Minhaj as-Sunnah - Ibn Taimiya - (7/397)

Minhaj as-SunnahIbn Taimiya

their accounts of the virtues of the three, some of the strongest evidence against him. If material of this kind is valid evidence, then it is evidence both for and against him; otherwise, he may not cite it as evidence.

The Fourth Point:

This is countered by something stronger: the consensus of the Muslim community is authoritative on the basis of the Quran, the Sunnah, and consensus. The kindred are part of the Muslim community; thus, establishing the consensus of the Muslim community necessarily establishes the consensus of the kindred. The best member of the Muslim community is Abū Bakr, as has already been mentioned and will be further explained.

If, in the case of a group whose consensus constitutes proof, the view of its best member must be followed unconditionally—even if that member is not the imam—then Abū Bakr’s imamate is established. If this does not necessarily follow, however, what they have said concerning Alī’s imamate is invalid. According to this man’s position, Abū Bakr stands in relation to the entire Muslim community after its Prophet as Alī stands in relation to the kindred after their Prophet.

[The Eleventh Point: The Hadiths Related by the Majority Concerning the Obligation to Love Him and Show Loyalty to Him]

Chapter

The Rāfidī said (1):

“The eleventh proof consists of what the majority have related concerning the obligation (2) to love him and show loyalty to him: Ahmad ibn Hanbal narrated in his Musnad that ‘the Messenger of Allah (peace and blessings be upon him) * took Hasan and Husayn by the hand and said: Whoever loves me and loves (3) these two, their father, and their mother will be with me (4) at my rank on the Day of Resurrection.’ (5)”

(1) In K, pp. 172(M)–173(M). (2) M reads: “aspects of”; this is a corruption. (3) K reads: “and he said, ‘Whoever loves me and then loves …’” (4) K reads: “would be with me.” (5) The hadith is narrated from Alī ibn Husayn, from his father, from his grandfather, in *Fadā'il al-Sahāba*, 2:963–64 (no. 1185), with similar wording. The editor commented: “Its isnād includes Alī ibn Ja'far ibn Muhammad al-Sādiq, concerning whom no assessment either criticizing him or declaring him reliable has been recorded; the remaining transmitters are reliable. In his entry on Alī in *al-Mīzān* (3:117), al-Dhahabī said: ‘He does not meet the criteria for inclusion in my book, because I have not seen anyone declare him weak—nor, indeed, anyone declare him reliable. However, [he narrated] an extremely *munkar* (objectionable) hadith; al-Tirmidhī graded it neither *sahīh* (authentic) nor *hasan* (fair).’ He then cited the hadith. In *Siyar al-Nubalā'* (4: l [0–9] 08), al-Dhahabī said: ‘Its isnād is weak, and its matn (text) is *munkar*.’ Al-Tirmidhī also narrated it (5:641) and said: ‘This is a *hasan gharīb* (fair but singly transmitted) hadith. We know it only as a narration of Ja'far ibn Muhammad, and only through this route.’ We have seen, however, that al-Dhahabī denied that al-Tirmidhī had graded it *hasan*. Ahmad Shākir stated in his notes to *al-Musnad* (2:25): ‘The grading *hasan* is attested in some copies of al-Tirmidhī, but not in others.’ *Al-Tahdhīb* (10:43) states that when Nasr ibn Alī narrated this hadith, al-Mutawakkil ordered that he be given one thousand lashes.”

