Minhaj as-Sunnah - Ibn Taimiya - (7/307)

Minhaj as-SunnahIbn Taimiya

Moreover, if he put this proposal to forty men, they—or most of them, or some number among them—could have responded to him. Had several of them responded, which one would have become his successor after him? Would he designate one(1) without any basis for doing so? Or would he appoint(2) all of them as successors at the same time? According to this account, he made executorship, succession, brotherhood, and support contingent upon nothing more than a simple matter: accepting the two declarations of faith and assisting in this undertaking. Every believer in Allah, His Messenger, and the Last Day, until the Day of Resurrection, has an ample share in this; whoever has no share in it is a hypocrite. How, then, can such words be attributed to the Prophet, may Allah bless him and grant him peace?!

Seventh:

Hamza, Ja‘far, and Ubayda ibn al-Hārith responded just as Ali did, by accepting the two declarations of faith and offering assistance in this undertaking. They were among the first and foremost who believed in Allah and His Messenger at the beginning of Islam. Indeed, Hamza embraced Islam before the believers numbered forty men. The Prophet, may Allah bless him and grant him peace, was then in the house of al-Arqam ibn Abī al-Arqam, and Hamza’s meeting with the Prophet, may Allah bless him and grant him peace, took place in al-Arqam’s house. The Prophet and all the Banū Abd al-Muttalib did not gather together in a single house, for Abu Lahab was openly hostile to the Messenger of Allah, may Allah bless him and grant him peace. When the Banū Hāshim were confined in the mountain pass, Abu Lahab did not join them.

(Eighth)(3):

The account given in the authentic hadith collections concerning the revelation of this verse differs from this. In the two Sahih collections, it is narrated from Ibn Umar and Abu Hurayra—the wording being that of Abu Hurayra—that the Prophet, may Allah bless him

(1) N, S, and B read: “one [of them] would appoint [him]”; the reading adopted here is probably correct. (2) S and B read: “he did not appoint,” which is a corruption. (3) The words “and the eighth” are omitted from N, S, and B, with a blank in their place. The margin of S states: “A blank in its exemplar.”

وَأَيْضًا فَإِنْ كَانَ عَرَضَ هَذَا الْأَمْرَ عَلَى أَرْبَعِينَ رَجُلًا أَمْكَنَ أَنْ يُجِيبُوهُ - أَوْ أَكْثَرُهُمْ أَوْ عَدَدٌ مِنْهُمْ - فَلَوْ أَجَابَهُ مِنْهُمْ عَدَدٌ مَنْ كَانَ الَّذِي يَكُونُ الْخَلِيفَةَ بَعْدَهُ أَيُعَيِّنُ وَاحِدًا (١) . بِلَا مُوجِبٍ؟ أَمْ يَجْعَلُ (٢) . الْجَمِيعَ خُلَفَاءَ فِي وَقْتٍ وَاحِدٍ؟ وَذَلِكَ أَنَّهُ لَمْ يُعَلِّقِ الْوَصِيَّةَ وَالْخِلَافَةَ، وَالْأُخُوَّةَ وَالْمُؤَازَرَةَ، إِلَّا بِأَمْرٍ سَهْلٍ، وَهُوَ الْإِجَابَةُ عَلَى الشَّهَادَتَيْنِ، وَالْمُعَاوَنَةُ عَلَى هَذَا الْأَمْرِ، وَمَا مِنْ مُؤْمِنٍ يُؤْمِنُ بِاللَّهِ وَرَسُولِهِ وَالْيَوْمِ الْآخِرِ إِلَى يَوْمِ الْقِيَامَةِ، إِلَّا وَلَهُ مِنْ هَذَا نَصِيبٌ وَافِرٌ، وَمَنْ لَمْ يَكُنْ لَهُ مِنْ ذَلِكَ حَظٌّ فَهُوَ مُنَافِقٌ فَكَيْفَ يَجُوزُ نِسْبَةُ مِثْلِ هَذَا الْكَلَامِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ ! السَّابِعُ: أَنَّ حَمْزَةَ، وَجَعْفَرًا، وَعُبَيْدَةَ بْنَ الْحَارِثِ أَجَابُوا إِلَى مَا أَجَابَهُ عَلِيٌّ مِنَ الشَّهَادَتَيْنِ وَالْمُعَاوَنَةِ عَلَى هَذَا الْأَمْرِ، فَإِنَّ هَؤُلَاءِ مِنَ السَّابِقِينَ الْأَوَّلِينَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ فِي أَوَّلِ الْأَمْرِ، بَلْ حَمْزَةُ أَسْلَمَ قَبْلَ أَنْ يَصِيرَ الْمُؤْمِنُونَ أَرْبَعِينَ رَجُلًا، وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي دَارِ الْأَرْقَمِ بْنِ أَبِي الْأَرْقَمِ، وَكَانَ اجْتِمَاعُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِهِ فِي دَارِ الْأَرْقَمِ، وَلَمْ يَكُنْ يَجْتَمِعُ هُوَ وَبَنُو عَبْدِ الْمُطَّلِبِ كُلُّهُمْ فِي دَارٍ وَاحِدَةٍ، فَإِنَّ أَبَا لَهَبٍ كَانَ مُظْهِرًا لِمُعَادَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلَمَّا حُصِرَ بَنُو هَاشِمٍ فِي الشِّعْبِ لَمْ يَدْخَلْ مَعَهُمْ أَبُو لَهَبٍ. (الثَّامِنُ) (٣) .: أَنَّ الَّذِي فِي الصِّحَاحِ مِنْ نُزُولِ هَذِهِ الْآيَةِ غَيْرُ هَذَا، فَفِي الصَّحِيحَيْنِ عَنِ ابْنِ عُمَرَ وَأَبِي هُرَيْرَةَ - وَاللَّفْظُ لَهُ - عَنِ النَّبِيِّ صَلَّى اللَّهُ

(١) ن، س، ب: يُعَيِّنُ وَاحِدٌ ; وَلَعَلَّ الصَّوَابَ مَا أَثْبَتُّهُ (٢) س، ب: لَمْ يَجْعَلْ، وَهُوَ تَحْرِيفٌ (٣) كَلِمَةُ " وَالثَّامِنُ " سَاقِطَةٌ مِنْ (ن) ، (س) (ب) وَمَكَانُهَا بَيَاضٌ وَكُتِبَ فِي هَامِشِ (س) : " بَيَاضٌ بِأَصْلِهِ "