Minhaj as-Sunnah - Ibn Taimiya - (4/36)

Minhaj as-SunnahIbn Taimiya

As for his giving Fatimah in marriage to Ali, that was a distinction for Ali, just as his giving his two daughters in marriage to Uthman (1) was also a distinction for Uthman. For that reason, he was called Dhū al-Nūrayn (Possessor of the Two Lights). Likewise, his marrying the daughter of Abu Bakr and the daughter of Umar was a distinction for both men. Thus, all four caliphs were related to him by marriage—may Allah bless him and grant him peace—and may Allah be pleased with them.

[The Rāfidī’s statement concerning Ali—may Allah be pleased with him—“Many miracles were manifested through him,” and the response to it]

As for his statement:

“Many miracles were manifested through him,”

it would seem that he calls the miraculous gifts granted to Allah’s allies “miracles.” This terminology is used by many (2) people.

In response, it may be said:

Ali is superior to many of those who possess miraculous gifts (3), and such gifts have been reported through mass transmission from many ordinary adherents (4) of Ahl al-Sunnah who regard Abu Bakr and Umar as superior to Ali (5). How, then, could miraculous gifts not be established for Ali—may Allah be pleased with him? Yet the mere possession of miraculous gifts does not indicate that he is superior to others.

As for his statement:

“Until some people claimed divinity for him, and he killed them.”

(1) A and B read: “his two daughters.” (2) A, B, and S read: “many.” (3) N reads: “many miracles.” (4) A and B read: “the common people.” (5) The phrase “over Alī” is omitted from A and B.

وَأَمَّا تَزْوِيجُهُ فَاطِمَةَ فَفَضِيلَةٌ لِعَلِيٍّ، كَمَا أَنَّ تَزْوِيجَهُ عُثْمَانَ بِابْنَتَيْهِ (١) فَضِيلَةٌ لِعُثْمَانَ أَيْضًا، وَلِذَلِكَ سُمِّيَ ذَا النُّورَيْنِ. وَكَذَلِكَ تَزَوُّجُهُ بِنْتَ أَبِي بَكْرٍ، وَبِنْتَ عُمَرَ فَضِيلَةٌ لَهُمَا. فَالْخُلَفَاءُ الْأَرْبَعَةُ أَصْهَارُهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَرَضِيَ اللَّهُ عَنْهُمْ. [كلام الرافضي عن علي رضي الله عنه " وَظَهَرَتْ مِنْهُ مُعْجِزَاتٌ كَثِيرَةٌ " والرد عليه] وَأَمَّا قَوْلُهُ: " وَظَهَرَتْ مِنْهُ مُعْجِزَاتٌ كَثِيرَةٌ " فَكَأَنَّهُ يُسَمِّي كَرَامَاتِ الْأَوْلِيَاءِ مُعْجِزَاتٍ، وَهَذَا اصْطِلَاحٌ لِكَثِيرٍ (٢) مِنَ النَّاسِ. فَيُقَالُ: عَلِيٌّ أَفْضَلُ مِنْ كَثِيرٍ مِمَّنْ لَهُ كَرَامَاتٌ (٣) ، وَالْكَرَامَاتُ مُتَوَاتِرَةٌ عَنْ كَثِيرٍ مِنْ عَوَامِّ (٤) أَهْلِ السُّنَّةِ الَّذِينَ يُفَضِّلُونَ أَبَا بَكْرٍ وَعُمَرَ عَلَى عَلِيٍّ (٥) ، فَكَيْفَ لَا تَكُونُ الْكَرَامَاتُ ثَابِتَةً لِعَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ -؟ وَلَيْسَ فِي مُجَرَّدِ الْكَرَامَاتِ مَا يَدُلُّ عَلَى أَنَّهُ أَفْضَلُ مِنْ غَيْرِهِ. وَأَمَّا قَوْلُهُ: " حَتَّى ادَّعَى قَوْمٌ فِيهِ الرُّبُوبِيَّةَ وَقَتَلَهُمْ " .

(١) أ، ب: ابْنَتَيْهِ. (٢) أ، ب، ص: كَثِيرٍ. (٣) ن: كَرَامَاتٌ كَثِيرَةٌ. (٤) أ، ب: الْعَوَامِّ. (٥) عِبَارَةُ " عَلَى عَلِيٍّ ": سَاقِطَةٌ مِنْ (أ) ، (ب) .