Minhaj as-Sunnah - Ibn Taimiya - (7/180)

Minhaj as-SunnahIbn Taimiya

at dawn on Friday, because Adam was created on that day, entered Paradise on that day, and the Hour will arise on that day.

These two surahs encompass the beginning of the creation of the heavens and the earth and the creation of man, up to the point when one group enters Paradise and another enters the Fire. Since the surah was revealed in Mecca before Alī married Fātima, it is clear that the report (1) claiming it was revealed after al-Hasan and al-Husayn fell ill is nothing but falsehood and mendacity.

The fourth point is that the wording and narrative of this hadith were fabricated by ignorant liars. One example is the statement:

“Their grandfather and the Arabs at large visited them.”

The Arabs at large were not in Medina, and the unbelieving Arabs would not have come to visit them.

Another example is the statement:

“Then they said (3), ‘O Abū al-Hasan, why not make a vow on behalf of your two sons?’”

Alī did not learn his religion from those Arabs; rather, he learned it from the Prophet—may Allah bless him and grant him peace. If this was an instruction to perform an act of obedience, the Messenger of Allah—may Allah bless him and grant him peace—had a greater right than those Arabs to instruct him to do so. If it was not an act of obedience, Alī would not have done what they instructed him to do. How, then, could he accept that from them without consulting the Prophet—may Allah bless him and grant him peace—about it?!

The fifth point is that it is related in the two Sahīh collections that the Prophet—may Allah bless him and grant him peace—“forbade vows and said: It (4) brings no good; it merely extracts something from the miser” (5).

(1) N and M read: “that whoever reported…” (2) N reads: “and the Arabs at large.” The phrase “For indeed, the Arabs at large” is absent from M and S. (3) N and S read: “then he said.” (4) “Indeed, it” is absent from S and B. (5) The hadith is recorded—with variations in wording—on the authority of Ibn Umar, may Allah be pleased with him, in *Sahīh al-Bukhārī*, 8:124–25 (Book of *al-Qadar*—Divine Decree; chapter “The Servant’s Casting of a Vow toward Divine Decree”). Its wording there is: The Prophet—may Allah bless him and grant him peace—forbade making vows and said, “A vow does not avert anything; it merely serves to extract something from a miser.” It also appears in *Sahīh Muslim*, 3:1260–61 (Book of Vows, chapter on the prohibition of vows and the fact that a vow does not avert anything), where it occurs in three versions (hadith nos. 2, 3, and 4), including the version cited by Ibn Taymiyya. The hadith also appears in the *Sunan* collections of Abū Dāwūd, al-Nasāī, Ibn Mājah, al-Dārimī, and al-Bayhaqī, and in *Musnad Ahmad*. See al-Albānī’s discussion in *Irwā al-Ghalīl*, 8:208–9, no. 2585.

