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him and grant him peace—without any doubt in the judgment of hadith scholars (1). This is why hadith scholars do not mention it, although they were keen to compile Alī’s virtues, as was al-Nasā’ī. He set out to compile Alī’s virtues in a book he entitled al-Khasā’is (“The Distinctive Merits”). Al-Tirmidhī also cited numerous hadiths concerning his virtues, among which (2) are some that are weak—indeed, fabricated. Despite this, they did not mention this report or anything like it.
(Chapter) (3)
The Rāfidī (4) said:
“Abū Umar al-Zāhid said: Abū al-Abbās (5) said: ‘From Seth (6) to Muhammad, we know of no one who, after his prophet, said, “Ask me,” except Alī.’ The eminent men—Abū Bakr, Umar, and others like them (7)—questioned him, until there was an end to
(1) Ibn al-Jawzī cited this fabricated hadith—with some differences in wording—in *al-Mawdu'āt*, 1/370, and said: “This is a fabricated hadith, and Abū Umar is rejected as a transmitter.” The hadith was also cited and declared fabricated by al-Suyūtī in *al-La'āli al-Masnū'a*, 1/355–356; al-Shawkānī in *al-Fawā'id al-Majmū'a*, pp. 367–368 (see the editor’s commentary); and Ibn Irāq al-Kinānī in *Tanzīh al-Sharī'a*, 1/385.
(2) (B): “and among them.”
(3) “Chapter” is omitted from (H) and (R). In (Y): “Chapter Twenty-Seven.”
(4) In (K), p. 135 (M).
(5) (K): “Abū al-Abbās Taghlib.” The correct reading is “Abū al-Abbās Tha'lab.” He was Abū al-Abbās Ahmad ibn Yahyā ibn Zayd ibn Sayyār, the grammarian known as Tha'lab. Ibn Khallikān stated that he was the leading Kufan authority on grammar and lexicography. He studied under Ibn al-A'rābī and al-Zubayr ibn Bakkār, while al-Akhfash al-Asghar, Abū Bakr al-Anbārī, Abū Umar al-Zāhid, and others narrated from him. He died in 291 AH. See *Wafayāt al-A'yān*, 1/84–87.
(6) “Whomever you wish”: this is a textual corruption.
(7) “And others like them” is omitted from (K).
عَلَيْهِ وَسَلَّمَ - بِلَا رَيْبٍ عِنْدَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ
(١)
، وَلِهَذَا لَا يَذْكُرُهُ أَهْلُ الْعِلْمِ بِالْحَدِيثِ، وَإِنْ كَانُوا حُرَّاصًا عَلَى جَمْعِ فَضَائِلِ عَلِيٍّ كَالنَّسَائِيِّ ; فَإِنَّهُ قَصَدَ أَنْ يَجْمَعَ فَضَائِلَ عَلِيٍّ فِي كِتَابٍ سَمَّاهُ
" الْخَصَائِصَ "
، وَالتِّرْمِذِيُّ قَدْ ذَكَرَ أَحَادِيثَ مُتَعَدِّدَةً فِي فَضَائِلِهِ، وَفِيهَا
(٢)
مَا هُوَ ضَعِيفٌ بَلْ مَوْضُوعٌ، وَمَعَ هَذَا لَمْ يَذْكُرُوا هَذَا وَنَحْوَهُ.
(فَصْلٌ)
(٣)
قَالَ الرَّافِضِيُّ
(٤)
:
" قَالَ أَبُو عُمَرَ الزَّاهِدُ: قَالَ أَبُو الْعَبَّاسِ
(٥)
: لَا نَعْلَمُ أَحَدًا قَالَ بَعْدَ نَبِيِّهِ: "
سَلُونِي " مِنْ شِيثٍ
(٦)
إِلَى مُحَمَّدٌ إِلَّا عَلِيٌّ، فَسَأَلَهُ الْأَكَابِرُ أَبُو بَكْرٍ وَعُمَرُ وَأَشْبَاهُهُمَا
(٧)
، حَتَّى انْقَطَعَ
(١) ذَكَرَ ابْنُ الْجَوْزِيِّ هَذَا الْحَدِيثَ الْمَوْضُوعَ - مَعَ اخْتِلَافٍ فِي بَعْضِ الْأَلْفَاظِ - فِي كِتَابِهِ " الْمَوْضُوعَاتِ " ١/٣٧٠ وَقَالَ: " هَذَا حَدِيثٌ مَوْضُوعٌ وَأَبُو عُمَرَ مَتْرُوكٌ "، وَذَكَرَ الْحَدِيثَ وَقَالَ إِنَّهُ مَوْضُوعٌ كُلٌّ مِنَ السُّيُوطِيِّ فِي " اللَّآلِئِ الْمَصْنُوعَةِ " ١/٣٥٥ - ٣٥٦ " الشَّوْكَانِيِّ فِي " الْفَوَائِدِ الْمَجْمُوعَةِ " ص ٣٦٧ - ٣٦٨ (وَانْظُرْ تَعْلِيقَ الْمُحَقِّقِ) ، وَابْنِ عِرَاقٍ الْكِنَانِيِّ فِي " تَنْزِيهِ الشَّرِيعَةِ " ١/٣٨٥
(٢) ب: وَمِنْهَا.
(٣) فَصْلٌ: سَاقِطَةٌ مِنْ (ح) ، (ر) ، وَفِي (ي) : الْفَصْلُ السَّابِعُ وَالْعِشْرُونَ.
(٤) فِي (ك) ص ١٣٥ (م) .
(٥) ك: أَبُو الْعَبَّاسِ تَغْلِبُ، وَالصَّوَابُ: أَبُو الْعَبَّاسِ ثَعْلَبٌ، وَهُوَ أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ يَحْيَى بْنِ زَيْدِ بْنِ سَيَّارٍ النَّحْوِيُّ الْمَعْرُوفُ بِثَعْلَبٍ، قَالَ ابْنُ خِلِّكَانَ كَانَ إِمَامَ الْكُوفِيِّينَ فِي النَّحْوِ وَاللُّغَةِ، سَمِعَ ابْنَ الْأَعْرَابِيِّ وَالزَّبِيرَ بْنَ بَكَّارٍ، وَرَوَى عَنْهُ الْأَخْفَشُ الْأَصْغَرُ وَأَبُو بَكْرٍ الْأَنْبَارِيُّ وَأَبُو عُمَرَ الزَّاهِدُ وَغَيْرُهُمْ، وَقَدْ تُوُفِّيَ سَنَةَ ٢٩١ انْظُرْ وَفَيَاتِ الْأَعْيَانِ ١/٨٤ - ٨٧
(٦) مَنْ شِئْتَ: وَهُوَ تَحْرِيفٌ.
(٧) وَأَشْبَاهُهُمَا: سَاقِطَةٌ مِنْ (ك) .