16
Thus, the majority—Ahl al-Sunnah—do not establish by means of such a report anything they seek to establish: neither a ruling, nor a virtue, nor anything else. The same applies to the Shia.
Since this alone does not constitute proof, by the agreement of all the [groups] (1), invoking it as proof is invalid. The same applies to everything he transmitted and attributed to Abū Nuaym, al-Tha'labī, al-Naqqāsh, Ibn al-Maghāzilī (2), and others like them.
Second: His statement, “They unanimously agreed that it was revealed concerning Alī,” is one of the gravest false claims. Rather, scholars of transmitted reports unanimously agree that it was not revealed specifically concerning Alī and that Alī did not give his ring in charity while praying. Hadith scholars unanimously agree that the account (3) narrated concerning this is an invented lie. (4)
(1) S and N read: “by the agreement of all of them”; B reads: “by agreement of both of them.”
(2) B reads: “or Ibn al-Maghāzī.”
(3) S reads: “the case.”
(4) In his Tafsīr, al-Ma‘ārif ed., 10:425–426, al-Tabarī cited five reports stating that the person intended by the verse was Alī ibn Abī Tālib, may Allah be pleased with him. These are reports 12210–12214. In the first report, al-Suddī is quoted as saying: “…This applies to all believers. However, a beggar passed by Alī ibn Abī Tālib while he was bowing in the mosque, and Alī gave him his ring.” The following three reports state that the verse was revealed concerning Alī ibn Abī Tālib and that he was among “those who believe.” Mahmūd Shākir commented on report 12213 and established the weakness of two of its transmitters. Regarding the following report, 12214, he likewise stated the following about one of its transmitters, Ghālib ibn Ubayd Allāh al-Uqaylī al-Jazarī: “His hadith are rejected, and he is abandoned as a narrator. Biographical notices on him appear in Lisān al-Mīzān, al-Bukhārī’s al-Kabīr, 4/1:101, and Ibn Abī Hātim, 3/2:48.”
Mahmūd Shākir then said: “I consider it most likely that Abū Ja‘far al-Tabarī omitted the discussion of the words of the Exalted, ‘while they bow,’ and their meaning here, despite the difficulty they raise, because he intended to return to the matter and clarify it further but subsequently overlooked it.” Mahmūd Shākir then quoted Ibn Kathīr’s discussion of this verse: “As for the words ‘while they bow,’ some people mistakenly supposed that this is a circumstantial clause modifying ‘and give zakat,’ meaning that they give it while bowing. Were that so, giving zakat while bowing would be superior to giving it in any other posture, since it would be an act deserving praise. Yet this is not the position of any scholar known to us among the leading authorities who issue fatwas. Some even cited the report concerning Alī ibn Abī Tālib that this verse was revealed about him.” He then cited the preceding reports and others to the same effect, transmitted through various chains.
Mahmūd Shākir then said: “None of these reports constitutes valid proof in matters of religion. The leading scholars have discussed the grammatical function and meaning of this clause. The correct position is that the words ‘while they bow’ mean: ‘while they submit humbly to their Lord and abase themselves before Him through obedience,’” etc. See also Ibn Kathīr’s discussion and criticism of the reports claiming that the verse was revealed concerning Alī, may Allah be pleased with him, and Ibn Taymiyya’s preceding discussion of this verse, 2:30–32.
فَالْجُمْهُورُ - أَهْلُ السُّنَّةِ -
لَا يُثْبِتُونَ بِمِثْلِ هَذَا شَيْئًا يُرِيدُونَ إِثْبَاتَهُ:
لَا حُكْمًا، وَلَا فَضِيلَةً، وَلَا غَيْرَ ذَلِكَ. وَكَذَلِكَ الشِّيعَةُ.
وَإِذَا كَانَ هَذَا بِمُجَرَّدِهِ لَيْسَ بِحُجَّةٍ بِاتِّفَاقِ
[الطَّوَائِفِ]
كُلِّهَا
(١)
، بَطَلَ الِاحْتِجَاجُ بِهِ. وَهَكَذَا الْقَوْلُ فِي كُلِّ مَا نَقَلَهُ وَعَزَاهُ إِلَى أَبِي نُعَيْمٍ أَوِ الثَّعْلَبِيِّ أَوِ النَّقَّاشِ أَوِ ابْنِ الْمَغَازِلِيِّ
(٢)
وَنَحْوِهِمْ.
الثَّانِي:
قَوْلُهُ:
" قَدْ أَجْمَعُوا أَنَّهَا نَزَلَتْ فِي عَلِيٍّ "
مِنْ أَعْظَمِ الدَّعَاوَى الْكَاذِبَةِ، بَلْ أَجْمَعَ أَهْلُ الْعِلْمِ بِالنَّقْلِ عَلَى أَنَّهَا لَمْ تَنْزِلْ فِي عَلِيٍّ بِخُصُوصِهِ، وَأَنَّ عَلِيًّا لَمْ يَتَصَدَّقْ بِخَاتَمِهِ فِي الصَّلَاةِ، وَأَجْمَعَ أَهْلُ الْعِلْمِ بِالْحَدِيثِ عَلَى أَنَّ الْقِصَّةَ
(٣)
الْمَرْوِيَّةَ فِي ذَلِكَ مِنَ الْكَذِبِ الْمَوْضُوعِ.
(٤)
(١) س، ن: بِاتِّفَاقِ كُلِّهَا، ب: بِاتِّفَاقِ كِلَيْهِمَا.
(٢) ب: أَوِ ابْنِ الْمُغَازِيِّ.
(٣) س: الْقَضِيَّةَ.
