Minhaj as-Sunnah - Ibn Taimiya - (3/484)

Minhaj as-SunnahIbn Taimiya

there is another Imam, namely the Qā’im, who will appear, fill the world(1) with justice, and suppress oppression.”(2)

This is only some of the disagreement among the Rāfida who believe in explicit designation. Since their divergence and disagreement are greater than those of all the other groups within the Muslim community, they cannot be the saved sect. The very least required of the saved sect is that it agree upon the foundations of its religion, just as Ahl al-Sunnah wa al-Jamā‘ah agree upon the foundations of theirs.

These Twelver Imāmīs say:

“The fundamentals of religion(3) are four: monotheism, justice, prophethood, and the Imamate.”

Yet they disagree over monotheism, justice, and the Imamate. As for prophethood, the most that can be said is that they acknowledge it as the rest(4) of the Muslim community does.

(* Their disagreement over the Imamate is greater than the disagreement among the rest of the Muslim community. *)(5)

If the Twelvers say:

“We are more numerous than these groups, and therefore the truth is with us

(1) (N), (M), and (W) read: “the earth.” (2) *Al-Maqālāt*, 1/101, states: “The twenty-fourth group of the Rāfida claim that the Prophet—may Allah bless him and grant him peace—designated Alī, and that Alī designated al-Hasan ibn Alī. The Imamate then passed to Muhammad ibn al-Hasan ibn Alī ibn Muhammad ibn Alī ibn Mūsā ibn Jafar, as we related concerning the first group of the Rāfida. They claim that after Muhammad ibn al-Hasan there is another Imam, namely the Qā’im, who will appear, fill the world with justice, and suppress oppression. The former group, however, said: ‘Muhammad ibn al-Hasan is the Qā’im who will appear and fill the world with justice, just as it had been filled with oppression and tyranny.’” (3) (H), (S), and (R) read: “their religion.” (4) (N), (M), and (W) read: “like the rest of.” (5) The passage between the asterisks is omitted from (W).

عَشْرِيَّةَ إِمَامًا آخَرَ هُوَ الْقَائِمُ الَّذِي يَظْهَرُ فَيَمْلَأُ الدُّنْيَا (١) . عَدْلًا وَيَقْمَعُ الظُّلْمَ. " (٢) . فَهَذَا بَعْضُ اخْتِلَافِ الرَّافِضَةِ الْقَائِلِينَ بِالنَّصِّ، فَإِذَا كَانُوا أَعْظَمَ تَبَايُنًا وَاخْتِلَافًا مِنْ سَائِرِ طَوَائِفِ الْأُمَّةِ، امْتَنَعَ أَنْ تَكُونَ هِيَ الطَّائِفَةَ النَّاجِيَةَ ; لِأَنَّ أَقَلَّ مَا فِي الطَّائِفَةِ النَّاجِيَةِ أَنْ تَكُونَ مُتَّفِقَةً فِي أُصُولِ دِينِهَا كَاتِّفَاقِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ عَلَى أُصُولِ دِينِهِمْ. وَهَؤُلَاءِ الْإِمَامِيَّةُ الِاثْنَا عَشْرِيَّةَ يَقُولُونَ: إِنَّ أُصُولَ الدِّينِ (٣) . أَرْبَعَةٌ: التَّوْحِيدُ وَالْعَدْلُ وَالنُّبُوَّةُ وَالْإِمَامَةُ. وَهُمْ مُخْتَلِفُونَ فِي التَّوْحِيدِ وَالْعَدْلِ وَالْإِمَامَةِ. وَأَمَّا النُّبُوَّةُ فَغَايَتُهُمْ أَنْ يَكُونُوا مُقِرِّينَ بِهَا كَإِقْرَارِ سَائِرِ (٤) . الْأُمَّةِ. (* وَاخْتِلَافُهُمْ فِي الْإِمَامَةِ أَعْظَمُ مِنِ اخْتِلَافِ سَائِرِ الْأُمَّةِ *) (٥) . فَإِنْ قَالَتِ الِاثْنَا عَشْرِيَّةَ: نَحْنُ أَكْثَرُ مِنْ هَذِهِ الطَّوَائِفِ، فَيَكُونُ الْحَقُّ مَعَنَا

(١) ن، م، و: الْأَرْضَ (٢) الْمَقَالَاتِ " ١/١٠١ وَالصِّنْفُ الرَّابِعُ وَالْعِشْرُونَ مِنَ الرَّافِضَةِ: يَزْعُمُونَ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - نَصَّ عَلَى عَلِيٍّ وَأَنَّ عَلِيًّا نَصَّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ، ثُمَّ انْتَهَتِ الْإِمَامَةُ إِلَى مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرٍ، كَمَا حَكَيْنَا عَنْ أَوَّلِ فِرْقَةٍ مِنَ الرَّافِضَةِ، وَيَزْعُمُونَ أَنَّ مُحَمَّدَ بْنَ الْحَسَنِ بَعْدَهُ إِمَامٌ هُوَ الْقَائِمُ الَّذِي يَظْهَرُ فَيَمْلَأُ الدُّنْيَا عَدْلًا وَيَقْمَعُ الظُّلْمَ، وَالْأَوَّلُونَ قَالُوا: إِنَّ مُحَمَّدَ بْنَ الْحَسَنِ هُوَ الْقَائِمُ الَّذِي يَظْهَرُ فَيَمْلَأُ الدُّنْيَا عَدْلًا كَمَا مُلِئَتْ ظُلْمًا وَجَوْرًا (٣) هـ، ص، ر: دِينِهِمْ (٤) ن، م، و: كَسَائِرِ (٥) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (و)