Minhaj as-Sunnah - Ibn Taimiya - (7/196)

Minhaj as-SunnahIbn Taimiya

the Liar, and those who deny the truth brought by the Messenger, in adherence to which those who believed in him followed him: the greatest of those who affirmed his truth and all the other believers.

Accordingly, as the second answer, we say: This hadith is a fabricated lie by the consensus of those learned in hadith(1). This hadith—and others like it—is among those that we have decisively determined to be fabricated lies; we testify that it(2) is a fabricated lie. By Allah, besides whom there is no deity, we possess necessary knowledge in our hearts that we have no means of rejecting: this hadith [is a lie](3), and Abū Hurayrah did not narrate it. The same applies to its counterparts(4), concerning which we make the same statement.

Anyone versed in hadith scholarship and the religion of Islam knows this. Anyone with no knowledge of these matters has no standing to join us in this judgment. Similarly, experienced money changers swear that what they know to be counterfeit is so, even though someone without expertise cannot distinguish counterfeit currency from genuine currency.

Third: Allah Most High said:

“He is the One who supported you with His aid and with the believers, and brought their hearts together. Had you spent everything on earth, you could not have brought their hearts together; but Allah brought them together.”

[Surah al-Anfāl: 62–63]

This explicitly states that the believers are a number of people whose hearts have been brought together. ‘Alī is one [of them](5); he does not possess multiple hearts that could be brought together.

“The believers”(6) is a plural form(7). This is therefore an explicit text that cannot bear the interpretation that He intended by it one

(1) I could not locate this fabricated hadith. (2) S and B read *yashhadu lahu* (“it bears witness to it”); N reads *nashhadu lahu* (“we bear witness to it”), written without diacritical dots. (3) *Kadhibun* (“a lie”) is an addition in M. (4) S and B read *nazīruhu* (“its counterpart”). (5) *Minhum* (“of them”) appears only in M. (6) S and B read *wa-l-mu’minīna* (“and the believers”). (7) B reads *sifah* (“adjective”), which is a textual corruption.

الْكَذَّابِ وَالْمُكَذِّبِينَ بِالْحَقِّ الَّذِي جَاءَ بِهِ الرَّسُولُ وَاتَّبَعَهُ عَلَيْهِ الْمُؤْمِنُونَ بِهِ: صِدِّيقُهُ الْأَكْبَرُ وَسَائِرُ الْمُؤْمِنِينَ. وَلِهَذَا نَقُولُ فِي الْوَجْهِ الثَّانِي: إِنَّ هَذَا الْحَدِيثَ كَذِبٌ مَوْضُوعٌ بِاتِّفَاقِ أَهْلِ الْعِلْمِ بِالْحَدِيثِ (١) . وَهَذَا الْحَدِيثُ - وَأَمْثَالُهُ - مِمَّا جَزَمْنَا أَنَّهُ كَذِبٌ مَوْضُوعٌ نَشْهَدُ أَنَّهُ (٢) كَذِبٌ مَوْضُوعٌ، فَنَحْنُ وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ - نَعْلَمُ عِلْمًا ضَرُورِيًّا فِي قُلُوبِنَا، لَا سَبِيلَ لَنَا إِلَى دَفْعِهِ، أَنَّ هَذَا الْحَدِيثَ [كَذِبٌ] (٣) مَا حَدَّثَ بِهِ أَبُو هُرَيْرَةَ، وَهَكَذَا نَظَائِرُهُ (٤) مِمَّا نَقُولُ فِيهِ مِثْلَ ذَلِكَ. وَكُلُّ مَنْ كَانَ عَارِفًا بِعِلْمِ الْحَدِيثِ وَبِدِينِ الْإِسْلَامِ يَعْرِفُ، وَكُلُّ مَنْ لَمْ يَكُنْ لَهُ بِذَلِكَ عِلْمٌ لَا يَدْخُلُ مَعَنَا، كَمَا أَنَّ أَهْلَ الْخِبْرَةِ بِالصَّرْفِ يَحْلِفُونَ عَلَى مَا يَعْلَمُونَ أَنَّهُ مَغْشُوشٌ، وَإِنْ كَانَ مَنْ لَا خِبْرَةَ لَهُ لَا يُمَيِّزُ بَيْنَ الْمَغْشُوشِ وَالصَّحِيحِ. الثَّالِثُ: أَنَّ اللَّهَ تَعَالَى قَالَ: {هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ} [سُورَةُ الْأَنْفَالِ: ٦٢ - ٦٣] . وَهَذَا نَصٌّ فِي أَنَّ الْمُؤْمِنِينَ عَدَدٌ مُؤَلَّفٌ بَيْنَ قُلُوبِهِمْ، وَعَلِيٌّ وَاحِدٌ [مِنْهُمْ] (٥) لَيْسَ لَهُ قُلُوبٌ يُؤَلَّفُ بَيْنَهَا. وَالْمُؤْمِنُونَ (٦) صِيغَةُ (٧) جَمْعٍ، فَهَذَا نَصٌّ صَرِيحٌ لَا يَحْتَمَلُ أَنَّهُ أَرَادَ بِهِ وَاحِدًا

(١) لَمْ أَجِدْ هَذَا الْحَدِيثَ الْمَوْضُوعَ. (٢) س، ب: يَشْهَدُ لَهُ، ن: نَسْهَدُ (غَيْرُ مَنْقُوطَةٍ) لَهُ. (٣) كَذِبٌ: زِيَادَةٌ فِي (م) . (٤) س، ب: نَظِيرُهُ. (٥) مِنْهُمْ: فِي (م) فَقَطْ. (٦) س، ب: وَالْمُؤْمِنِينَ. (٧) ب: صِفَةُ، وَهُوَ تَحْرِيفٌ.