Minhaj as-Sunnah - Ibn Taimiya - (8/198)

Minhaj as-SunnahIbn Taimiya

that this one is true?” If that is the case (1), Abū Hanīfa does not deny that miracles may be granted to ‘Umar, ‘Alī, and others. Rather, he rejected this hadith because of the many indications that it is false, its contradiction of Islamic law and reason, and the fact that none of the scholars renowned for hadith among the Successors and their successors—those who transmit from the Companions—narrated it. It was narrated only by a liar or an unknown narrator whose integrity and accuracy in transmission are not established. How, then, can such a report be accepted from people like these?

The other Muslim scholars would wish a report like this to be authentic, since it recounts miracles of the Prophet—may Allah bless him and grant him peace—and establishes ‘Alī’s superiority over those who love him and are loyal to him. Yet they do not consider it permissible to believe a falsehood, so they rejected it out of religious conviction (2).

[Section: The tenth point—the Rāfidī’s discussion of miracles granted to ‘Alī, may Allah be pleased with him, and the response]

(Section)

The Rāfidī said (3): “The tenth: What the biographers have related: the water rose at Kufa (4), and the people feared drowning. They urgently sought the help of the Commander of the Faithful, ‘Alī ibn Abī Tālib (5). He mounted the Messenger of Allah’s mule—may Allah bless him and grant him peace—and the people went out with him. He dismounted on the bank of the Euphrates [and prayed] (6), then supplicated and struck the surface (7) of the water with a rod he held in his hand (8), whereupon the water subsided,

(1) n, s, b: dhālika (“that”). (2) s, b: diyānatan, wa-Allāhu a‘lam (“out of religious conviction; Allah knows best”). (3) In (k), p. 190 (m). (4) m: annahu lammā arāda al-Kūfa (“that when he intended to go to Kufa”), a corrupt reading; k: anna al-mā’a zāda fī al-Kūfa (“that the water rose in Kufa”). (5) k: amīr al-mu’minīn—‘alayhi al-salām (“Commander of the Faithful—peace be upon him”). (6) Fa-sallā (“then he prayed”) is an addition from (k). (7) n, m, s, b: safīhata (“surface”); the adopted reading is from (k). (8) m: bi-qadībin kāna bi-yadihi (“with a rod that was in his hand”); k: bi-qadībin fī yadihi (“with a rod in his hand”).

صِدْقِ هَذَا. فَإِنْ كَانَ كَذَلِكَ (١) ، فَأَبُو حَنِيفَةَ لَا يُنْكِرُ أَنْ يَكُونَ لِعُمَرَ وَعَلِيٍّ وَغَيْرِهِمَا كَرَامَاتٌ، بَلْ أَنْكَرَ هَذَا الْحَدِيثَ ; لِلدَّلَائِلِ الْكَثِيرَةِ عَلَى كَذِبِهِ، وَمُخَالَفَتِهِ لِلشَّرْعِ وَالْعَقْلِ، وَأَنَّهُ لَمْ يَرْوِهِ أَحَدٌ مِنَ الْعُلَمَاءِ الْمَعْرُوفِينَ بِالْحَدِيثِ، مِنَ التَّابِعِينَ وَتَابِعِيهِمْ، وَهُمُ الَّذِينَ يَرْوُونَ عَنِ الصَّحَابَةِ، بَلْ لَمْ يَرْوِهِ إِلَّا كَذَّابٌ أَوْ مَجْهُولٌ لَا يُعْلَمُ عَدْلُهُ وَضَبْطُهُ، فَكَيْفَ يُقْبَلُ هَذَا مِنْ مِثْلِ هَؤُلَاءِ؟ ! وَسَائِرُ عُلَمَاءِ الْمُسْلِمِينَ يَوَدُّونَ أَنْ يَكُونَ مِثْلُ هَذَا صَحِيحًا ; لِمَا فِيهِ مِنْ مُعْجِزَاتِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَفَضِيلَةِ عَلِيٍّ، عَلَى الَّذِينَ يُحِبُّونَهُ وَيَتَوَلَّوْنَهُ، وَلَكِنَّهُمْ لَا يَسْتَجِيزُونَ التَّصْدِيقَ بِالْكَذِبِ، فَرَدُّوهُ دِيَانَةً (٢) . [فصل العاشر كلام الرافضي على كرامات علي رضي الله عنه والرد عليه] (فَصْلٌ) قَالَ الرَّافِضِيُّ (٣) : " الْعَاشِرُ: مَا رَوَاهُ أَهْلُ السِّيَرِ: أَنَّ الْمَاءَ زَادَ بِالْكُوفَةِ (٤) ، وَخَافُوا الْغَرَقَ، فَفَزِعُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ (٥) ، فَرَكِبَ بَغْلَةَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَخَرَجَ النَّاسُ مَعَهُ، فَنَزَلَ عَلَى شَاطِئِ الْفُرَاتِ [فَصَلَّى] (٦) ، ثُمَّ دَعَا وَضَرَبَ صَفْحَةَ (٧) الْمَاءِ بِقَضِيبٍ كَانَ فِي يَدِهِ (٨) ، فَغَاصَ الْمَاءُ،

(١) ن، س، ب: ذَلِكَ (٢) س، ب: دِيَانَةً، وَاللَّهُ أَعْلَمُ. (٣) فِي (ك) ص ١٩٠ (م) . (٤) م: أَنَّهُ لَمَّا أَرَادَ الْكُوفَةَ، وَهُوَ تَحْرِيفٌ، ك: أَنَّ الْمَاءَ زَادَ فِي الْكُوفَةِ. (٥) ك: أَمِيرِ الْمُؤْمِنِينَ - عَلَيْهِ السَّلَامُ - (٦) فَصَلَّى: زِيَادَةٌ مِنْ (ك) . (٧) ن، م، س، ب: صَفِيحَةَ: وَالْمُثْبَتُ مِنْ (ك) (٨) م: بِقَضِيبٍ كَانَ بِيَدِهِ، ك: بِقَضِيبٍ فِي يَدِهِ.