Minhaj as-SunnahIbn Taimiya

with those whose faces and limbs are radiant * (1); for the white marking occurs only (2) on the upper surface of the foot, and the marking on a hind leg is like that on a foreleg (3).

It is established in the two Sahih collections that the Prophet—blessings and peace be upon him—said:

“Woe to the heels and the soles of the feet from the Fire.” (4)

It is well known that if a horse had only a white patch on one of its forelegs or hind legs, it would not be considered white-marked. Rather, the white marking consists in the whiteness of a foreleg or hind leg. Thus, whoever does not wash both feet up to the ankles is not among those whose limbs are radiant. The leader of those whose faces and limbs are radiant will therefore have nothing to do with such a person, no matter who that leader may be.

Furthermore, the claim that Alī is their master, imam, and leader after the Messenger of Allah—blessings and peace be upon him—is necessarily known to be a lie, and the Messenger of Allah—blessings and peace be upon him—said nothing of the sort. Rather, he plainly and openly gave Abū Bakr and Umar precedence over Alī, as was known to the elite and common people alike (5), so much so that even the polytheists knew (from him) (6) that this was the case.

When the Battle of Uhud took place, “Abū Sufyān—who was then the commander of the polytheists—said three times, ‘Is Muhammad among the people? Is Muhammad among the people?’ The Prophet—may Allah bless him

(1) The text between the two asterisks is omitted from M. (2) “Except” is omitted from B. (3) In *al-Lisān*: “Regarding the hadith describing horses as having a small white forehead spot and white lower-leg markings, Ibn al-Athīr said: The white markings on such a horse’s legs rise from the area where fetters are worn, extending beyond the pasterns but not above the knees, for this is the area of anklets and fetters. The same usage occurs in the hadith, ‘My community are the radiant-faced and white-limbed’; that is, the parts washed during ablution—the hands, face, and feet—are white. The image of the traces of ablution on a person’s face, hands, and feet is borrowed from the white markings on a horse’s face, forelegs, and hindlegs.” (4) This hadith was cited previously, 4/171. (5) M reads: “the particular and the general.” (6) “From it” is omitted from N and M.
مَعَ الْغَرِّ الْمُحَجَّلِينَ * (١) ؛ فَإِنَّ الْحَجَلَةَ لَا تَكُونُ إِلَّا (٢) فِي ظَهْرِ الْقَدَمِ، وَإِنَّمَا الْحَجَلَةُ فِي الرِّجْلِ كَالْحَجَلَةِ فِي الْيَدِ (٣) . وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " «وَيْلٌ لِلْأَعْقَابِ، وَبُطُونِ الْأَقْدَامِ مِنَ النَّارِ» " (٤) . وَمَعْلُومٌ أَنَّ الْفَرَسَ لَوْ لَمْ يَكُنِ الْبَيَاضُ إِلَّا لَمْعَةً فِي يَدِهِ أَوْ رِجْلِهِ لَمْ يَكُنْ مُحَجَّلًا، وَإِنَّمَا الْحَجَلَةُ بَيَاضُ الْيَدِ أَوِ الرِّجْلِ، فَمَنْ لَمْ يَغْسِلِ الرِّجْلَيْنِ إِلَى الْكَعْبَيْنِ لَمْ يَكُنْ مِنَ الْمُحَجَّلِينَ، فَيَكُونُ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ بَرِيئًا مِنْهُ كَائِنًا مَنْ كَانَ. ثُمَّ كَوْنُ عَلِيٍّ سَيِّدَهُمْ وَإِمَامَهُمْ وَقَائِدَهُمْ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِمَّا يُعْلَمُ بِالِاضْطِرَارِ أَنَّهُ كَذِبٌ، وَأَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَقُلْ شَيْئًا مِنْ ذَلِكَ، بَلْ كَانَ يُفَضِّلُ عَلَيْهِ أَبَا بَكْرٍ وَعُمَرَ تَفْضِيلًا بَيِّنًا ظَاهِرًا، عَرَفَهُ الْخَاصَّةُ وَالْعَامَّةُ (٥) ، حَتَّى أَنَّ الْمُشْرِكِينَ كَانُوا يَعْرِفُونَ (مِنْهُ) (٦) ذَلِكَ. وَلَمَّا كَانَ يَوْمُ أُحُدٍ «قَالَ أَبُو سُفْيَانَ، وَكَانَ حِينَئِذٍ أَمِيرَ الْمُشْرِكِينَ: أَفِي الْقَوْمِ مُحَمَّدٌ؟ أَفِي الْقَوْمِ مُحَمَّدٌ؟ ثَلَاثًا، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ
(١) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) (٢) إِلَّا: سَاقِطَةٌ مِنْ (ب (٣) فِي " اللِّسَانِ " " وَفِي الْحَدِيثِ فِي صِفَةِ الْخَيْلِ: الْأَقْرَحُ الْمُحَجَّلُ، قَالَ ابْنُ الْأَثِيرِ: هُوَ الَّذِي يَرْتَفِعُ الْبَيَاضُ فِي قَوَائِمِهِ فِي مَوَاضِعِ الْقَيْدِ، وَيُجَاوِزُ الْأَرْسَاغَ، وَلَا يُجَاوِزُ الرُّكْبَتَيْنِ لِأَنَّهَا مَوَاضِعُ الْأَحْجَالِ، وَهِيَ الْخَلَاخِيلُ وَالْقُيُودُ. وَمِنْهُ الْحَدِيثُ: أُمَّتِي الْغُرُّ الْمُحَجَّلُونَ، أَيْ بِيْضُ مَوَاضِعِ الْوُضُوءِ مِنَ الْأَيْدِي وَالْوَجْهِ وَالْأَقْدَامِ، اسْتَعَارَ أَثَرَ الْوُضُوءِ فِي الْوَجْهِ وَالْيَدَيْنِ وَالرِّجْلَيْنِ لِلْإِنْسَانِ مِنَ الْبَيَاضِ الَّذِي يَكُونُ فِي وَجْهِ الْفَرَسِ وَيَدَيْهِ وَرِجْلَيْهِ " (٤) سَبَقَ هَذَا الْحَدِيثُ فِيمَا مَضَى ٤/١٧١ (٥) م: الْخَاصُّ وَالْعَامُّ (٦) مِنْهُ: سَاقِطَةٌ مِنْ (ن) ، (م)

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