Minhaj as-SunnahIbn Taimiya

Allah, who granted the Muslims victory over him (1), after various events had unfolded. Accounts of these events have been transmitted and are well known to the leading scholars.

As for Musaylimah, he claimed a share in prophethood and lived until the caliphate of Abū Bakr.

The Sahīh records, on the authority of Abū Hurayrah, that the Prophet, may Allah bless him and grant him peace, said:

“I saw in my dream as though there were two gold bracelets in my hand, and they troubled me. I was told, ‘Blow on them.’ I blew on them, and they flew away. I interpreted them as representing the two liars: the man of Sana'a and the man of al-Yamāmah.” (2)

The story of Musaylimah, his claim to prophethood, and Banū Hanīfah’s following him are too widely known and manifest to escape anyone except those furthest removed from knowledge and learning.

This is known to those [who are aware of it among] the Jews (3) and Christians, let alone the Muslims. People have preserved chapters of the “Quran” he recited down to this day, such as his words:

“O frog, daughter of two frogs,
Croak as much as you will.
You neither muddy the water nor prevent anyone from drinking;
Your head is in the water, and your tail is in the mud.”

And his words:

“The elephant! And what will make you know what the elephant is?
It has a long zallūm.
Indeed, that is but little of our Lord’s creation.”

(1) s, b: al-muslimūn (“the Muslims”). (2) The hadith will be given in detail a few pages later (p. 328); see my discussion there. (3) n: qad ‘alimahu min al-yahūd (“he learned it from the Jews”); s, b: qad ‘alimahu al-yahūd (“the Jews knew it”).
اللَّهُ، وَنَصَرَ عَلَيْهِ الْمُسْلِمِينَ (١) ، بَعْدَ أَنْ جَرَتْ أُمُورٌ، وَقَدْ نُقِلَ فِي ذَلِكَ مَا هُوَ مَعْرُوفٌ عِنْدَ أَئِمَّةِ الْعِلْمِ. وَأَمَّا مُسَيْلِمَةُ فَإِنَّهُ ادَّعَى الْمُشَارَكَةَ فِي النُّبُوَّةِ، وَعَاشَ إِلَى خِلَافَةِ أَبِي بَكْرٍ. وَقَدْ ثَبَتَ فِي الصَّحِيحِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ قَالَ: " «رَأَيْتُ فِي مَنَامِي كَأَنَّ فِي يَدِي سُوَارَيْنِ مِنْ ذَهَبٍ، فَأَهَمَّنِي شَأْنُهُمَا، فَقِيلَ لِي: انْفُخْهُمَا، فَنَفَخْتُهُمَا، فَطَارَا فَأَوَّلْتُهُمَا الْكَذَّابَيْنِ: صَاحِبَ صَنْعَاءَ وَصَاحِبَ الْيَمَامَةِ» " (٢) وَأَمْرُ مُسَيْلِمَةَ وَادِّعَاؤُهُ النُّبُوَّةَ وَاتِّبَاعُ بَنِي حَنِيفَةَ لَهُ أَشْهَرُ وَأَظْهَرُ مِنْ أَنْ يَخْفَى، إِلَّا عَلَى مَنْ هُوَ مِنْ أَبْعَدِ النَّاسِ عَنِ الْمَعْرِفَةِ وَالْعِلْمِ. وَهَذَا أَمْرٌ قَدْ عَلِمَهُ مَنْ [يَعْلَمُهُ مِنَ] الْيَهُودِ (٣) وَالنَّصَارَى، فَضْلًا عَنِ الْمُسْلِمِينَ، وَقُرْآنُهُ الَّذِي قَرَأَهُ قَدْ حَفِظَ النَّاسَ مِنْهُ سُوَرًا إِلَى الْيَوْمِ، مِثْلَ قَوْلِهِ: يَا ضِفْدَعُ بَنْتَ ضِفْدَعَيْنِ، نِقِّي كَمْ تَنِقِّينَ، لَا الْمَاءَ تُكَدِّرِينَ، وَلَا الشَّارِبَ تَمْنَعِينَ، رَأْسُكِ فِي الْمَاءِ وَذَنَبُكِ فِي الطِّينِ. وَمِثْلَ قَوْلِهِ: الْفِيلُ وَمَا أَدْرَاكَ مَا الْفِيلُ، لَهُ زَلُّومٌ طَوِيلُ، إِنَّ ذَلِكَ مِنْ خَلْقِ رَبِّنَا لَقَلِيلُ.
(١) س، ب: الْمُسْلِمُونَ (٢) سَيَرِدُ الْحَدِيثُ مُفَصَّلًا بَعْدَ صَفَحَاتٍ (ص ٣٢٨) فَانْظُرْ كَلَامِي عَلَيْهِ هُنَاكَ (٣) ن: قَدْ عَلِمَهُ مِنَ الْيَهُودِ ; س، ب: قَدْ عَلِمَهُ الْيَهُودُ

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