Minhaj as-Sunnah - Ibn Taimiya - (1/62)

Minhaj as-SunnahIbn Taimiya

more given to bearing false witness than the Rāfidah.” He also narrated it through Harmalah, with the additional wording:

“I have never seen anyone more given to bearing false witness against Allah than the Rāfidah.”

Although this meaning is correct, the first wording is the one authentically established from al-Shāfi‘i. Thus, al-Shāfi‘i stated, as did Abū Hanīfah and his companions, that the testimony of anyone known to lie, such as the Khattābiyyah, must be rejected (1). (2)

The jurists unanimously agree that the testimony of anyone known to lie must be rejected. They differed, however, regarding the testimony of all other adherents of religious innovation: should it be accepted without qualification, rejected without qualification, or should only the testimony of one who actively propagates religious innovations be rejected? This third position predominates among the scholars of hadith: they do not accept either the narrations or the testimony of one who actively propagates religious innovations. Accordingly, their principal collections—such as the Sahih collections, the Sunan, and the Musnads (3)—contain no narrations from those renowned for calling others to religious innovations, even though they do contain narrations from some who exhibited a degree of

(1) A and B read: “rejected.” (2) The Khattābiyya were among the *ghulāt* (extremists) of the Shī‘a and were followers of Abū al-Khattāb Muhammad ibn Abī Zaynab Miqlās al-Asadī al-Kūfī al-Ajda‘, who was killed in 143 AH. Al-Nawbakhtī stated (*Firaq al-Shī‘a*, pp. [0–9]7–38): “Abū al-Khattāb claimed that Abū Abd Allāh Ja‘far ibn Muhammad (al-Sādiq)—peace be upon them both—had appointed him as his representative and successor after him and had taught him Allah’s Greatest Name. He then went on to claim prophethood, then that he was a messenger, and finally that he was one of the angels, Allah’s messenger to the inhabitants of the earth, and the authoritative proof against them.” Al-Ash‘arī stated that the Khattābiyya comprised five sects. See *Maqālāt al-Islāmiyyīn*, 1/81; *al-Milal wa-l-Nihal*, 1/380–385; *al-Farq bayna al-Firaq*, pp. [0–9]50–155; *al-Tabsīr fī al-Dīn*, pp. [0–9]3–74; *Usūl al-Dīn*, pp. [0–9]98, 331; Ibn Hazm, *al-Fisal*, 4/187; al-Maqrīzī, *al-Khitat*, 2/352; al-Maltī, *al-Tanbīh*, p. [0–9]54; *Firaq al-Shī‘a*, pp. [0–9]3–64; *al-Bad’ wa-l-Tārīkh*, 5/131; and al-Kashshī, *al-Rijāl* (al-A‘lamī ed., Najaf), pp. [0–9]46–260. (3) A and B read: “and the Musnads.”

أَشْهَدَ بِالزُّورِ مِنَ الرَّافِضَةِ، وَرَوَاهُ أَيْضًا مِنْ طَرِيقِ حَرْمَلَةَ، وَزَادَ فِي ذَلِكَ: مَا رَأَيْتُ أَشْهَدَ عَلَى اللَّهِ بِالزُّورِ مِنَ الرَّافِضَةِ، وَهَذَا الْمَعْنَى، وَإِنْ كَانَ صَحِيحًا، فَاللَّفْظُ الْأَوَّلُ هُوَ الثَّابِتُ عَنِ الشَّافِعِيِّ، وَلِهَذَا ذَكَرَ الشَّافِعِيُّ مَا ذَكَرَهُ أَبُو حَنِيفَةَ، وَأَصْحَابُهُ أَنَّهُ يَرُدُّ (١) شَهَادَةَ مَنْ عُرِفَ بِالْكَذِبِ كَالْخَطَّابِيَّةِ (٢) وَرَدُّ شَهَادَةِ مَنْ عُرِفَ بِالْكَذِبِ مُتَّفَقٌ عَلَيْهِ بَيْنَ الْفُقَهَاءِ، وَتَنَازَعُوا فِي شَهَادَةِ سَائِرِ أَهْلِ الْأَهْوَاءِ هَلْ تُقْبَلُ مُطْلَقًا؟ أَوْ تُرَدُّ مُطْلَقًا؟ أَوْ تُرَدُّ شَهَادَةُ الدَّاعِيَةِ إِلَى الْبِدَعِ؟ وَهَذَا الْقَوْلُ الثَّالِثُ هُوَ الْغَالِبُ عَلَى أَهْلِ الْحَدِيثِ لَا يَرَوْنَ الرِّوَايَةَ عَنِ الدَّاعِيَةِ إِلَى الْبِدَعِ، وَلَا شَهَادَتَهُ، وَلِهَذَا لَمْ يَكُنْ فِي كُتُبِهِمُ الْأُمَّهَاتِ كَالصِّحَاحِ، وَالسُّنَنِ، وَالْمَسَانِيدِ (٣) الرِّوَايَةُ عَنِ الْمَشْهُورِينَ بِالدُّعَاءِ إِلَى الْبِدَعِ، وَإِنْ كَانَ فِيهَا الرِّوَايَةُ عَمَّنْ فِيهِ نَوْعٌ مِنْ

