Minhaj as-SunnahIbn Taimiya

and al-Khidr are both dead(1); and that no human being serves as an intermediary between Allah and His creation in providing for them and creating them(2), guiding them, or granting them victory. The messengers are intermediaries only in conveying His messages; no one can attain happiness except by obeying the messengers(3). As for His creating, providing, guiding, and granting victory(4), [none but Allah Most High has power to do these](5). This does not depend [on the messengers being alive and continuing to exist. Indeed, neither granting creation victory nor providing for them depends upon the messengers’ existence at all](6). Rather, Allah may bring that about through any means He wills, by way of the angels [or others](7). Some human beings may also serve as causes in this, in ways well known among mankind.

As for the claim that this can occur only through human intermediaries(8), or that a particular human being takes charge of it all, and the like—this is all false.

Accordingly, when the Rāfidis invoke the misguidance of the misguided as evidence, they are to be told:

{“It will not benefit you Today—for you persisted in wrongdoing—that you share in the punishment.”}

[Surah al-Zukhruf: 39].

(1) For a critical examination of the question of Elijah and al-Khidr, see Ibn Hajar al-Asqalānī’s treatise *al-Zahr al-Nadir fī Naba al-Khidr* (*The Radiant Blossoms concerning the Account of al-Khidr*), in *Majmūat al-Rasāil al-Munīriyya*, vol. [0–9], pp. [0–9] 95–234, Cairo, 1343 AH. In its conclusion (p. 234), Ibn Hajar states: “In light of the strong evidence, one is inclined to a view contrary to the common people’s belief that al-Khidr remains alive.” (2) A and B read: “between Allah—mighty is His sovereignty—and His creation in creating and providing for them.” (3) N and M read: “the Messenger.” (4) A and B read: “As for His creating, guiding, granting victory, and providing.” (5) The passage in square brackets is omitted in N and M. (6) In place of the passages in square brackets, N and M read: “on the existence of a particular cause.” (7) “Or others” is added in A and B. (8) A and B read: “through an intermediary from among human beings.”
وَالْخَضِرَ مَاتَا (١) ، وَأَنَّهُ لَيْسَ أَحَدٌ مِنَ الْبَشَرِ وَاسِطَةً بَيْنَ اللَّهِ وَبَيْنَ خَلْقِهِ فِي رِزْقِهِ، وَخَلْقِهِ (٢) ، وَهُدَاهُ، وَنَصْرِهِ، وَإِنَّمَا الرُّسُلُ وَسَائِطُ فِي تَبْلِيغِ رِسَالَاتِهِ لَا سَبِيلَ لِأَحَدٍ إِلَى السَّعَادَةِ إِلَّا بِطَاعَةِ الرُّسُلِ (٣) ، وَأَمَّا خَلْقُهُ، وَرِزْقُهُ، وَهُدَاهُ، وَنَصْرُهُ (٤) ، [فَلَا يَقْدِرُ عَلَيْهِ إِلَّا اللَّهُ تَعَالَى] (٥) ، فَهَذَا لَا يَتَوَقَّفُ [عَلَى حَيَاةِ الرُّسُلِ، وَبَقَائِهِمْ،. بَلْ. وَلَا يَتَوَقَّفُ نَصْرُ الْخَلْقِ، وَرِزْقُهُمْ عَلَى وُجُودِ الرُّسُلِ أَصْلًا] (٦) ، بَلْ قَدْ يَخْلُقُ اللَّهُ ذَلِكَ بِمَا شَاءَ مِنَ الْأَسْبَابِ بِوَاسِطَةِ الْمَلَائِكَةِ، [أَوْ غَيْرِهِمْ] (٧) ، وَقَدْ يَكُونُ لِبَعْضِ الْبَشَرِ فِي ذَلِكَ مِنَ الْأَسْبَابِ مَا هُوَ مَعْرُوفٌ فِي الْبَشَرِ. وَأَمَّا كَوْنُ ذَلِكَ لَا يَكُونُ إِلَّا بِوَاسِطَةِ الْبَشَرِ (٨) ، أَوْ أَنَّ أَحَدًا مِنَ الْبَشَرِ يَتَوَلَّى ذَلِكَ كُلَّهُ، وَنَحْوَ ذَلِكَ، فَهَذَا كُلُّهُ بَاطِلٌ، وَحِينَئِذٍ فَيُقَالُ: لِلرَّافِضَةِ إِذَا احْتَجُّوا بِضَلَالِ الضُّلَّالِ: {وَلَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ} [سُورَةُ الزُّخْرُفِ: ٣٩] .
(١) انْظُرْ فِي تَحْقِيقِ أَمْرِ إِلْيَاسَ وَالْخَضِرِ رِسَالَةَ ابْنِ حَجَرٍ الْعَسْقَلَانِيِّ " الزَّهْرُ النَّضِرُ فِي نَبَأِ الْخَضِرِ " ضِمْنَ مَجْمُوعَةِ الرَّسَائِلِ الْمُنِيرِيَّةِ، ج [٠ - ٩] ص [٠ - ٩] ٩٥ - ٢٣٤، الْقَاهِرَةَ ١٣٤٣. وَفِي خَاتِمَتِهَا (ص ٢٣٤) يَقُولُ ابْنُ حَجَرٍ: " وَالَّذِي تَمِيلُ إِلَيْهِ النَّفْسُ مِنْ حَيْثُ الْأَدِلَّةِ الْقَوِيَّةِ خِلَافُ مَا يَعْتَقِدُهُ الْعَوَامُّ مِنِ اسْتِمْرَارِ حَيَاتِهِ ". (٢) أ، ب: بَيْنَ اللَّهِ - عَزَّ سُلْطَانُهُ - وَبَيْنَ خَلْقِهِ فِي خَلْقِهِ وَرِزْقِهِ. (٣) ن، م: الرَّسُولِ. (٤) أ، ب: وَأَمَّا خَلْقُهُ وَهُدَاهُ، وَنَصْرُهُ وَرِزْقُهُ. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٦) بَدَلًا مِنَ الْعِبَارَاتِ بَيْنَ الْمَعْقُوفَتَيْنِ جَاءَ فِي (ن) ، (م) : عَلَى وُجُودِ سَبَبٍ مُعَيَّنٍ. (٧) أَوْ غَيْرِهِمْ: زِيَادَةٌ فِي (أ) ، (ب) . (٨) أ، ب: بِوَاسِطَةٍ مِنَ الْبَشَرِ.

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