Minhaj as-SunnahIbn Taimiya

He also cited a hadith(1): “You are the first to believe in me and the first to shake my hand on the Day of Resurrection. You are the Greatest Truthful One, and you are the Distinguisher who separates truth from falsehood. You are the leader of the believers, while wealth is the leader of the unbelievers—or the leader(2) of the wrongdoers”(3).

He said: “This hadith is fabricated. Its first chain(4) includes Abbād ibn Yaqūb. Ibn Hibbān said: ‘He narrated objectionable reports from well-known narrators and therefore deserved to be abandoned as a narrator.’ It also includes Alī ibn Hāshim. Ibn Hibbān said: ‘He used to narrate objectionable reports from well-known narrators and was extreme in his Shiism.’ It further includes Muhammad ibn Abd Allah, of whom Yahyā said: ‘He is of no standing as a narrator’(5).

“As for the second chain, it includes Abū al-Salt al-Harawī, who was a vile, lying Rāfidī(6). Both Abbād and Abū al-Salt thus transmitted it(7), and Allah knows best which of them stole it from the other.”

I say: Perhaps its defect stems from Muhammad ibn Abd Allah.

It was also narrated by way of Ibn Abbās through a chain containing Abd Allah ibn Zāhir(8). Ibn Maīn said: “He is of no standing; no decent person would record hadith from him.”

Abū al-Faraj ibn al-Jawzī said: “He was extreme in his Rāfidism.”

(1) This is the next hadith, 1:344. (2) M: *wa-yaʿsūbu* (“and the leader”). (3) The phrase “or the leader of the wrongdoers” appears in a later narration, 1:345. (4) *Al-Mawdūāt*: “As for the first chain, it includes…” (5) In the latter passages, Ibn Taymiyyah did not follow Ibn al-Jawzī’s wording exactly. (6) N, S, B: *rāfidan* (“a rejecter”). (7) *Al-Mawdūāt*: “in his transmission from ʿAlī ibn Hāshim.” (8) Here Ibn Taymiyyah did not follow the order of the discussion in *Al-Mawdūāt*.
وَذَكَرَ حَدِيثًا (١) : " «أَنْتَ أَوَّلُ مَنْ آمَنَ بِي، وَأَنْتَ أَوَّلُ مَنْ يُصَافِحُنِي يَوْمَ الْقِيَامَةِ، وَأَنْتَ الصِّدِّيقُ الْأَكْبَرُ، وَأَنْتَ الْفَارُوقُ تُفَرِّقُ بَيْنَ الْحَقِّ وَالْبَاطِلِ، وَأَنْتَ يَعْسُوبُ الْمُؤْمِنِينَ، وَالْمَالُ يَعْسُوبُ الْكَافِرِينَ، أَوْ يَعْسُوبُ (٢) الظُّلْمَةِ» (٣) " . قَالَ: " وَهَذَا حَدِيثٌ مَوْضُوعٌ، وَفِي طَرِيقِهِ الْأَوَّلِ (٤) ، عَبَّادُ بْنُ يَعْقُوبَ. قَالَ ابْنُ حِبَّانَ: يَرْوِي الْمَنَاكِيرَ عَنِ الْمَشَاهِيرِ فَاسْتَحَقَّ التَّرْكَ، وَفِيهِ عَلِيُّ بْنُ هَاشِمٍ، قَالَ ابْنُ حِبَّانَ: كَانَ يَرْوِي الْمَنَاكِيرَ عَنِ الْمَشَاهِيرِ، وَكَانَ غَالِيًا فِي التَّشَيُّعِ، وَفِيهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، قَالَ يَحْيَى: لَيْسَ بِشَيْءٍ (٥) ، وَأَمَّا الطَّرِيقُ الثَّانِي فَفِيهِ أَبُو الصَّلْتِ الْهَرَوِيُّ، كَانَ كَذَّابًا رَافِضِيًّا (٦) خَبِيثًا، فَقَدِ اجْتَمَعَ عَبَّادٌ وَأَبُو الصَّلْتِ فِي رِوَايَتِهِ (٧) ، وَاللَّهُ أَعْلَمُ بِهِمَا أَيُّهُمَا سَرَقَهُ مِنْ صَاحِبِهِ ". قُلْتُ: لَعَلَّ الْآفَةَ فِيهِ مِنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ. وَرُوِيَ عَنْ طَرِيقِ ابْنِ عَبَّاسٍ، وَفِيهِ عَبْدُ اللَّهِ بْنُ زَاهِرٍ (٨) ، قَالَ ابْنُ مَعِينٍ: لَيْسَ بِشَيْءٍ، لَا يَكْتُبُ عَنْهُ إِنْسَانٌ فِي خَيْرٍ، قَالَ أَبُو الْفَرَجِ بْنُ الْجَوْزِيِّ: " كَانَ غَالِيًا فِي الرَّفْضِ " .
(١) وَهُوَ الْحَدِيثُ التَّالِي ١/٣٤٤ (٢) م: وَيَعْسُوبُ (٣) عِبَارَةُ " أَوْ يَعْسُوبُ الظُّلْمَةِ " جَاءَتْ فِي رِوَايَةٍ تَالِيَةٍ ١/٣٤٥ (٤) الْمَوْضُوعَاتِ: أَمَّا الطَّرِيقُ الْأَوَّلُ فَفِيهِ (٥) لَمْ يَلْتَزِمِ ابْنُ تَيْمِيَةَ فِي الْعِبَارَاتِ الْأَخِيرَةِ بِكَلَامِ ابْنِ الْجَوْزِيِّ (٦) ن، س، ب: رَافِضًا (٧) الْمَوْضُوعَاتِ: فِي رِوَايَتِهِ عَنْ عَلِيِّ بْنِ هَاشِمٍ (٨) لَمْ يَلْتَزِمْ هُنَا ابْنُ تَيْمِيَةَ بِتَرْتِيبِ كَلَامِ " الْمَوْضُوعَاتِ "

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