(٤) ذَكَرَ الطَّبَرِيُّ فِي تَفْسِيرِهِ ط. الْمَعَارِفُ ١٠/٤٢٥ - ٤٢٦ خَمْسَةَ آثَارٍ فِيهَا أَنَّ الْمَقْصُودَ بِالْآيَةِ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ وَهِيَ الْأَرْقَامُ ١٢٢١٠ - ١٢٢١٤ فَفِي الْأَثَرِ الْأَوَّلِ جَاءَ عَنِ السُّدِّيِّ أَنَّهُ قَالَ. . . هَؤُلَاءِ جَمِيعُ الْمُؤْمِنِينَ وَلَكِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ مَرَّ بِهِ سَائِلٌ وَهُوَ رَاكِعٌ فِي الْمَسْجِدِ، فَأَعْطَاهُ خَاتَمَهُ، وَفِي الْآثَارِ الثَّلَاثَةِ التَّالِيَةِ أَنَّ الْآيَةَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَأَنَّهُ مِنَ الَّذِينَ آمَنُوا وَعَلَّقَ الْأُسْتَاذُ مَحْمُود شَاكِر عَلَى الْأَثَرِ ١٢٢١٣ وَبَيَّنَ ضَعْفَ اثْنَيْنِ مِنْ رُوَاتِهِ، وَكَذَلِكَ الْأَثَرُ التَّالِي ١٢٢١٤ ذَكَرَ عَنْ أَحَدِ رُوَاتِهِ وَهُوَ غَالِبُ بْنُ عُبَيْدِ اللَّهِ الْعَقِيلِيُّ الْجَزَرِي مَا يَلِي: " مُنْكَرُ الْحَدِيثِ مَتْرُوكٌ مُتَرْجَمٌ فِي لِسَانِ الْمِيزَانِ وَالْكَبِيرِ لِلْبُخَارِيِّ ٤ ١/١٠١ وَابْنُ أَبِي حَاتِمٍ ٣ ٢/٤٨ " ثُمَّ قَالَ الْأُسْتَاذُ مَحْمُودٌ: هَذَا وَأُرَجِّحُ أَنَّ أَبَا جَعْفَرٍ الطَّبَرِيَّ قَدْ أَغْفَلَ الْكَلَامَ فِي قَوْلِهِ تَعَالَى: وَهُمْ رَاكِعُونَ وَفِي بَيَانِ مَعْنَاهَا فِي هَذَا الْمَوْضِعِ مَعَ الشُّبْهَةِ الْوَارِدَةِ فِيهِ، لِأَنَّهُ كَانَ يُحِبُّ أَنْ يَعُودَ إِلَيْهِ فَيَزِيدُ فِيهِ بَيَانًا، وَلَكِنَّهُ غَفَلَ عَنْهُ بَعْدُ، وَنَقَلَ الْأُسْتَاذُ مَحْمُودٌ بَعْدَ ذَلِكَ كَلَامًا لِابْنِ كَثِيرٍ فِي تَفْسِيرِ هَذِهِ الْآيَةِ قَالَ فِيهِ: وَأَمَّا قَوْلُهُ: وَهُمْ رَاكِعُونَ فَقَدْ تَوَهَّمَ بَعْضُ النَّاسِ أَنَّ هَذِهِ فِي مَوْضِعِ الْحَالِ مِنْ قَوْلِهِ: وَيُؤْتُونَ الزَّكَاةَ أَيْ: فِي حَالِ رُكُوعِهِمْ، وَلَوْ كَانَ هَذَا كَذَلِكَ، لَكَانَ دَفْعُ الزَّكَاةِ فِي حَالِ الرُّكُوعِ أَفْضَلَ مِنْ غَيْرِهِ، لِأَنَّهُ مَمْدُوحٌ، وَلَيْسَ الْأَمْرُ كَذَلِكَ عِنْدَ أَحَدٍ مِنَ الْعُلَمَاءِ، مِمَّنْ نَعْلَمُهُ مِنْ أَئِمَّةِ الْفَتْوَى، وَحَتَّى أَنَّ بَعْضَهُمْ ذَكَرَ هَذَا الْأَثَرَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِيهِ، ثُمَّ سَاقَ الْآثَارَ السَّالِفَةَ وَمَا فِي مَعْنَاهَا مِنْ طُرُقٍ مُخْتَلِفَةٍ، ثُمَّ قَالَ الْأُسْتَاذُ مَحْمُود شَاكِر، وَهَذِهِ الْآثَارُ جَمِيعًا لَا تَقُومُ بِهِ حُجَّةٌ فِي الدِّينِ، وَقَدْ تَكَلَّمَ الْأَئِمَّةُ فِي مَوْقِعِ هَذِهِ الْجُمْلَةِ وَفِي مَعْنَاهَا، وَالصَّوَابُ مِنَ الْقَوْلِ فِي ذَلِكَ أَنَّ قَوْلَهُ: وَهُمْ رَاكِعُونَ يَعْنِي بِهِ: وَهُمْ خَاضِعُونَ لِرَبِّهِمْ مُتَذَلِّلُونَ لَهُ بِالطَّاعَةِ، إِلَخْ. وَانْظُرْ كَلَامَ ابْنِ كَثِيرٍ عَنِ الْآثَارِ الَّتِي تَذْكُرُ أَنَّ الْآيَةَ نَزَلَتْ فِي عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ وَتَضْعِيفِهِ لَهَا، وَانْظُرْ كَلَامَ ابْنِ تَيْمِيَةَ السَّابِقِ عَلَى هَذِهِ الْآيَةِ فِيمَا مَضَى ٢/٣٠ - ٣٢