Minhaj as-Sunnah - Ibn Taimiya - (7/10)

Minhaj as-SunnahIbn Taimiya

—atheistic hypocrites. Their misguidance began with accepting the Rāfidis’ lies—the lies they cite in Quranic exegesis and hadith. The leaders (1) of the Ubaydids (2), for example, build the foundation of their mission (3) upon lies fabricated (4) by the Rāfidis, so that the misguided Shia may respond (5) to them on that basis. They then lead a person from impugning the Companions to impugning Alī, then the Prophet—may Allah bless him and grant him peace—and then divinity itself, just as the author of al-Balāgh al-Akbar and al-Nāmūs al-Azam laid out for them. For this reason, Rāfidism was the greatest gateway and vestibule leading to unbelief and heresy (6).

Then (7) we say, secondly: The answer concerning this verse is valid on several grounds. First, we require him to establish the authenticity of this report; otherwise, this hadith has not been cited (8) in a manner that constitutes proof. Merely attributing it to the Tafsīr of al-Tha'labī, or (9) reporting a consensus to that effect from anyone other than scholars knowledgeable about transmitted reports and truthful in conveying them, does not constitute proof by scholarly agreement if (10) we do not know its chain of transmission to be established. Likewise, if he narrates a virtue of Abū Bakr and Umar, one may not regard it as established merely because his narration of it is established, by scholarly agreement.

(1) S and B read: “kāna a'immatun (there were leaders),” which is a corruption. (2) S, N, and B read: “al-Abdiyyīn (the Abdids),” which is a corruption. (3) S and B read: “da‘wāhum (their claim)”; N reads: “da‘awātihim (their missions).” (4) N reads: “ikhtalaqahā (fabricated them).” (5) N, M, and S read: “li-yastajībū (so that they may respond).” (6) S reads: “wa-al-ittihād (and unionism).” (7) “Thumma (then)” is omitted from S and B. (8) S and B read: “wa-lā nadhkuru (and we do not mention).” (9) M reads: “idh (when).” (10) N, S, and B read: “wa-in (and if).”

الْمَلَاحِدَةِ الْمُنَافِقِينَ. وَكَانَ مَبْدَأُ ضَلَالِهِمْ تَصْدِيقُ الرَّافِضَةِ فِي أَكَاذِيبِهِمُ الَّتِي يَذْكُرُونَهَا فِي تَفْسِيرِ الْقُرْآنِ وَالْحَدِيثِ، كَأَئِمَّةِ (١) الْعُبَيْدِيِّينَ (٢) إِنَّمَا يُقِيمُونَ مَبْدَأَ دَعْوَتِهِمْ (٣) بِالْأَكَاذِيبِ الَّتِي اخْتَلَقَتْهَا (٤) الرَّافِضَةُ ; لِيَسْتَجِيبَ (٥) لَهُمْ بِذَلِكَ الشِّيعَةُ الضُّلَّالِ، ثُمَّ يَنْقُلُونَ الرَّجُلَ مِنَ الْقَدْحِ فِي الصَّحَابَةِ، إِلَى الْقَدْحِ فِي عَلِيٍّ، ثُمَّ فِي النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - ثُمَّ فِي الْإِلَهِيَّةِ، كَمَا رَتَّبَهُ لَهُمْ صَاحِبُ الْبَلَاغِ الْأَكْبَرِ، وَالنَّامُوسِ الْأَعْظَمِ. وَلِهَذَا كَانَ الرَّفْضُ أَعْظَمَ بَابٍ وَدِهْلِيزٍ إِلَى الْكُفْرِ وَالْإِلْحَادِ (٦) . ثُمَّ (٧) نَقُولُ: ثَانِيًا: الْجَوَابُ عَنْ هَذِهِ الْآيَةِ حَقٌّ مِنْ وُجُوهٍ: الْأَوَّلُ: أَنَّا نُطَالِبُهُ بِصِحَّةِ هَذَا النَّقْلِ، أَوْ لَا يُذْكَرُ (٨) هَذَا الْحَدِيثُ عَلَى وَجْهٍ تَقُومُ بِهِ الْحُجَّةُ ; فَإِنَّ مُجَرَّدَ عَزْوِهِ إِلَى تَفْسِيرِ الثَّعْلَبِيِّ، أَوْ (٩) نَقَلَ الْإِجْمَاعَ عَلَى ذَلِكَ مِنْ غَيْرِ الْعَالِمِينَ بِالْمَنْقُولَاتِ، الصَّادِقِينَ فِي نَقْلِهَا، لَيْسَ بِحُجَّةٍ بِاتِّفَاقِ أَهْلِ الْعِلْمِ، إِنْ (١٠) لَمْ نَعْرِفْ ثُبُوتَ إِسْنَادِهِ، وَكَذَلِكَ إِذَا رَوَى فَضِيلَةً لِأَبِي بَكْرٍ وَعُمَرَ، لَمْ يَجُزِ اعْتِقَادُ ثُبُوتِ ذَلِكَ بِمُجَرَّدِ ثُبُوتِ رِوَايَتِهِ بِاتِّفَاقِ أَهْلِ الْعِلْمِ.

(١) س، ب: كَانَ أَئِمَّةٌ، وَهُوَ تَحْرِيفٌ. (٢) س، ن، ب: الْعَبْدِيِّينَ، وَهُوَ تَحْرِيفٌ. (٣) س، ب: دَعْوَاهُمْ، ن: دَعَوَاتِهِمْ. (٤) ن: اخْتَلَقَهَا. (٥) ن، م، س: لِيَسْتَجِيبُوا. (٦) س: وَالِاتِّحَادِ. (٧) ثُمَّ: سَاقِطَةٌ مِنَ (س) ، (ب) . (٨) س، ب: وَلَا نَذْكُرُ. (٩) م: إِذْ. (١٠) ن، س، ب: وَإِنْ.