ذِكْرِ فَضَائِلِ الثَّلَاثَةِ مَا هُوَ مِنْ أَعْظَمِ الْحُجَجِ عَلَيْهِ، فَإِنْ كَانَ هَذَا الْقَدْرُ حُجَّةً فَهُوَ حَجَّةٌ لَهُ وَعَلَيْهِ، وَإِلَّا فَلَا يَحْتَجُّ بِهِ. الْوَجْهُ الرَّابِعُ: أَنَّ هَذَا مُعَارَضٌ بِمَا هُوَ أَقْوَى مِنْهُ، وَهُوَ أَنَّ إِجْمَاعَ الْأُمَّةِ حُجَّةٌ بِالْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ، وَالْعِتْرَةُ بَعْضُ الْأُمَّةِ فَيَلْزَمُ مِنْ ثُبُوتِ إِجْمَاعِ الْأُمَّةِ إِجْمَاعُ الْعِتْرَةِ، وَأَفْضَلُ الْأُمَّةِ أَبُو بَكْرٍ، كَمَا تَقَدَّمَ ذِكْرُهُ وَيَأْتِي. وَإِنْ كَانَتِ الطَّائِفَةُ الَّتِي إِجْمَاعُهَا حُجَّةٌ يَجِبُ اتِّبَاعُ قَوْلِ أَفْضَلِهَا مُطْلَقًا، وَإِنْ لَمْ يَكُنْ هُوَ الْإِمَامَ ثَبَتَ أَنَّ أَبَا بَكْرٍ هُوَ الْإِمَامُ، وَإِنْ لَمْ يَجِبْ أَنْ يَكُونَ الْأَمْرُ كَذَلِكَ بَطَلَ مَا ذَكَرُوهُ فِي إِمَامَةِ عَلِيٍّ، فَنِسْبَةُ أَبِي بَكْرٍ إِلَى جَمِيعِ الْأُمَّةِ بَعْدَ نَبِيِّهَا كَنِسْبَةِ عَلِيٍّ إِلَى الْعِتْرَةِ بَعْدَ نَبِيِّهَا عَلَى قَوْلِ هَذَا. [الحادي عشر الأحاديث التي رواها الجمهور عن وحوب محبته وموالاته] فَصْلٌ قَالَ الرَّافِضِيُّ (١) : " الْحَادِي عَشَرَ: مَا رَوَاهُ الْجُمْهُورُ مِنْ وُجُوبِ (٢) مَحَبَّتِهِ وَمُوَالَاتِهِ: رَوَى أَحْمَدُ بْنُ حَنْبَلٍ فِي مُسْنَدِهِ «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ * أَخَذَ بِيَدِ حَسَنٍ وَحُسَيْنٍ، فَقَالَ مَنْ أَحَبَّنِي وَأَحَبَّ (٣) هَذَيْنِ وَأَبَاهُمَا وَأَمَّهُمَا فَهُوَ مَعِي (٤) فِي دَرَجَتِي يَوْمَ الْقِيَامَةِ» (٥) " .

(١) فِي (ك) ص ١٧٢ (م) ـ ١٧٣ (م) (٢) م: وَجَوُهِ، وَهُوَ تَحْرِيفٌ (٣) ك: وَقَالَ مَنْ أَحَبَّنِي فَأَحَبَّ (٤) ك: كَانَ مَعِي (٥) الْحَدِيثُ عَنْ عَلِيِّ بْنِ حُسَيْنٍ عَنْ أَبِيهِ عَنْ جِدِّهِ فِي كِتَابِ " فَضَائِلِ الصَّحَابَةِ " ٢/٩٦٣ - ٩٦٤ (رَقْمُ ١١٨٥) بِأَلْفَاظٍ مُقَارِبَةٍ وَقَالَ الْمُحَقِّقُ فِي تَعْلِيقِهِ: " فِي إِسْنَادِهِ عَلِيُّ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ: لَمْ يُذْكَرْ بِجَرْحٍ وَلَا تَعْدِيلٍ، وَالْبَاقُونَ ثِقَاتٌ. قَالَ الذَّهَبِيُّ فِي الْمِيزَانِ (٣: ١١٧) فِي تَرْجَمَةِ عَلِيٍّ: " مَا هُوَ مِنْ شَرْطِ كِتَابِي، لِأَنِّي مَا رَأَيْتُ أَحَدًا لَيَّنَهُ، نَعَمْ وَلَا مَنْ وَثَّقَهُ، وَلَكِنْ حَدِيثٌ مُنْكَرٌ جِدًّا، مَا صَحَّحَهُ التِّرْمِذِيُّ وَلَا حَسَّنَهُ، ثُمَّ ذَكَرَ الْحَدِيثَ ". وَقَالَ فِي سِيَرِ النُّبَلَاءِ (٤: ل [٠ - ٩] ٠٨) : إِسْنَادٌ ضَعِيفٌ وَالْمَتْنُ مُنْكَرٌ، وَأَخْرَجَهُ التِّرْمِذِيُّ (٥: ٦٤١) وَقَالَ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ جَعْفَرِ بْنِ مُحَمَّدٍ إِلَّا مِنْ هَذَا الْوَجْهِ. وَقَدْ رَأَيْنَا أَنَّ الذَّهَبِيَّ أَنْكَرَ أَنْ يَكُونَ التِّرْمِذِيُّ حَسَّنَهُ. قَالَ أَحْمَد شَاكِر فِي تَعْلِيقِهِ عَلَى الْمُسْنَدِ (٢: ٢٥) : وَالتَّحْسِينُ ثَابِتٌ فِي بَعْضِ نُسَخِ التِّرْمِذِيِّ دُونَ بَعْضٍ. وَذُكِرَ فِي التَّهْذِيبِ (١٠: ٤٣) أَنَّهُ لَمَّا حَدَّثَ نَصْرُ بْنُ عَلِيٍّ هَذَا الْحَدِيثَ أَمَرَ الْمُتَوَكِّلُ بِضَرْبِهِ أَلَفَ ضَرْبَةٍ