فِي فَجْرِ يَوْمِ الْجُمْعَةِ ; لِأَنَّ فِيهِ خُلِقَ آدَمُ، وَفِيهِ دَخَلَ الْجَنَّةَ، وَفِيهِ تَقُومُ السَّاعَةُ. وَهَاتَانِ السُّورَتَانِ مُتَضَمِّنَتَانِ لِابْتِدَاءِ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَخَلْقِ الْإِنْسَانِ إِلَى أَنْ يَدْخُلَ فَرِيقٌ الْجَنَّةَ وَفَرِيقٌ النَّارَ. وَإِذَا كَانَتِ السُّورَةُ نَزَلَتْ بِمَكَّةَ قَبْلَ أَنْ يَتَزَوَّجَ عَلِيٌّ بِفَاطِمَةَ، تَبَيَّنَ أَنَّ نَقْلَ (١) أَنَّهَا نَزَلَتْ بَعْدَ مَرَضِ الْحَسَنِ وَالْحُسَيْنِ مِنَ الْكَذِبِ وَالْمَيْنِ. الْوَجْهُ الرَّابِعُ: أَنَّ سِيَاقَ هَذَا الْحَدِيثِ وَأَلْفَاظَهُ مِنْ وَضْعِ جُهَّالِ الْكَذَّابِينَ. فَمِنْهُ قَوْلُهُ: " فَعَادَهُمَا جَدُّهُمَا وَعَامَّةُ الْعَرَبِ " فَإِنَّ عَامَّةَ (٢) الْعَرَبِ لَمْ يَكُونُوا بِالْمَدِينَةِ، وَالْعَرَبُ الْكُفَّارُ مَا كَانُوا يَأْتُونَهُمَا يَعُودُونَهُمَا. وَمِنْهُ قَوْلُهُ: " فَقَالُوا (٣) : يَا أَبَا الْحَسَنِ، لَوْ نَذَرْتَ عَلَى وَلَدَيْكَ " . وَعَلِيٌّ لَا يَأْخُذُ الدِّينَ مِنْ أُولَئِكَ الْعَرَبِ، بَلْ يَأْخُذُهُ مِنَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَإِنْ كَانَ هَذَا أَمْرًا بِطَاعَةٍ فَرَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَحَقُّ أَنْ يَأْمُرَهُ بِهِ مِنْ أُولَئِكَ الْعَرَبِ، وَإِنْ لَمْ يَكُنْ طَاعَةً لَمْ يَكُنْ عَلِيٌّ يَفْعَلُ مَا يَأْمُرُونَ بِهِ. ثُمَّ كَيْفَ يُقْبَلُ مِنْهُمْ ذَلِكَ مِنْ غَيْرِ مُرَاجَعَةٍ إِلَى النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي ذَلِكَ؟ ! الْوَجْهُ الْخَامِسُ: أَنَّ فِي الصَّحِيحَيْنِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ «نَهَى عَنِ النَّذْرِ، وَقَالَ: إِنَّهُ (٤) لَا يَأْتِي بِخَيْرٍ، وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ الْبَخِيلِ» (٥) ".

(١) ن، م: أَنَّ مَنْ نَقَلَ. (٢) ن: وَعَامَّةُ. وَسَقَطَتْ عِبَارَةُ " فَإِنَّ عَامَّةَ الْعَرَبِ " مِنْ (م) ، (س) . (٣) ن، س: فَقَالَ. (٤) إِنَّهُ: سَاقِطَةٌ مِنْ (س) ، (ب) . (٥) الْحَدِيثُ مَعَ اخْتِلَافٍ فِي الْأَلْفَاظِ - عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ فِي الْبُخَارِيِّ ٨/١٢٤ - ١٢٥ (كِتَابُ الْقَدَرِ بَابُ إِلْقَاءِ الْعَبْدِ النَّذْرَ إِلَى الْقَدَرِ) ، وَنَصُّهُ فِيهِ: نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ النَّذْرِ، قَالَ: ((إِنَّهُ لَا يَرُدُّ شَيْئًا، وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ الْبَخِيلِ)) مُسْلِمٍ ٣/١٢٦٠ - ١٢٦١ (كِتَابُ النَّذْرِ، بَابُ النَّهْيِ عَنِ النَّذْرِ، وَأَنَّهُ لَا يَرُدُّ شَيْئًا) وَجَاءَتْ بِهِ ثَلَاثُ رِوَايَاتٍ (الْأَحَادِيثُ رَقْمَ ٢، ٣، ٤) مِنْهَا الرِّوَايَةُ الَّتِي ذَكَرَهَا ابْنُ تَيْمِيَّةَ، وَالْحَدِيثُ أَيْضًا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ وَالدَّارِمِيِّ وَالْبَيْهَقِيِّ وَمُسْنَدِ أَحْمَدَ، وَانْظُرْ مَا ذَكَرَهُ عَنْهُ الْأَلْبَانِيُّ فِي " إِرْوَاءِ الْغَلِيلِ " ٨/٢٠٨ - ٢٠٩ رَقْمَ ٢٥٨٥.