Minhaj as-Sunnah - Ibn Taimiya - (3/496)

Minhaj as-SunnahIbn Taimiya

adopted their beliefs will enter Paradise—even if he neglects his religious obligations and commits forbidden acts—then this is not the position of the Imāmiyya, nor would any rational person say such a thing.

And if (1) love for ‘Ali is a good deed alongside which no sin can cause harm, then (2) he will not be harmed by neglecting the prayers, committing sexual immorality with Alid women (3), or attaining his ends by shedding the blood (4) of Banū Hāshim, so long as he loves ‘Ali.

If they say:

“True love necessarily entails acting in conformity with the beloved,”

then the matter reverts to the necessity of fulfilling religious obligations and refraining from forbidden acts. If, however, he means that they believe everyone who holds the correct belief, fulfills the religious obligations, and refrains from forbidden acts will enter (5) Paradise, then this is the belief of Ahl al-Sunnah. They state with certainty (6) that everyone who fears Allah will be saved, as the Quran declares. They suspend judgment only concerning a particular individual (7), because they do not know (8) whether he is among the God-fearing. If it is known (9) that he died in a state of piety, then it is known that he is among the people of Paradise. For this reason, they affirm Paradise for anyone for whom the Messenger testified [may

(1) (B) alone reads: “and if he means that.” (2) “Then not”: thus in (A), (B), and (W); all other manuscripts read: “and not.” (3) (A) and (W) read: “with known things,” which is a textual corruption. (4) (A) reads: “nor assailing their honor by shedding blood”; (B) reads: “nor attaining their ends by shedding blood.” (5) (A) and (B) read: “entered.” (6) (A) and (B) read: “stated with certainty.” (7) (A) and (B) read: “They merely suspended judgment concerning a particular individual.” (8) (N) and (M) read: “consideration.” (9) (A) and (B) read: “Thus, if it is known.”

اعْتَقَدَ اعْتِقَادَهُمْ يَدْخُلُ الْجَنَّةَ، وَإِنْ تَرَكَ الْوَاجِبَاتِ وَفَعَلَ الْمُحَرَّمَاتِ، فَلَيْسَ هَذَا قَوْلَ الْإِمَامِيَّةِ، وَلَا يَقُولُهُ عَاقِلٌ. وَإِنْ كَانَ (١) حُبُّ عَلِيٍّ حَسَنَةً لَا يَضُرُّ مَعَهَا سَيِّئَةٌ، فَلَا (٢) يَضُرُّهُ تَرْكُ الصَّلَوَاتِ، وَلَا الْفُجُورُ بِالْعَلَوِيَّاتِ (٣) وَلَا نَيْلُ أَغْرَاضِهِ بِسَفْكِ دِمَاءِ (٤) بَنِي هَاشِمٍ إِذَا كَانَ يُحِبُّ عَلِيًّا. فَإِنْ قَالُوا: الْمَحَبَّةُ الصَّادِقَةُ تَسْتَلْزِمُ الْمُوَافَقَةَ، عَادَ الْأَمْرُ إِلَى أَنَّهُ لَا بُدَّ مِنْ أَدَاءِ الْوَاجِبَاتِ وَتَرْكِ الْمُحَرَّمَاتِ. وَإِنْ أَرَادَ بِذَلِكَ أَنَّهُمْ يَعْتَقِدُونَ أَنَّ كُلَّ مَنِ اعْتَقَدَ الِاعْتِقَادَ الصَّحِيحَ وَأَدَّى الْوَاجِبَاتِ وَتَرَكَ الْمُحَرَّمَاتِ يَدْخُلُ (٥) الْجَنَّةَ، فَهَذَا اعْتِقَادُ أَهْلِ السُّنَّةِ ; فَإِنَّهُمْ يَجْزِمُونَ (٦) بِالنَّجَاةِ لِكُلِّ مَنِ اتَّقَى اللَّهَ، كَمَا نَطَقَ بِهِ الْقُرْآنُ. وَإِنَّمَا يَتَوَقَّفُونَ فِي الشَّخْصِ الْمُعَيَّنِ (٧) لِعَدَمِ الْعِلْمِ (٨) بِدُخُولِهِ فِي الْمُتَّقِينَ، فَإِنَّهُ إِذَا عُلِمَ (٩) أَنَّهُ مَاتَ عَلَى التَّقْوَى عُلِمَ أَنَّهُ مِنْ أَهْلِ الْجَنَّةِ. وَلِهَذَا يَشْهَدُونَ بِالْجَنَّةِ لِمَنْ شَهِدَ لَهُ الرَّسُولُ [صَلَّى

(١) ب فَقَطْ: وَإِنْ أَرَادَ أَنَّ. (٢) فَلَا: كَذَا فِي (أ) ، (ب) ، (و) ، وَفِي سَائِرِ النُّسَخِ: وَلَا. (٣) أ، و: بِالْمَعْلُومَاتِ، وَهُوَ تَحْرِيفٌ. (٤) أ: وَلَا نَيْلُ أَعْرَاضِهِمْ بِسَفْكِ دَمِ، ب: وَلَا نَيْلُ أَغْرَاضِهِمْ بِسَفْكِ دَمِ. (٥) أ، ب: دَخَلَ. (٦) أ، ب: جَزَمُوا. (٧) أ، ب: وَإِنَّمَا تَوَقَّفُوا فِي شَخْصٍ مُعَيَّنٍ. (٨) ن، م: النَّظَرِ. (٩) أ، ب: فَإِذَا عُلِمَ.