Minhaj as-Sunnah - Ibn Taimiya - (4/154)

Minhaj as-SunnahIbn Taimiya

that is weak(1) and not established. What the Hanafīs and others have stated is that if a person is among people(2) who invoke blessings only upon Alī, to the exclusion of the Companions, then if he invokes blessings upon Alī, he will be assumed to be one of them. It is therefore disliked(3), lest he be thought a Rāfidī. But if it is known that he invokes blessings(4) upon Alī and all the other Companions, it is not disliked.

This view is held by all the imams(5), for when performing a recommended act entails a greater harm, it is no longer recommended* (6)).

[It is on this basis](7) that some jurists held that certain recommended practices should be omitted when they became a distinguishing emblem of theirs. A person who did so was not thereby abandoning an obligation(8); rather, he said(9): “Manifesting that practice entails resembling them, so that a Sunnī can no longer be distinguished from a Rāfidī. The benefit of remaining distinct from them, so that they may be shunned and opposed, is greater than the benefit of this recommended practice.” This position is needed in certain situations, when intermingling and confusion of identity entail a harm that outweighs the benefit of performing that(11) recommended act. Yet this is merely an incidental circumstance and does not mean that the prescribed practice is not

(1) A and B read: “a weak hadith.” (2) N and M read: “that there were some people among them.” (3) N, M, and R read: “then he disliked it”; S reads: “and he disliked it.” (4) A and B read: “invokes blessings.” (5) S and R read: “the entire community.” (6) The text between the two asterisks is omitted in W. In H, the omission continues from this point to the word “Section.” (7) “It is on this basis” is omitted in N and M. (8) A reads: “For he did not thereby abandon an obligation”; B reads: “For even if abandoning it was not obligatory for that reason…” (9) “He said” is omitted only in B. (10) N and M read: “remaining distinct.” (11) N reads: “this.”

ضَعِيفٌ (١) لَا يَثْبُتُ، فَالَّذِي قَالَتْهُ الْحَنَفِيَّةُ وَغَيْرُهُمْ، أَنَّهُ إِذَا كَانَ عِنْدَ قَوْمٍ (٢) لَا يُصَلُّونَ إِلَّا عَلَى عَلِيٍّ دُونَ الصَّحَابَةِ، فَإِذَا صَلَّى عَلَى عَلِيٍّ ظَنَّ أَنَّهُ مِنْهُمْ، فَيُكْرَهُ (٣) لِئَلَّا يُظَنَّ بِهِ أَنَّهُ رَافِضِيٌّ، فَأَمَّا إِذَا عُلِمَ أَنَّهُ صَلَّى (٤) عَلَى عَلِيٍّ وَعَلَى سَائِرِ الصَّحَابَةِ لَمْ يُكْرَهْ ذَلِكَ. وَهَذَا الْقَوْلُ يَقُولُهُ سَائِرُ الْأَئِمَّةِ (٥) . فَإِنَّهُ إِذَا كَانَ فِي فِعْلٍ مُسْتَحَبٍّ مَفْسَدَةٌ رَاجِحَةٌ لَمْ يَصِرْ مُسْتَحَبًّا * (٦) ) . [وَمِنْ هُنَا] (٧) ذَهَبَ مَنْ ذَهَبَ مِنَ الْفُقَهَاءِ إِلَى تَرْكِ بَعْضِ الْمُسْتَحَبَّاتِ إِذَا صَارَتْ شِعَارًا لَهُمْ، فَإِنَّهُ لَمْ يَتْرُكْ وَاجِبًا بِذَلِكَ (٨) ، لَكِنْ قَالَ (٩) : فِي إِظْهَارِ ذَلِكَ مُشَابَهَةٌ لَهُمْ، فَلَا يَتَمَيَّزُ السُّنِّيُّ مِنَ الرَّافِضِيِّ، وَمَصْلَحَةُ التَّمَيُّزِ (١٠) عَنْهُمْ لِأَجْلِ هِجْرَانِهِمْ وَمُخَالَفَتِهِمْ، أَعْظَمُ مِنْ مَصْلَحَةِ هَذَا الْمُسْتَحَبِّ. وَهَذَا الَّذِي ذَهَبَ إِلَيْهِ يُحْتَاجُ إِلَيْهِ فِي بَعْضِ الْمَوَاضِعِ إِذَا كَانَ فِي الِاخْتِلَاطِ وَالِاشْتِبَاهِ مَفْسَدَةٌ رَاجِحَةٌ عَلَى مَصْلَحَةِ فِعْلِ ذَلِكَ (١١) الْمُسْتَحَبِّ، لَكِنَّ هَذَا أَمْرٌ عَارِضٌ لَا يَقْتَضِي أَنْ يَجْعَلَ الْمَشْرُوعَ لَيْسَ

(١) أ، ب: حَدِيثًا ضَعِيفًا. (٢) ن، م: أَنَّهُ كَانَ عِنْدَهُمْ قَوْمٌ. (٣) ن، م، ر: فَكَرِهَ، ص: وَكَرِهَ. (٤) أ، ب: يُصَلِّي. (٥) ص، ر: سَائِرُ الْجَمَاعَةِ. (٦) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (و) وَيَسْتَمِرُّ السَّقْطُ فِي (هـ) مِنْ هَذَا الْمَوْضِعِ إِلَى كَلِمَةِ " فَصْلٌ " (٧) وَمِنْ هُنَا: سَاقِطَةٌ مِنْ (ن) ، (م) . (٨) أ: فَإِنَّهُ لَمْ يَتْرُكْ وَاجِبًا لِذَلِكَ، ب: فَإِنَّهُ وَإِنْ لَمْ يَكُنِ التَّرْكُ وَاجِبًا لِذَلِكَ. . . (٩) قَالَ: سَاقِطَةٌ مِنْ (ب) فَقَطْ. (١٠) ن، م: التَّمْيِيزُ. (١١) ن: هَذَا.