Minhaj as-Sunnah - Ibn Taimiya - (7/136)

Minhaj as-SunnahIbn Taimiya

[Surah Maryam: 96]

The hadith master Abū Nuaym al-Isbahānī(1) transmitted through his chain of transmission from Ibn Abbās that he said it was revealed concerning Alī. The affection is love within believers’ hearts. In the Quranic commentary(2) of al-Thalabī, al-Barā ibn Āzib reported that the Messenger of Allah—may Allah bless him and grant him peace—said to Alī(3): ‘O Alī, say: “O Allah, establish for me a covenant with You, and place affection for me in the hearts of the believers(4).”’ Then Allah revealed:

‘Indeed, those who believe and do righteous deeds—the Most Merciful will appoint for them affection.’

[Surah Maryam: 96]

This has not been established for anyone else; therefore, he is the Imam(5).”

The response may be given from several angles:

The first is that evidence must be produced establishing the authenticity of what has been transmitted. Otherwise, an inference(6) based on premises that have not been established is invalid by agreement. It constitutes speaking without knowledge, following what one has no knowledge of, and disputing without knowledge. The attribution just cited does not establish(7) authenticity, by agreement of Ahl al-Sunnah and the Shia.

The second aspect:

Both of these hadiths are fabrications, as agreed by those knowledgeable in hadith(8).

(1) “al-Asbahānī” is omitted from K. (2) K reads: “Alī, peace be upon him. He said: ‘Affection means love for him in the hearts of the believers.’ And from the commentary of…” (3) K reads: “to Alī ibn Abī Tālib, peace be upon them both.” (4) M reads: “all beings.” (5) K reads: “This was not established for any of the other Companions; thus, he is superior to them and therefore is the Imam.” (6) M reads: “the transmitted report adduced as evidence.” (7) N, S, and B read: “cannot be established as authentic.” (8) I could not find these two hadiths. Ibn al-Jawzī mentioned in Zād al-Masīr, vol. 5, p. 266, the report that Ibn Abbās said the verse was revealed concerning Alī, but he offered no comment on it.

[سُورَةُ مَرْيَمَ: ٩٦] رَوَى الْحَافِظُ أَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ (١) بِإِسْنَادِهِ إِلَى ابْنِ عَبَّاسٍ قَالَ نَزَلَتْ فِي عَلَيٍّ. وَالْوُدُّ مَحَبَّةٌ فِي الْقُلُوبِ الْمُؤْمِنَةِ. وَفِي تَفْسِيرِ (٢) الثَّعْلَبِيِّ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: «قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لِعَلِيٍّ (٣) : يَا عَلِيُّ قُلْ: اللَّهُمَّ اجْعَلْ لِي عِنْدَكَ عَهْدًا، وَاجْعَلْ لِي فِي صُدُورِ الْمُؤْمِنِينَ (٤) مَوَدَّةً. فَأَنْزَلَ اللَّهُ: {إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا} » [سُورَةُ مَرْيَمَ: ٩٦] ، وَلَمْ يَثْبُتْ لِغَيْرِهِ ذَلِكَ، فَيَكُونُ هُوَ الْإِمَامَ (٥) ". وَالْجَوَابُ مِنْ وُجُوهٍ: أَحَدُهَا: أَنَّهُ لَا بُدَّ مِنْ إِقَامَةِ الدَّلِيلِ عَلَى صِحَّةِ الْمَنْقُولِ، وَإِلَّا فَالِاسْتِدْلَالُ (٦) بِمَا لَا تَثْبُتُ مُقَدِّمَاتُهُ بَاطِلٌ بِالِاتِّفَاقِ، وَهُوَ مِنَ الْقَوْلِ بِلَا عِلْمٍ وَمِنْ قَفْوِ الْإِنْسَانِ بِمَا لَيْسَ لَهُ بِهِ عِلْمٌ، وَمِنَ الْمُحَاجَّةِ بِغَيْرِ عِلْمٍ. وَالْعَزْوُ الْمَذْكُورُ لَا يُفِيدُ (٧) الثُّبُوتَ بِاتِّفَاقِ أَهْلِ السُّنَّةِ وَالشِّيعَةِ. الْوَجْهُ الثَّانِي: أَنَّ هَذَيْنِ الْحَدِيثَيْنِ مِنَ الْكَذِبِ بِاتِّفَاقِ أَهْلِ الْمَعْرِفَةِ بِالْحَدِيثِ (٨) .

(١) الْأَصْبَهَانِيُّ: سَاقِطَةٌ مِنْ (ك) . (٢) ك: عَلَيٍّ عَلَيْهِ السَّلَامُ، قَالَ: الْوُدُّ مَحَبَّتُهُ فِي قُلُوبِ الْمُؤْمِنِينَ. وَمِنْ تَفْسِيرِ. (٣) ك: لِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِمَا السَّلَامُ. (٤) م: الْعَالَمِينَ. (٥) ك: لِغَيْرِهِ مِنَ الصَّحَابَةِ ذَلِكَ، فَيَكُونُ أَفْضَلَ مِنْهُمْ، فَيَكُونُ هُوَ الْإِمَامَ. (٦) م: الْمَنْقُولُ فِي الِاسْتِدْلَالِ. (٧) ن، س، ب: لَا يَقْبَلُ. (٨) لَمْ أَجِدْ هَذَيْنِ الْحَدِيثَيْنِ وَذَكَرَ ابْنُ الْجَوْزِيِّ فِي " زَادِ الْمَسِيرِ " ٥/٢٦٦ ٢٦٦ مَا قِيلَ مِنْ أَنَّ ابْنَ عَبَّاسٍ قَالَ: إِنَّ الْآيَةَ نَزَلَتْ فِي عَلِيٍّ وَلَمْ يُعَلِّقْ عَلَى ذَلِكَ.