Minhaj as-Sunnah - Ibn Taimiya - (8/297)

Minhaj as-SunnahIbn Taimiya

and grant him peace—ʿAlī, and instructed him to proclaim Barāʾa (the declaration of disavowal). ʿAlī proclaimed Barāʾa with us (1) among the people at Minā on the Day of Sacrifice, and announced that (2) Hajj was not to be performed (* after this year by any polytheist, and no one was to circumambulate the House naked.” He said: Abū Bakr announced the termination of the treaties to the people that year, so Hajj was not performed *) (3) in the year of the Farewell Pilgrimage—in which the Messenger of Allah—may Allah bless him and grant him peace—performed Hajj—by any polytheist.

Abū Muhammad ibn Hazm (4) said:

“What took place during the pilgrimage led by al-Siddīq was among his greatest merits, for he was the one who addressed the people during that pilgrimage season and at that immense gathering. The people listened attentively to his sermon and prayed behind him, and ʿAlī was among them. The surah mentions Abū Bakr’s merit and the cave, and ʿAlī recited it to the people. This emphatically demonstrates Abū Bakr’s merit and constitutes a decisive proof.”

The Prophet’s appointment of Abū Bakr over ʿAlī took place after he had said:

“Are you not pleased to stand in relation to me as Aaron stood in relation to Moses?” (5)

There is no doubt that this Rāfidī (rejectionist), and other leaders of the Rāfida like him, are among the most ignorant of the Messenger’s circumstances, life, affairs, and experiences. They are ignorant of matters established through mass transmission and known to anyone with even the slightest knowledge of his life. They take accounts of what happened and accept them, then add to them and subtract from them.

Even if this Rāfidī himself did not do this, it is what his teachers and predecessors did

(1) n, m: ma‘anā ‘Alī (“‘Alī with us”). (2) n, s: bi-an (“that”); m: an (“that”). (3) The passage between the two asterisks is omitted in (m). (4) I have not found the following passage verbatim in the works of Ibn Hazm available to me—al-Fisal and others. However, Ibn Hazm gives a passage similar in meaning in al-Fisal, 4/222. (5) This hadith appeared earlier, 1/501.

وَسَلَّمَ - بِعَلِيٍّ، وَأَمَرَهُ أَنْ يُؤَذِّنَ بِبَرَاءَةَ، فَأَذَّنَ عَلِيٌّ مَعَنَا (١) فِي أَهْلِ مِنًى يَوْمَ النَّحْرِ بِبَرَاءَةَ، وَبِأَنْ (٢) لَا يَحُجَّ (* بَعْدَ الْعَامِ مُشْرِكٌ وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ» . قَالَ: فَنَبَذَ أَبُو بَكْرٍ إِلَى النَّاسِ فِي ذَلِكَ الْعَامِ، فَلَمْ يَحُجَّ *) (٣) عَامَ حَجَّةِ الْوَدَاعِ - الَّتِي حَجَّ فِيهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مُشْرِكٌ. قَالَ أَبُو مُحَمَّدِ بْنُ حَزْمٍ (٤) : " وَمَا حَصَلَ فِي حَجَّةِ الصِّدِّيقِ كَانَ مِنْ أَعْظَمِ فَضَائِلِهِ ; لِأَنَّهُ هُوَ الَّذِي خَطَبَ بِالنَّاسِ فِي ذَلِكَ الْمَوْسِمِ وَالْجَمْعِ الْعَظِيمِ، وَالنَّاسُ مُنْصِتُونَ لِخُطْبَتِهِ، يُصَلُّونَ خَلْفَهُ، وَعَلِيٌّ مِنْ جُمْلَتِهِمْ. وَفِي السُّورَةِ فَضْلُ أَبِي بَكْرٍ وَذِكْرُ الْغَارِ، فَقَرَأَهَا عَلِيٌّ عَلَى النَّاسِ، فَهَذَا مُبَالَغَةٌ فِي فَضْلِ أَبِي بَكْرٍ، وَحُجَّةٌ قَاطِعَةٌ " . وَتَأْمِيرُهُ لِأَبِي بَكْرٍ عَلَى عَلِيٍّ هَذَا كَانَ بَعْدَ قَوْلِهِ: " «أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى» ؟ " (٥) ، وَلَا رَيْبَ أَنَّ هَذَا الرَّافِضِيَّ وَنَحْوَهُ مِنْ شُيُوخِ الرَّافِضَةِ مِنْ أَجْهَلِ النَّاسِ بِأَحْوَالِ الرَّسُولِ وَسِيرَتِهِ وَأُمُورِهِ وَوَقَائِعِهِ، يَجْهَلُونَ مِنْ ذَلِكَ مَا هُوَ مُتَوَاتِرٌ مَعْلُومٌ لِمَنْ لَهُ أَدْنَى مَعْرِفَةٍ بِالسِّيرَةِ، وَيَجِيئُونَ إِلَى مَا وَقَعَ فَيَقْبَلُونَهُ، وَيُزِيدُونَ فِيهِ وَيُنْقِصُونَ. وَهَذَا الْقَدْرُ، وَإِنْ كَانَ الرَّافِضِيُّ لَمْ يَفْعَلْهُ، فَهُوَ فِعْلُ شُيُوخِهِ وَسَلَفِهِ

(١) ن، م: مَعَنَا عَلِيٌّ. (٢) ن، س: بِأَنْ م: أَنْ. (٣) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٤) لَمْ أَجِدِ الْكَلَامَ التَّالِيَ بِنَصِّهِ فِيمَا بَيْنَ يَدَيَّ مِنْ كُتُبِ ابْنِ حَزْمٍ: الْفِصَلِ وَغَيْرِهِ، وَلَكِنْ ذَكَرَ ابْنُ حَزْمٍ كَلَامًا مُقَارِبًا فِي مَعْنَاهُ مِنَ الْكَلَامِ التَّالِي فِي الْفِصَلِ ٤/٢٢٢. (٥) سَبَقَ هَذَا الْحَدِيثُ فِيمَا مَضَى ١/٥٠١.