Minhaj as-Sunnah - Ibn Taimiya - (8/296)

Minhaj as-SunnahIbn Taimiya

for the general leadership of the community, which entails conveying the rulings to the entire Muslim nation?!”

The response has several aspects.

First: This is a lie, according to the consensus of the scholars and widely transmitted reports. The Prophet—may Allah bless him and grant him peace—appointed Abū Bakr to lead the Hajj in the ninth year. He neither recalled him nor did Abū Bakr return. Rather, Abū Bakr was the one who conducted the Hajj for the people that year. ʿAlī was among those under his authority: he prayed behind him, departed when he departed, and obeyed his orders, just like everyone else accompanying him.

This is established among the scholars through mass transmission. No two scholars have disagreed that Abū Bakr conducted the Hajj that year at the Prophet’s command—may Allah bless him and grant him peace. How, then, can anyone claim that he instructed ʿAlī to send him back?!

Rather, he sent ʿAlī (1) after him to announce to the polytheists the termination of their treaty. Their established custom was that only their leader, or a member of his household, could conclude agreements (2) or dissolve them; they would not accept this from just anyone.

In the two Sahīh collections; م: in the Sahīh (3), Abū Hurayra said:

“Abū Bakr al-Siddīq sent me during the pilgrimage that the Messenger of Allah—may Allah bless him and grant him peace—had appointed him to lead before the Farewell Pilgrimage, with a group announcing to the people on the Day of Sacrifice that (4) ‘no polytheist is to perform Hajj after this year, and no one is to circumambulate the House naked’” (5).

Another version reads:

“Then the Prophet sent after him—may Allah bless him

(1) bi-‘Alī (“with ‘Alī”) is omitted in (s) and (b). (2) n, s, b: al-‘uhūd (“treaties”). (3) . (4) an (“that”) is omitted in (b). (5) This hadith appeared earlier in the preceding volume, p. 475.

لِلْإِمَامَةِ الْعَامَّةِ الْمُتَضَمِّنَةِ لِأَدَاءِ الْأَحْكَامِ إِلَى جَمِيعِ الْأُمَّةِ؟ ! " وَالْجَوَابُ مِنْ وُجُوهٍ: أَحَدُهَا: أَنَّ هَذَا كَذِبٌ بِاتِّفَاقِ أَهْلِ الْعِلْمِ، وَبِالتَّوَاتُرِ الْعَامِّ ; فَإِنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - اسْتَعْمَلَ أَبَا بَكْرٍ عَلَى الْحَجِّ سَنَةَ تِسْعٍ، لَمْ يَرُدَّهُ وَلَا رَجَعَ، بَلْ هُوَ الَّذِي أَقَامَ لِلنَّاسِ الْحَجَّ ذَلِكَ الْعَامَ، وَعَلِيٌّ مِنْ جُمْلَةِ رَعِيَّتِهِ، يُصَلِّي خَلْفَهُ، وَيَدْفَعُ بِدَفْعِهِ، وَيَأْتَمِرُ بِأَمْرِهِ كَسَائِرِ مَنْ مَعَهُ. وَهَذَا مِنَ الْعِلْمِ الْمُتَوَاتِرِ عِنْدَ أَهْلِ الْعِلْمِ: لَمْ يَخْتَلِفِ اثْنَانِ فِي أَنَّ أَبَا بَكْرٍ هُوَ الَّذِي أَقَامَ الْحَجَّ ذَلِكَ الْعَامَ بِأَمْرِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. فَكَيْفَ يُقَالُ: إِنَّهُ أَمَرَهُ بِرَدِّهِ؟ ! وَلَكِنْ أَرْدَفَهُ بِعَلِيٍّ (١) لِيَنْبِذَ إِلَى الْمُشْرِكِينَ عَهْدَهُمْ ; لِأَنَّ عَادَتَهُمْ كَانَتْ جَارِيَةً أَنْ لَا يَعْقِدَ الْعُقُودَ (٢) وَلَا يَحُلَّهَا إِلَّا الْمُطَاعُ، أَوْ رَجُلٌ مِنْ أَهْلِ بَيْتِهِ، فَلَمْ يَكُونُوا يَقْبَلُونَ ذَلِكَ مِنْ كُلِّ أَحَدٍ. وَفِي الصَّحِيحَيْنِ م: وَفِي الصَّحِيحِ (٣) عَنْ أَبِي هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ الصِّدِّيقُ فِي الْحَجَّةِ الَّتِي أَمَّرَهُ عَلَيْهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَبْلَ حَجَّةِ الْوَدَاعِ، فِي رَهْطٍ يُؤَذِّنُونَ فِي النَّاسِ يَوْمَ النَّحْرِ: " أَنْ (٤) : «لَا يَحُجَّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ» " (٥) ، وَفِي رِوَايَةٍ: «ثُمَّ أَرْدَفَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ

(١) بِعَلِيٍّ: سَاقِطَةٌ مِنْ (س) ، (ب) . (٢) ن، س، ب: الْعُهُودَ. (٣) . (٤) أَنْ سَاقِطَةٌ مِنْ (ب) . (٥) سَبَقَ هَذَا الْحَدِيثُ فِي الْجُزْءِ السَّابِقِ ص ٤٧٥.