Minhaj as-Sunnah - Ibn Taimiya - (7/278)

Minhaj as-SunnahIbn Taimiya

and my heir (1), and you shall be with me in my palace in Paradise, together with my daughter Fātimah, for you (2) are my brother and companion.” Then the Messenger of Allah—peace and blessings be upon him—recited: “As brothers, seated on thrones, facing one another”’—those who love one another for Allah’s sake, looking at one another. A bond of brotherhood entails affinity and resemblance. Since Ali was singled out for a bond of brotherhood with the Prophet—peace and blessings be upon him (3)—it follows that he was the Imam.”

The response may be given in several ways:

First, the soundness of this chain of transmission must be established. This hadith is not in the Musnad of Ahmad, nor did Ahmad [ever] (4) narrate it, whether in the Musnad or in “al-Fadā’il (5),” nor did his son (6).

Accordingly, this Rāfidī’s statement, “from the Musnad of Ahmad” (7), is a lie and a false claim about the Musnad. Rather, it comes from the additions of al-Qatī‘ī*, which contain fabricated falsehoods that scholars unanimously agree are fabrications; al-Qatī‘ī narrated it* (8) from (9) Abd Allāh ibn Muhammad ibn Abd al-Azīz al-Baghawī, who said: Husayn ibn Muhammad al-Dhāri‘ narrated to us; Abd al-Mu’min ibn Abbād narrated to us; Yazīd ibn Ma‘n narrated to us, from Abd Allāh ibn Shurahbīl, from Zayd ibn Abī Awfā (10).

(1) M reads: “wa-qārinī,” which is a textual corruption. (2) K reads: “and you are.” (3) K reads: “the Messenger of Allah—may Allah bless him and his family.” (4) The word “ever” is an addition in M. (5) S reads: “Nor is it in al-Fadā'il.” (6) M reads: “nor his deputy”; S reads: “nor did he record it.” (7) The word “from” is omitted in M; S and B read: “in the Musnad of Ahmad.” (8) The passage between the two asterisks is omitted in M. (9) The hadith is found in Fadā'il al-Sahābah, 2/638–639, no. 1085. (10) The editor of Fadā'il al-Sahābah discussed this chain of transmission at 1/525 (hadith no. 871). Then, when commenting on the present hadith, he said: “Its chain of transmission is weak because of Abd al-Mu'min ibn Abbād.” Earlier, at 1/525, he had written: “Its chain includes Abd al-Mu'min ibn Abbād al-Abdī. Abū Hātim declared him weak, and al-Bukhārī said: ‘His narrations are not corroborated.’ Al-Sājī and Ibn al-Jārūd listed him among the weak narrators, whereas Ibn Hibbān listed him among the trustworthy narrators. Al-Tārīkh al-Kabīr, 3, 2/117; al-Dīwān, p. 202; al-Mīzān, 2/670; al-Lisān, 4/76.”

وَوَارِثِي (١) ، وَأَنْتَ مَعِي فِي قَصْرِي فِي الْجَنَّةِ، وَمَعَ ابْنَتِي فَاطِمَةَ، فَأَنْتَ (٢) أَخِي وَرَفِيقِي. ثُمَّ تَلَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: {إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ} » ، الْمُتَحَابِّينَ فِي اللَّهِ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ. وَالْمُؤَاخَاةُ تَسْتَدْعِي الْمُنَاسَبَةَ وَالْمُشَاكَلَةَ، فَلَمَّا اخْتُصَّ عَلِيٌّ بِمُؤَاخَاةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (٣) - كَانَ هُوَ الْإِمَامَ ". وَالْجَوَابُ مِنْ وُجُوهٍ: أَحَدُهَا: الْمُطَالَبَةُ بِصِحَّةِ هَذَا الْإِسْنَادِ. وَلَيْسَ هَذَا الْحَدِيثُ فِي مُسْنَدِ أَحْمَدَ، وَلَا رَوَاهُ أَحْمَدُ [قَطُّ] (٤) لَا فِي الْمُسْنَدِ وَلَا فِي " الْفَضَائِلِ (٥) " وَلَا ابْنُهُ (٦) . فَقَوْلُ هَذَا الرَّافِضِيِّ: " مِنْ مُسْنَدِ أَحْمَدَ " (٧) كَذِبٌ وَافْتِرَاءٌ عَلَى الْمُسْنَدِ، وَإِنَّمَا هُوَ مِنْ زِيَادَاتِ الْقَطِيعِيِّ * الَّتِي فِيهَا مِنَ الْكَذِبِ الْمَوْضُوعِ مَا اتَّفَقَ أَهْلُ الْعِلْمِ عَلَى أَنَّهُ كَذِبٌ مَوْضُوعٌ، رَوَاهُ الْقَطِيعِيُّ * (٨) عَنْ (٩) عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الْبَغَوِيِّ، حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ الذَّارِعُ، حَدَّثَنَا عَبْدُ الْمُؤْمِنِ بْنُ عَبَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ مَعْنٍ، عَنْ عَبْدِ اللَّهِ بْنِ شُرَحْبِيلَ، عَنْ زَيْدِ بْنِ أَبِي أَوْفَى (١٠) .

(١) م: وَقَارِنِي، وَهُوَ تَحْرِيفٌ. (٢) ك: وَأَنْتَ. (٣) ك: رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ. (٤) قَطُّ: زِيَادَةٌ فِي (م) . (٥) س: وَلَا هُوَ فِي " الْفَضَائِلِ ". (٦) م: وَلَا نَائِبُهُ، س: وَلَا أَثْبَتَهُ. (٧) مِنْ: سَاقِطَةٌ مِنْ (م) ، وَفِي س، ب: فِي مُسْنَدِ أَحْمَدَ. (٨) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٩) الْحَدِيثُ فِي " فَضَائِلِ الصَّحَابَةِ " ٢/٦٣٨ - ٦٣٩ رَقْمُ ١٠٨٥ (١٠) تَكَلَّمَ مُحَقِّقُ كِتَابِ " فَضَائِلِ الصَّحَابَةِ " عَلَى هَذَا السَّنَدِ ١/٥٢٥ (الْحَدِيثُ رَقْمُ ٨٧١) ثُمَّ قَالَ عِنْدَ التَّعْلِيقِ عَلَى هَذَا الْحَدِيثِ: " إِسْنَادُهُ ضَعِيفٌ لِأَجْلِ عَبْدِ الْمُؤْمِنِ بْنِ عَبَّادٍ " وَذَكَرَ قَبْلَ ذَلِكَ ١/٥٢٥ " وَفِيهِ عَبْدُ الْمُؤْمِنِ بْنُ عَبَّادٍ الْعَبْدِيُّ، ضَعَّفَهُ أَبُو حَاتِمٍ، وَقَالَ الْبُخَارِيُّ: لَا يُتَابَعُ عَلَى حَدِيثِهِ، ذَكَرَهُ السَّاجِيُّ، وَابْنُ الْجَارُودِ فِي الضُّعَفَاءِ، وَذَكَرَهُ ابْنُ حِبَّانَ فِي الثِّقَاتِ. التَّارِيخَ الْكَبِيرَ ٣ ٢/١١٧، الدِّيوَانَ ص ٢٠٢ الْمِيزَانَ ٢/٦٧٠ اللِّسَانَ ٤/٧٦.