Minhaj as-SunnahIbn Taimiya

according to scholarly consensus; neither does the narration of the preacher (1) of Khwarazm, for his narrations contain an array of lies, some of which rank among the most egregious fabrications by scholarly consensus.

The second point:

The hadiths narrated by Ibn Khālawayh are fabricated lies (2) in the judgment of hadith scholars and recognized experts. They know with immediate certainty, admitting no doubt, that this is a lie about the Messenger of Allah, may Allah bless him and grant him peace. None of these reports appears in any of the hadith books upon which hadith scholars rely—not in the Sahīh collections, the Musnad compilations (3), the Sunan works, the Mu'jam collections, or any similar books.

The third point:

Anyone who carefully considers their wording will see that they are fabrications falsely ascribed to the Messenger of Allah, may Allah bless him and grant him peace. One example is the statement:

“Whoever wishes to hold fast to the rod of ruby that Allah created with His Hand, after which He said to it, ‘Be,’ and so it was.”

This is one of the fables passed off as hadith. It is as though, upon hearing that Allah created Adam with His Hand from dust and then said to him, “Be,” and so he was (4), they drew an analogy between this ruby and Adam’s creation. Adam was created from dust; then He said to him, “Be,” and so he was, becoming alive when the spirit was breathed into him. This rod (5), however, was complete by virtue of its very creation. There was therefore no subsequent state in which it could be told, “Be.” Nor has any scholar ever said that Allah created a ruby with His Hand. Rather, it has been related in several reports that Allah created only three things with His Hand: Adam, the Pen, and the Garden of Eden,

(1) B reads: “the most eloquent of Khwārazm.” (2) M reads: “fabricated.” (3) M reads: “nor the masānīd (Musnad compilations).” (4) N, S, and B read: “and so it comes to be.” (5) M reads: “As for what the rod came to.”
بِاتِّفَاقِ أَهْلِ الْعِلْمِ، وَكَذَلِكَ رِوَايَةُ خَطِيبِ (١) خَوَارَزْمَ، فَإِنَّ فِي رِوَايَتِهِ مِنَ الْأَكَاذِيبِ الْمُخْتَلِفَةِ مَا هُوَ مِنْ أَقْبَحِ الْمَوْضُوعَاتِ بِاتِّفَاقِ أَهْلِ الْعِلْمِ. الْوَجْهُ الثَّانِي: أَنَّ هَذِهِ الْأَحَادِيثَ الَّتِي رَوَاهَا ابْنُ خَالَوَيْهِ كَذِبٌ مَوْضُوعَةٌ (٢) عِنْدَ أَهْلِ الْحَدِيثِ وَأَهْلِ الْمَعْرِفَةِ، يَعْلَمُونَ عِلْمًا ضَرُورِيًّا يَجْزِمُونَ بِهِ أَنَّ هَذَا كَذِبٌ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَهَذِهِ لَيْسَتْ فِي شَيْءٍ مِنْ كُتُبِ الْحَدِيثِ الَّتِي يَعْتَمِدُ عَلَيْهَا عُلَمَاءُ الْحَدِيثِ لَا الصِّحَاحِ، وَلَا الْمَسَانِدِ (٣) ، وَلَا السُّنَنِ، وَلَا الْمُعْجَمَاتِ، وَلَا نَحْوِ ذَلِكَ مِنَ الْكُتُبِ. الثَّالِثُ: أَنَّ مَنْ تَدَبَّرَ أَلْفَاظَهَا تَبَيَّنَ لَهُ أَنَّهَا مُفْتَرَاةٌ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، مِثْلَ قَوْلِهِ: «مَنْ أَحَبَّ أَنْ يَتَمَسَّكَ بِقَصَبَةِ الْيَاقُوتِ الَّتِي خَلَقَهَا اللَّهُ بِيَدِهِ، ثُمَّ قَالَ لَهَا كُونِي فَكَانَتْ» . فَهَذِهِ مِنْ خُرَافَاتِ الْحَدِيثِ، وَكَأَنَّهُمْ لَمَّا سَمِعُوا أَنَّ اللَّهَ خَلَقَ آدَمَ بِيَدِهِ مِنْ تُرَابٍ، ثُمَّ قَالَ لَهُ: كُنْ، فَكَانَ (٤) ، قَاسُوا هَذِهِ الْيَاقُوتَةَ عَلَى خَلْقِ آدَمَ، وَآدَمُ خُلِقَ مِنْ تُرَابٍ، ثُمَّ قَالَ لَهُ: كُنْ فَكَانَ فَصَارَ حَيًّا بِنَفْخِ الرُّوحِ فِيهِ فَأَمَّا هَذَا الْقَصَبُ (٥) فَبِنَفْسِ خُلُقِهِ كَمُلَ، ثُمَّ لَمْ يَكُنْ لَهُ بَعْدَ هَذَا حَالٌ يُقَالُ لَهُ فِيهَا: كُنْ، وَلَمْ يَقُلْ أَحَدٌ مِنْ أَهْلِ الْعِلْمِ إِنَّ اللَّهَ خَلَقَ بِيَدِهِ يَاقُوتَةً، بَلْ قَدْ رُوِيَ فِي عِدَّةِ آثَارٍ: أَنَّ اللَّهَ لَمْ يَخْلُقْ بِيَدِهِ إِلَّا ثَلَاثَةَ أَشْيَاءَ: آدَمَ، وَالْقَلَمَ، وَجَنَّةَ عَدْنٍ،
(١) ب: أَخْطَبِ (٢) م: مَوْضُوعٌ (٣) م: وَلَا الْمَسَانِيدِ (٤) ن، س، ب: فَيَكُونُ (٥) م: فَأَمَّا مَا ذَهَبَ إِلَيْهِ الْقَصَبُ

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