Minhaj as-Sunnah - Ibn Taimiya - (7/117)

Minhaj as-SunnahIbn Taimiya

Then, if Allah had decreed that one of them should live longer than the other, it would be as He had decreed. If He had decreed the longer life for one of them and wanted them either to agree upon which of them should receive it or for one to give the other preference in it, with both of them content with that, there would be no objection. But if they were both averse to it, how could it befit Allah’s wisdom and mercy to set them against one another and sow enmity between them? Were that true—exalted is Allah above such a thing! Furthermore, even if this supposed decree had occurred, though it is false, why would it have been delayed from the time Allah created them, before Adam, until the time of the Hijra? It could only have occurred immediately after their creation.

Fifth:

The Prophet—may Allah bless him and grant him peace—did not take Ali, or anyone else, as a brother. Rather, everything narrated to that effect is false. The hadith concerning brotherhood narrated in this regard—despite its weakness and invalidity—only places his taking Ali as his brother in Medina. This is how al-Tirmidhī narrated it (1). As for his taking Ali as his brother in Mecca, that is false on either assumption. It is also established, by the consensus of the scholars of transmitted reports, that there was no offering of oneself as a ransom and no preferring another’s life over one’s own.

Sixth:

That Gabriel and Michael should descend to protect one human being from

(1) I referred earlier to this fabricated hadith (4/32), where I mentioned that Ibn Taymiyya would discuss it in detail below, Allah willing (7/361). As for the hadith in al-Tirmidhī, it appears at 5/300 (Book of Virtues, Virtues of Alī ibn Abī Tālib, Chapter 85). Its text reads: Ibn Umar reported: “The Messenger of Allah—may Allah bless him and grant him peace—established bonds of brotherhood among his Companions. Alī then came with tears in his eyes and said, ‘O Messenger of Allah, you have established bonds of brotherhood among your Companions, but you have not paired me in brotherhood with anyone.’ The Messenger of Allah—may Allah bless him and grant him peace—said to him, ‘You are my brother in this world and the Hereafter.’” Al-Tirmidhī said: “This is a *hasan gharīb* hadith. It also includes a report from Zayn ibn Abī Awfā.” Al-Albānī included the hadith in *Da'īf al-Jāmi' al-Saghīr*, 2/14, and cited al-Suyūtī’s references: “T (al-Tirmidhī) and K (al-Hākim), from Ibn Umar.” Al-Albānī declared it “very weak.” Al-Tibrīzī also included it in *Mishkāt al-Masābīh*, 3/243–244.

ثُمَّ إِنْ كَانَ اللَّهُ قَضَى بِأَنَّ عُمُرَ أَحَدِهِمَا أَطْوَلُ مِنَ الْآخَرِ فَهُوَ مَا قَضَاهُ، وَإِنْ قَضَاهُ لِوَاحِدٍ وَأَرَادَ مِنْهُمَا أَنْ يَتَّفِقَا عَلَى تَعْيِينِ الْأَطْوَلِ، أَوْ يُؤْثِرَ بِهِ أَحَدُهُمَا الْآخَرُ، وَهُمَا رَاضِيَانِ بِذَلِكَ، فَلَا كَلَامَ. وَأَمَّا إِنْ كَانَا يَكْرَهَانِ ذَلِكَ، فَكَيْفَ يَلِيقُ بِحِكْمَةِ اللَّهِ وَرَحْمَتِهِ أَنْ يُحَرِّشَ بَيْنَهُمَا، وَيُلْقِي بَيْنَهُمَا الْعَدَاوَةَ؟ وَلَوْ كَانَ ذَلِكَ حَقًّا - تَعَالَى اللَّهُ عَنْ ذَلِكَ - ثُمَّ هَذَا الْقَدَرُ لَوْ وَقَعَ مَعَ أَنَّهُ بَاطِلٌ، فَكَيْفَ تَأَخَّرَ مِنْ حِينِ خَلَقَهُمَا اللَّهُ قَبْلَ آدَمَ إِلَى حِينِ الْهِجْرَةِ؟ وَإِنَّمَا كَانَ يَكُونُ ذَلِكَ لَوْ كَانَ عَقِبَ خَلْقِهِمَا. الْخَامِسُ: أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمْ يُؤَاخِ عَلِيًّا وَلَا غَيْرَهُ، بَلْ كُلُّ مَا رُوِيَ فِي هَذَا فَهُوَ كَذِبٌ. وَحَدِيثُ الْمُؤَاخَاةِ الَّذِي يُرْوَى فِي ذَلِكَ - مَعَ ضَعْفِهِ وَبُطْلَانِهِ - إِنَّمَا فِيهِ مُؤَاخَاتِهِ لَهُ فِي الْمَدِينَةِ، هَكَذَا رَوَاهُ التِّرْمِذِيُّ (١) ، فَأَمَّا بِمَكَّةَ فَمُؤَاخَاتُهُ لَهُ بَاطِلَةٌ عَلَى التَّقْدِيرَيْنِ. وَأَيْضًا فَقَدْ عُرِفَ أَنَّهُ لَمْ يَكُنْ فِدَاءٌ بِالنَّفْسِ وَلَا إِيثَارٌ بِالْحَيَاةِ بِاتِّفَاقِ عُلَمَاءِ النَّقْلِ. السَّادِسُ: أَنَّ هُبُوطَ جِبْرِيلَ وَمِيكَائِيلَ لِحِفْظِ وَاحِدٍ مِنَ النَّاسِ مِنْ

(١) أَشَرْتُ إِلَى هَذَا الْحَدِيثِ الْمَوْضُوعِ فِيمَا مَضَى ٤/٣٢ وَذَكَرْتُ هُنَاكَ أَنَّ ابْنَ تَيْمِيَةَ سَيَتَكَلَّمُ كَلَامًا مُفَصَّلًا عَلَى هَذَا الْحَدِيثِ فِيمَا يَلِي إِنْ شَاءَ اللَّهُ (٧/٣٦١) وَأَمَّا حَدِيثُ التِّرْمِذِيِّ فَهُوَ فِيهِ ٥/٣٠٠ (كِتَابُ الْمَنَاقِبِ، مَنَاقِبُ عَلِيِّ بْنِ أَبِي طَالِبٍ، بَابُ ٨٥) وَنَصُّهُ: عَنِ ابْنِ عُمَرَ قَالَ: آخَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ أَصْحَابِهِ، فَجَاءَ عَلِيٌّ تَدْمَعُ عَيْنَاهُ، فَقَالَ: يَا رَسُولَ اللَّهِ آخَيْتَ بَيْنَ أَصْحَابِكَ وَلَمْ تُؤَاخِ بَيْنِي وَبَيْنَ أَحَدٍ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " أَنْتَ أَخِي فِي الدُّنْيَا وَالْآخِرَةِ "، قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ وَفِيهِ عَنْ زَيْنِ بْنِ أَبِي أَوْفَى ". وَذَكَرَ الْأَلْبَانِيُّ الْحَدِيثَ فِي " ضَعِيفِ الْجَامِعِ الصَّغِيرِ " ٢/١٤ وَذَكَرَ السُّيُوطِيُّ: " ت (التِّرْمِذِيُّ) ، ك (الْحَاكِمُ) ، عَنِ ابْنِ عُمَرَ "، وَقَالَ الْأَلْبَانِيُّ: " ضَعِيفٌ جِدًّا " وَذَكَرَهُ التِّبْرِيزِيُّ فِي " مِشْكَاةِ الْمَصَابِيحِ " ٣/٢٤٣ - ٢٤٤