Minhaj as-Sunnah - Ibn Taimiya - (5/36)

Minhaj as-SunnahIbn Taimiya

is fabricated by consensus among hadith experts (1). Whatever it contains that is authentic (2) is not exclusive to the Imams, or even to Alī; rather, others share these qualities with him. Examples include his loving Allah and His Messenger, and Allah and His Messenger loving him; his appointment as deputy and his standing in relation to the Prophet as Aaron stood in relation to Moses; and Alī’s being an ally of whoever has the Prophet as an ally (3), for every believer is allied with Allah and His Messenger. Another example is that the proclamation of disavowal could be delivered only by a man from Banū Hāshim. This was shared by all the Hāshimites, for it has been reported that the prevailing custom was that treaties could be revoked and dissolved (4) only by a man from the tribe of the leader whose authority was acknowledged.

[Chapter Ten: The Rāfidī’s Discourse on Alī’s Virtues, the Discourse of the Chief Preacher of Khwarazm, and the Response to It]

Chapter Ten (5)

The Rāfidī (6) said: Among these is what the Chief Preacher of Khwarazm narrated from the Prophet—may Allah bless him and grant him peace—that he said:

“O Alī, if a servant (7) worshipped Allah—Mighty

(1) This hadith appears in *Fadā'il al-Sahāba*, 1/503, no. 521, and 1/524, no. 868. The editor stated at 1/503: “It is fabricated and includes two rejected narrators accused of fabrication: Talha and Ubayda.” The hadith was also narrated concerning Uthmān ibn Affān—may Allah be pleased with him—in *al-Mawdu'āt*, 1/334; *al-Bidāya wa-l-Nihāya*, 7/213; and other sources. The editor stated that this hadith is likewise fabricated. (2) (ن), (م): “in the Sahīh.” (3) (أ), (ب): “the ally of whoever is allied with him.” (4) The words “and dissolve them” are absent from (ن), (م), and (و). (5) (ن), (م), (و), (أ): “Chapter.” (6) The term *al-Rāfidī* (the rejectionist Shia) is absent from (و). The passage that follows appears in (ك), p. 124; (م), 126 (م). (7) (أ), (ب): “a man.”

مَوْضُوعٌ بِاتِّفَاقِ أَهْلِ الْمَعْرِفَةِ بِالْحَدِيثِ (١) ، وَالَّذِي فِيهِ مِنَ الصَّحِيحِ (٢) لَيْسَ هُوَ مِنْ خَصَائِصِ الْأَئِمَّةِ، بَلْ وَلَا مِنْ خَصَائِصِ عَلِيٍّ، بَلْ قَدْ شَارَكَهُ فِيهِ غَيْرُهُ، مِثْلَ كَوْنِهِ يُحِبُّ اللَّهَ وَرَسُولَهُ، وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ وَمِثْلَ اسْتِخْلَافِهِ وَكَوْنِهِ مِنْهُ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى، وَمِثْلَ كَوْنِ عَلِيٍّ مَوْلَى مَنِ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَوْلَاهُ (٣) فَإِنَّ كُلَّ مُؤْمِنٍ مُوَالٍ لِلَّهِ وَرَسُولِهِ، وَمِثْلَ كَوْنِ (بَرَاءَةٌ) لَا يُبَلِّغُهَا إِلَّا رَجُلٌ مِنْ بَنِي هَاشِمٍ ; فَإِنَّ هَذَا يَشْتَرِكُ فِيهِ جَمِيعُ الْهَاشِمِيِّينَ، لِمَا رُوِيَ أَنَّ الْعَادَةَ كَانَتْ جَارِيَةً بِأَنْ لَا يَنْقُضَ الْعُهُودَ وَيَحِلَّهَا (٤) إِلَّا رَجُلٌ مِنْ قَبِيلَةِ الْمُطَاعِ. [الْفَصْلُ الْعَاشِرُ كلام الرافضي عن فضائل علي وكلام أَخْطَبُ خَوَارِزْمَ والرد عليه] الْفَصْلُ الْعَاشِرُ (٥) قَالَ الرَّافِضِيُّ (٦) : وَمِنْهَا مَا رَوَاهُ أَخْطَبُ خَوَارِزْمَ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ قَالَ: «يَا عَلِيُّ لَوْ أَنَّ عَبْدًا (٧) عَبَدَ اللَّهَ - عَزَّ

(١) جَاءَ هَذَا الْحَدِيثُ فِي كِتَابِ فَضَائِلِ الصَّحَابَةِ ١/٥٠٣ رَقْمُ ٥٢١، ١/٥٢٤ رَقْمُ ٨٦٨ وَقَالَ الْمُحَقِّقُ ١/٥٠٣: مَوْضُوعٌ وَفِيهِ مَتْرُوكَانِ مُتَّهَمَانِ بِالْوَضْعِ: طَلْحَةُ وَعُبَيْدَةُ. وَجَاءَ الْحَدِيثُ فِي حَقِّ عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ فِي الْمَوْضُوعَاتِ ١/٣٣٤، الْبِدَايَةِ وَالنِّهَايَةِ ٧/٢١٣ وَغَيْرِهَا مِنَ الْمَرَاجِعِ، وَذَكَرَ الْمُحَقِّقُ أَنَّ هَذَا الْحَدِيثَ أَيْضًا مَوْضُوعٌ. (٢) ن، م: فِي الصَّحِيحِ. (٣) أ، ب: مَوْلَى مَنْ وَالَاهُ. (٤) وَيَحِلَّهَا سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٥) ن، م، و، أ: فَصْلٌ. (٦) الرَّافِضِيُّ: سَاقِطَةٌ مِنْ (و) ، وَالْكَلَامُ التَّالِي فِي (ك) ص ١٢٤ (م) ١٢٦ (م) . (٧) أ، ب: رَجُلًا.