Minhaj as-Sunnah - Ibn Taimiya - (3/505)

Minhaj as-SunnahIbn Taimiya

infallibility (1). No one knows anything that this absent, awaited one has commanded, much less whether his deputy agrees with or contradicts him. If they claim that the deputies know the command of the one before him (2), the scholars of the Ummah possess far more complete and perfect knowledge of the command of the Messenger of Allah, may Allah bless him and grant him peace, than these people possess of the words of the one whom they claim (3) to be infallible. If any one of them were required to produce an authentic, firmly established transmission for what they attribute to Ali or anyone else, he would find no way to do so. Nor do they possess chains of transmission and biographical knowledge of the narrators comparable to what (4) Ahl al-Sunnah possess.

The Eighth Aspect:

It may be said that Allah has guaranteed felicity to those who obey Him and His Messenger, and has threatened those who fail to do so with wretchedness. Thus, felicity depends upon obedience (5) to Allah and His Messenger.

Allah Most High says:

“Whoever obeys Allah and the Messenger will be with those upon whom Allah has bestowed His favor: the prophets, the utterly truthful, the martyrs, and the righteous. What excellent companions they are!”

[Surah al-Nisā: 69]

There are many other verses to the same effect.

Since this is so, and Allah Most High (6) says:

“So fear Allah as much as you are able.”

[Surah al-Taghābun: 16]

Whoever strives to obey Allah and His Messenger to the extent of his ability (7) will be among the people of Paradise.

The Rāfidah’s assertion (8), “None will enter Paradise unless he is an Imāmī,” is like the assertion of the Jews and Christians:

“Such are their wishful hopes.

(1) (A) and (B) read: “for one who claims infallibility.” (2) (A) and (B) read: “acting according to the command of those before them.” (3) (N), (M), and (W) read: “claims.” (4) (N) and (M) read: “of what.” (5) (N) reads: “obeying.” (6) (A) and (B) read: “And if Allah Most High…” (7) (A) and (B) read: “according to one’s ability.” (8) (A) and (B) read: “Thus, the Rāfidī’s statement.”

عِصْمَتُهُ (١) وَلَا أَحَدَ يَعْلَمُ بِشَيْءٍ مِمَّا أَمَرَ بِهِ هَذَا الْغَائِبُ الْمُنْتَظَرُ، فَضْلًا عَنِ الْعِلْمِ بِكَوْنِ نَائِبِهِ مُوَافِقًا أَوْ مُخَالِفًا. فَإِنِ ادَّعَوْا أَنَّ النُّوَّابَ عَالِمُونَ بِأَمْرِ مَنْ قَبْلَهُ (٢) ، فَعِلْمُ عُلَمَاءِ الْأُمَّةِ بِأَمْرِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَتَمُّ وَأَكْمَلُ مِنْ عِلْمِ هَؤُلَاءِ بِقَوْلِ مَنْ يَدَّعُونَ (٣) عِصْمَتَهُ، وَلَوْ طُولِبَ أَحَدُهُمْ بِنَقْلٍ صَحِيحٍ ثَابِتٍ بِمَا يَقُولُونَهُ عَنْ عَلِيٍّ أَوْ عَنْ غَيْرِهِ لَمَا وَجَدُوا إِلَى ذَلِكَ سَبِيلًا. وَلَيْسَ لَهُمْ مِنَ الْإِسْنَادِ وَالْعِلْمِ بِالرِّجَالِ النَّاقِلِينَ مَا (٤) لِأَهْلِ السُّنَّةِ. الْوَجْهُ الثَّامِنُ: أَنْ يُقَالَ: إِنَّ اللَّهَ قَدْ ضَمِنَ السَّعَادَةَ لِمَنْ أَطَاعَهُ وَأَطَاعَ رَسُولَهُ، وَتَوَعَّدَ بِالشَّقَاءِ لِمَنْ لَمْ يَفْعَلْ ذَلِكَ، فَمَنَاطُ السَّعَادَةِ طَاعَةُ (٥) اللَّهِ وَرَسُولِهِ. كَمَا قَالَ تَعَالَى: {وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا} [سُورَةُ النِّسَاءِ: ٦٩] وَأَمْثَالِ ذَلِكَ. وَإِذَا كَانَ كَذَلِكَ وَاللَّهُ تَعَالَى (٦) يَقُولُ: {فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ} [سُورَةُ التَّغَابُنِ: ١٦] ، فَمَنِ اجْتَهَدَ فِي طَاعَةِ اللَّهِ وَرَسُولِهِ بِحَسَبِ اسْتِطَاعَتِهِ (٧) كَانَ مِنْ أَهْلِ الْجَنَّةِ. فَقَوْلُ الرَّافِضَةِ (٨) : لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ إِمَامِيًّا، كَقَوْلِ الْيَهُودِ وَالنَّصَارَى: {تِلْكَ أَمَانِيُّهُمْ

(١) أ، ب: لِمَنْ يَدَّعِي الْعِصْمَةَ. (٢) أ، ب: عَامِلُونَ بِأَمْرِ مَنْ قَبْلَهُمْ. (٣) ن، م، و: يَدَّعِي. (٤) ن، م: بِمَا. (٥) ن: إِطَاعَةُ. (٦) أ، ب: وَإِذَا كَانَ اللَّهُ تَعَالَى. (٧) أ، ب: بِحَسَبِ الِاسْتِطَاعَةِ. (٨) أ، ب: فَقَوْلُ الرَّافِضِيِّ.