Minhaj as-Sunnah - Ibn Taimiya - (7/123)

Minhaj as-SunnahIbn Taimiya

his heart, and this world has been made dear to him (1)—a world he can attain only by depriving the people of truth of (2) their right?”

The response is as follows:

“As for his taking Ali [and Fātima] (3), al-Hasan, and al-Husayn with him for the mutual imprecation, this is established by an authentic hadith narrated by Muslim from Sa'd ibn Abī Waqqās. He said in a lengthy hadith (4): ‘When this verse was revealed—

“Say, ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves.’” [Surah Āl Imrān: 61] (5)

—the Messenger of Allah—may Allah bless him and grant him peace—summoned Ali, Fātima, al-Hasan, and al-Husayn and said, “O Allah, these are my family.”’ Yet this provides no proof of either the imamate or superiority.

As for his statement:

‘Allah designated him as the very self of the Messenger of Allah—may Allah bless him and grant him peace. Actual identity is impossible, so what remains is equality with him (6). The Messenger possesses universal authority, and the same applies to one equal to him’ (7).

We reply:

We do not grant that equality is the only remaining possibility, for there is no evidence of that. Rather, construing it in this way is impossible, because no one is equal to the Messenger of Allah—may Allah bless him and grant him peace—neither Ali (8) nor anyone else.

(1) K: “and love of this world was conjured up in his mind.” (2) K reads *ʿan* (“from”). (3) “Fātima” is omitted from N, S, and B. (4) The hadith of Saʿd ibn Abī Waqqās—may Allah be pleased with him—is found in Muslim, 4/1871, “The Book of the Virtues of the Companions,” chapter “Some of the Virtues of Alī ibn Abī Tālib—may Allah be pleased with him.” It is a lengthy hadith beginning: “Muʿāwiya ibn Abī Sufyān appointed Saʿd and said, ‘What prevented you from reviling Abū Turāb?’” The passage cited by Ibn Taymiyya occurs at the end of the hadith. (5) In Muslim, only the portion of the verse ending with “and your sons” is quoted. (6) “with him” is omitted from M. (7) M and S: “and likewise equality”; N: “and likewise the one equal [to him].” (8) N, M, and S read Alī in the nominative.

قَلْبِهِ، وَحُبِّبَتْ إِلَيْهِ الدُّنْيَا (١) الَّتِي لَا يَنَالُهَا إِلَّا بِمَنْعِ أَهْلِ الْحَقِّ مِنْ (٢) حَقِّهِمْ؟ ". وَالْجَوَابُ أَنْ يُقَالَ: " أَمَّا أَخْذُهُ عَلِيًّا [وَفَاطِمَةَ] (٣) وَالْحَسَنَ وَالْحُسَيْنَ فِي الْمُبَاهَلَةِ فَحَدِيثٌ صَحِيحٌ، رَوَاهُ مُسْلِمٌ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ. قَالَ فِي حَدِيثٍ طَوِيلٍ (٤) : «لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: {فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ} [سُورَةُ آلِ عِمْرَانَ: ٦١] (٥) دَعَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ: " اللَّهُمَّ هَؤُلَاءِ أَهْلِي» . وَلَكِنْ لَا دَلَالَةَ فِي ذَلِكَ عَلَى الْإِمَامَةِ وَلَا عَلَى الْأَفْضَلِيَّةِ. وَقَوْلُهُ: " قَدْ جَعَلَهُ اللَّهُ نَفْسَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَالِاتِّحَادُ مُحَالٌ، فَبَقَى الْمُسَاوَاةُ لَهُ (٦) ، وَلَهُ الْوِلَايَةُ الْعَامَّةُ، فَكَذَا الْمُسَاوِيَةُ " (٧) . قُلْنَا: لَا نُسَلِّمُ أَنَّهُ لَمْ يَبْقَ إِلَّا الْمُسَاوَاةُ، وَلَا دَلِيلَ عَلَى ذَلِكَ، بَلْ حَمْلُهُ عَلَى ذَلِكَ مُمْتَنِعٌ، لِأَنَّ أَحَدًا لَا يُسَاوِي رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: لَا عَلِيًّا (٨) وَلَا غَيْرَهُ

(١) ك: وَخُيِّلَ لَهُ حُبُّ الدُّنْيَا. (٢) ك: عَنْ. (٣) وَفَاطِمَةُ سَاقِطَةٌ مِنْ (ن) ، (س) ، (ب) . (٤) الْحَدِيثُ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ فِي: مُسْلِمٍ ٤/١٨٧١ " كِتَابُ فَضَائِلِ الصَّحَابَةِ، بَابُ مِنْ فَضَائِلِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ " وَهُوَ حَدِيثٌ طَوِيلٌ أَوَّلُهُ: " أَمَّرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا فَقَالَ: مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ؟ " الْحَدِيثَ، وَالْكَلَامُ الَّذِي أَوْرَدَهُ ابْنُ تَيْمِيَةَ فِي آخِرِ الْحَدِيثِ. (٥) فِي " مُسْلِمٍ " ذَكَرَ جُزْءً مِنَ الْآيَةِ حَتَّى قَوْلِهِ " وَأَبْنَاءَكُمْ " فَقَطْ. (٦) لَهُ: سَاقِطَةٌ مِنْ (م) . (٧) م، س: فَكَذَا الْمُسَاوَاةُ، ن: فَكَذَا الْمُسَاوِيَةُ. (٨) ن، م، س: لَا عَلِيٌّ.