Minhaj as-Sunnah - Ibn Taimiya - (1/127)

Minhaj as-SunnahIbn Taimiya

Uthmān ibn Affān, by Umar’s express designation of six men, of whom he was one, after which some of them chose him; and then Ali ibn Abī Tālib (1), through the people’s pledge of allegiance (2) to him.

They then disagreed. Some of them said that the imam after him was al-Hasan (3), while others said that it was Muāwiya [ibn Abī Sufyān] (4).

They then continued the imamate through Banū Umayya until al-Saffāh of Banū al-Abbās emerged (5), whereupon they transferred the imamate to him. The imamate (6) then passed from him to his brother al-Mansūr. Thereafter, they continued the imamate through Banū al-Abbās until al-Musta'sim.) (7).

[Ibn Taymiyya’s Refutation of the Falsehood and Distortion in the Account of the Positions of Ahl al-Sunnah and the Rāfidah]

[The First Point: Affirmation and Denial of the Divine Decree Are Found among Groups on Both Sides]

I say: This account of the positions of Ahl al-Sunnah and the Rāfidah contains lies and distortions, some of which we shall mention (8).

It may be addressed from several perspectives:

First: Introducing questions of divine decree, justice, and injustice (9) into this subject is an invalid line of argument—

(1) K: “Alī ibn Abī Tālib—peace be upon him.” (2) N, M, and A: “through the pledge of allegiance.” (3) K: “Indeed, the imam after him was his son al-Hasan—peace be upon him.” (4) “Ibn Abī Sufyān” is absent from N and M. (5) K: “until he emerged.” (6) “The imamate” is omitted from N, M, and A. (7) N, M, and A: “al-Mu‘tasim.” (8) N and M: “what we shall mention.” (9) All four manuscripts read al-tajwīz (permissibility); the correct reading is al-tajwīr (attribution of injustice), as printed.

عُثْمَانُ بْنُ عَفَّانَ بِنَصِّ عُمَرَ عَلَى سِتَّةٍ هُوَ أَحَدُهُمْ، فَاخْتَارَهُ بَعْضُهُمْ، ثُمَّ عَلِيُّ بْنُ أَبِي طَالِبٍ (١) لِمُبَايَعَةِ (٢) الْخَلْقِ لَهُ. ثُمَّ اخْتَلَفُوا، فَقَالَ. بَعْضُهُمْ: إِنَّ الْإِمَامَ بَعْدَهُ الْحَسَنُ (٣) ، وَبَعْضُهُمْ قَالَ: إِنَّهُ مُعَاوِيَةُ [بْنُ أَبِي سُفْيَانَ] (٤) . ثُمَّ سَاقُوا الْإِمَامَةَ فِي بَنِي أُمَيَّةَ إِلَى أَنْ ظَهَرَ (٥) السَّفَّاحُ مِنْ بَنِي الْعَبَّاسِ، فَسَاقُوا الْإِمَامَةَ إِلَيْهِ. ثُمَّ انْتَقَلَتِ الْإِمَامَةُ (٦) مِنْهُ إِلَى أَخِيهِ الْمَنْصُورِ. ثُمَّ سَاقُوا الْإِمَامَةَ فِي بَنِي الْعَبَّاسِ إِلَى الْمُسْتَعْصِمِ.) (٧) . [رد ابن تيمية الكذب والتحريف في نقل مذهب أهل السنة ومذهب الرافضة] [الوجه الأول إثبات القدر ونفيه معروف عند طوائف من الفريقين] قُلْتُ: فَهَذَا النَّقْلُ لِمَذْهَبِ أَهْلِ السُّنَّةِ، وَالرَّافِضَةِ فِيهِ مِنَ الْكَذِبِ، وَالتَّحْرِيفِ مَا سَنَذْكُرُ (٨) بَعْضَهُ. وَالْكَلَامُ عَلَيْهِ مِنْ وُجُوهٍ: أَحَدُهَا: أَنَّ إِدْخَالَ مَسَائِلِ الْقَدَرِ، وَالتَّعْدِيلِ، وَالتَّجْوِيرِ. (٩) فِي هَذَا الْبَابِ كَلَامٌ بَاطِلٌ

(١) ك: عَلِيُّ بْنُ أَبِي طَالِبٍ - عَلَيْهِ السَّلَامُ -. (٢) ن، م، أ: بِمُبَايَعَةِ. (٣) ك: إِنَّ الْإِمَامَ بَعْدَهُ ابْنُهُ الْحَسَنُ - عَلَيْهِ السَّلَامُ -. (٤) بْنُ أَبِي سُفْيَانَ: لَيْسَتْ فِي (ن) ، (م) . (٥) ك: حَتَّى ظَهَرَ. (٦) الْإِمَامَةُ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (أ) . (٧) ن، م، أ: الْمُعْتَصِمِ. (٨) ن، م: مَا نَذْكُرُ. (٩) فِي النُّسَخِ الْأَرْبَعِ: التَّجْوِيزِ، وَالصَّوَابُ مَا أَثْبَتْنَاهُ.