ) : يَرُدُّ.