(١) أ، ب: رَدَّ. (٢) الْخَطَابِيَّةُ مِنْ غُلَاةِ الشِّيعَةِ أَتْبَاعُ أَبِي الْخَطَّابِ مُحَمَّدِ بْنِ أَبِي زَيْنَبَ مِقْلَاصٍ الْأَسَدِيِّ الْكُوفِيِّ الْأَجْدَعِ الْمَقْتُولِ سَنَةَ ١٤٣. قَالَ النُّوبَخْتِيُّ (فِرَقَ الشِّيعَةِ، ص [٠ - ٩] ٧ - ٣٨) : " كَانَ أَبُو الْخَطَّابِ يَدَّعِي أَنَّ. أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ (الصَّادِقَ) - عَلَيْهِمَا السَّلَامُ - جَعَلَهُ قَيِّمَهُ وَوَصِيَّهُ مِنْ بَعْدِهِ، وَعَلَّمَهُ اسْمَ اللَّهِ الْأَعْظَمَ، ثُمَّ تَرَاقَى إِلَى أَنِ ادَّعَى النُّبُوَّةَ، ثُمَّ ادَّعَى الرِّسَالَةَ، ثُمَّ ادَّعَى أَنَّهُ مِنَ الْمَلَائِكَةِ وَأَنَّهُ رَسُولُ اللَّهِ إِلَى أَهْلِ الْأَرْضِ وَالْحُجَّةُ عَلَيْهِمْ ". وَذَكَرَ الْأَشْعَرِيُّ أَنَّ الْخَطَّابِيَّةَ خَمْسُ فِرَقٍ. انْظُرْ: مَقَالَاتِ الْإِسْلَامِيِّينَ ١ - ٨١؛ الْمِلَلَ وَالنِّحَلَ ١/٣٨٠ - ٣٨٥، الْفَرْقَ بَيْنَ الْفِرَقِ ص [٠ - ٩] ٥٠ - ١٥٥؛ التَّبْصِيرَ فِي الدِّينِ ص [٠ - ٩] ٣ - ٧٤؛ أُصُولَ الدِّينِ، ص [٠ - ٩] ٩٨، ٣٣١؛ الْفِصَلَ لِابْنِ حَزْمٍ ٤/١٨٧، الْخِطَطَ لِلْمَقْرِيزِيِّ ٢/٣٥٢؛ التَّنْبِيهَ لِلْمَلْطِيِّ، ص [٠ - ٩] ٥٤، فِرَقَ الشِّيعَةِ، ص [٠ - ٩] ٣ - ٦٤؛ الْبَدْءَ وَالتَّارِيخَ ٥/١٣١؛ الرِّجَالَ لِلْكَشِّيِّ (ط. الْأَعْلَمِيِّ، النَّجَفَ) ، ص [٠ - ٩] ٤٦ - ٢٦٠. . (٣) أ، ب: وَالْمَسَانِدِ.