Minhaj as-SunnahIbn Taimiya

Abū Bakr to command expeditions in which one-fifth shares were due. Thus, his knowledge of the rulings governing them undoubtedly equaled Alī’s, for the Prophet (may Allah bless him and grant him peace) would appoint no one to a task unless that person knew what he was being appointed to oversee. It has also been authentically established that Abū Bakr and Umar (may Allah be pleased with them both) issued legal opinions during the lifetime of the Messenger of Allah (may Allah bless him and grant him peace), and he was aware of this. It is inconceivable that he would have permitted them to do so unless they were more knowledgeable than others (1). The Messenger of Allah (may Allah bless him and grant him peace) also appointed Muādh and Abū Mūsā al-Asharī, alongside Alī, to serve as judges in Yemen. Thus, many others shared this distinction with Alī, including Abū Bakr and Umar. Abū Bakr then stood alone in possessing the bulk and greater part of the knowledge.”

Section

The Rāfidī said (2): “It was concerning him that the following statement of Allah, Exalted is He, was revealed:

‘And that a receptive ear might retain it.’

(Surah al-Hāqqa: 12).”

The response is that the hadith to that effect is fabricated by agreement of the scholars (3). It is self-evident that Allah, Exalted is He, did not mean that it would be retained by only one receptive ear out of all ears, nor specifically by the ear of one particular person. Rather, the expression denotes the entire category and thus includes every receptive ear (4).

(1) *Al-Fasl* reads: “and they are more knowledgeable than those below the two of them.” (2) In K, p. 178 (M). (3) I have not found this hadith. (4) S and B read: *wāʿiyatin* (“receptive,” in the genitive); Allah knows best.
أَبَا بَكْرٍ عَلَى بُعُوثٍ فِيهَا الْأَخْمَاسُ، فَقَدْ سَاوَى عِلْمُهُ عِلْمَ عَلِيٍّ فِي حُكْمِهَا بِلَا شَكٍّ، إِذْ لَا يَسْتَعْمِلُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا عَالِمًا بِمَا يَسْتَعْمِلُهُ عَلَيْهِ، وَقَدْ صَحَّ أَنَّ أَبَا بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا كَانَا يُفْتِيَانِ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ يَعْلَمُ ذَلِكَ، وَمُحَالٌ أَنْ يُبِيحَ لَهُمَا ذَلِكَ إِلَّا وَهُمَا أَعْلَمُ مِنْ غَيْرِهِمَا (١) ، وَقَدِ اسْتَعْمَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيْضًا عَلَى الْقَضَاءِ بِالْيَمَنِ مَعَ عَلِيٍّ مُعَاذًا وَأَبَا مُوسَى الْأَشْعَرِيَّ، فَلِعَلِيٍّ فِي هَذَا شُرَكَاءُ كَثِيرٌ مِنْهُمْ أَبُو بَكْرٍ وَعُمَرُ، ثُمَّ انْفَرَدَ أَبُو بَكْرٍ بِالْجُمْهُورِ وَالْأَغْلَبِ مِنَ الْعِلْمِ ". فَصْلٌ قَالَ الرَّافِضِيُّ (٢) : " وَفِيهِ نَزَلَ قَوْلُهُ تَعَالَى: {وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ} (سُورَةِ الْحَاقَّةِ: ١٢) . وَالْجَوَابُ: أَنَّهُ حَدِيثٌ مَوْضُوعٌ بِاتِّفَاقِ أَهْلِ الْعِلْمِ (٣) ، وَمَعْلُومٌ بِالِاضْطِرَارِ أَنَّ اللَّهَ تَعَالَى لَمْ يُرِدْ بِذَلِكَ أَنْ لَا تَعِيَهَا إِلَّا أُذُنٌ وَاعِيَةٌ وَاحِدَةٌ مِنَ الْآذَانِ، وَلَا أُذُنُ شَخْصٍ مُعَيَّنٍ، لَكِنَّ الْمَقْصُودَ النَّوْعُ فَيَدْخُلُ فِي ذَلِكَ كُلُّ أُذُنٍ وَاعِيَةٍ (٤) .
(١) الْفِصَلِ: وَهُمْ أَعْلَمُ مِمَّنْ دُونَهُمَا. . (٢) فِي (ك) ص ١٧٨ (م) (٣) لَمْ أَجِدْ هَذَا الْحَدِيثَ (٤) س، ب: وَاعِيَةٍ، وَاللَّهُ أَعْلَمُ

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