Minhaj as-Sunnah - Ibn Taimiya - (4/108)

Minhaj as-SunnahIbn Taimiya

the knowledge transmitted from others is many times greater than that transmitted from them, and the impact of others upon the Muslim community is greater than their own impact upon it. A recognized body of knowledge has been transmitted (1) from the earlier figures among them, such as Alī ibn al-Husayn, his son Abū Ja'far, and the latter’s son Ja'far ibn Muhammad; yet far, far more than that was received from others. As for those who came after them, the knowledge received from them is exceedingly little. None of them is mentioned among the scholars renowned for narration, hadith, and the issuing of fatwas, nor among other figures renowned for knowledge. Whatever virtues and merits are mentioned concerning them, their like can also be found among other imams (2).

Or it must be said that they were the finest members of the Muslim community in knowledge and religion. On either supposition, Ahl al-Sunnah do not dispute their imamate in this respect. They unanimously agree that every person should be followed (3) in whatever he commands [of obedience to Allah] (4), whatever part of Allah’s religion he calls people to, and whatever he himself does that Allah loves. Thus, in whatever good these men did and called others to, they are imams whose example is to be followed (5).

Allah Almighty says:

“And We made from among them imams who guided by Our command when they were patient and had certainty in Our signs.”

[Surah al-Sajda: 24]

Allah Almighty also said to Abraham:

“Indeed, I will make you an imam for the people.”

[Surah al-Baqara: 124]

This was not by giving him a sword with which to fight

(1) (A) and (B) read: “was received.” (2) (A) and (B) read: “many other members of the Muslim community”; (S), (R), and (H): “other members of the Muslim community.” (3) “They unanimously agree that every person should be followed”: thus in (A) and (B). All other manuscripts read: “They hold that one should follow every person.” (4) The text between square brackets is omitted from (N) and (M). (5) (N) and (M) read: “they should be followed in it.”

الْعِلْمُ الْمَنْقُولُ عَنْ غَيْرِهِمْ أَضْعَافُ الْعِلْمِ الْمَنْقُولِ عَنْهُمْ، وَظُهُورُ آثَارِ غَيْرِهِمْ فِي الْأُمَّةِ أَعْظَمُ مِنْ ظُهُورِ آثَارِهِمْ فِي الْأُمَّةِ، وَالْمُتَقَدِّمُونَ مِنْهُمْ كَعَلِيِّ بْنِ الْحُسَيْنِ، وَابْنِهِ أَبِي جَعْفَرٍ، وَابْنِهِ جَعْفَرِ بْنِ مُحَمَّدٍ قَدْ نُقِلَ (١) عَنْهُمْ مِنَ الْعِلْمِ قِطْعَةٌ مَعْرُوفَةٌ، وَأُخِذَ عَنْ غَيْرِهِمْ أَكْثَرُ مِنْ ذَلِكَ بِكَثِيرٍ كَثِيرٍ، وَأَمَّا مَنْ بَعْدَهُمْ فَالْعِلْمُ الْمَأْخُوذُ عَنْهُمْ قَلِيلٌ جِدًّا، وَلَا ذِكْرَ لِأَحَدٍ مِنْهُمْ فِي رِجَالِ أَهْلِ الْعِلْمِ الْمَشَاهِيرِ بِالرِّوَايَةِ وَالْحَدِيثِ وَالْفُتْيَا، وَلَا غَيْرِهِمْ مِنَ الْمَشَاهِيرِ بِالْعِلْمِ. وَمَا يُذْكَرُ لَهُمْ مِنَ الْمَنَاقِبِ وَالْمَحَاسِنِ، فَمِثْلُهُ يُوجَدُ لِغَيْرِهِمْ مِنَ الْأَئِمَّةِ (٢) . وَإِمَّا أَنْ يُقَالَ: إِنَّهُمْ أَفْضَلُ الْأُمَّةِ فِي الْعِلْمِ وَالدِّينِ. فَعَلَى التَّقْدِيرَيْنِ فَإِمَامَتُهُمْ عَلَى هَذَا الِاعْتِبَارِ لَا يُنَازِعُ فِيهَا أَهْلُ السُّنَّةِ، فَإِنَّهُمْ مُتَّفِقُونَ عَلَى أَنَّهُ يُؤْتَمُّ (٣) بِكُلِّ أَحَدٍ فِيمَا يَأْمُرُ بِهِ [مِنْ طَاعَةِ اللَّهِ] (٤) وَيَدْعُو إِلَيْهِ مِنْ دِينِ اللَّهِ وَيَفْعَلُهُ مِمَّا يُحِبُّهُ اللَّهُ، فَمَا فَعَلَهُ هَؤُلَاءِ مِنَ الْخَيْرِ وَدَعَوْا إِلَيْهِ مِنَ الْخَيْرِ فَإِنَّهُمْ أَئِمَّةٌ فِيهِ يُقْتَدَى بِهِمْ فِي ذَلِكَ (٥) . قَالَ تَعَالَى: {وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ} [سُورَةُ السَّجْدَةِ: ٢٤] ، وَقَدْ قَالَ تَعَالَى لِإِبْرَاهِيمَ: {إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا} [سُورَةُ الْبَقَرَةِ: ١٢٤] ، وَلَمْ يَكُنْ ذَلِكَ بِأَنْ جَعَلَهُ ذَا سَيْفٍ يُقَاتِلُ

(١) أ، ب: أُخِذَ. (٢) أ، ب: لِكَثِيرٍ غَيْرِهِمْ مِنَ الْأُمَّةِ، ص، ر، هـ: لِغَيْرِهِمْ مِنَ الْأُمَّةِ. (٣) مُتَّفِقُونَ عَلَى أَنَّهُ يُؤْتَمُّ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: يَرَوْنَ أَنَّهُ يَأْتَمُّ. (٤) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٥) ن، م: يُقْتَدَى بِهِمْ فِيهِ.