Minhaj as-Sunnah - Ibn Taimiya - (4/155)

Minhaj as-SunnahIbn Taimiya

prescribed at all times. Rather, this is analogous to wearing(1) clothing distinctive of disbelievers, even though it is permissible [when](2) it is not distinctive of them—such as wearing a yellow turban, which is permissible when it is not a distinctive emblem of the Jews. If it becomes distinctive of them, however, one is prohibited from wearing it(3).

[The Rāfidī’s claim that al-Mansūr introduced the mention of the Rightly Guided Caliphs into Friday sermons]

Chapter(4)

The Rāfidī(5) said:

“Moreover, they introduced certain practices and acknowledged that they were innovations, even though the Prophet—may Allah bless him and grant him peace—said:

‘Every innovation is misguidance, and every misguidance leads to the Fire.’

He—may Allah bless him and grant him peace—also said: ‘Whoever introduces(6) into our religion something that does not belong to it, it is rejected.’ Yet if they were prevented from practicing these innovations, their souls would resent it(7) and their hearts would recoil from it. One example is their mention of the caliphs in their sermons(8), even though there is consensus that this did not occur in the time of the Prophet—may Allah bless him and grant him peace—or in the time of any of the Companions or Followers, or during the Umayyad era, or in the early period(9) of Abbasid rule. Rather, it was something(10) introduced by al-Mansūr because of what arose between him and

(1) A and B read: “clothing.” (2) “When” is omitted in N and M. (3) A and B read: “from that, and Allah knows best.” At this point, manuscript W contains the lines omitted from it earlier. (4) S, R, and H read: “Chapter Seventeen.” (5) In K, p. 108 (M)… (6) K reads: “And he said: Whoever introduces…” (7) N reads: “aversion,” which is a textual corruption. (8) K reads: “in their sermons.” (9) N and M read: “the Umayyads and in the early periods of”; W reads: “the Umayyads and at the beginning of”; K reads: “the Umayyads, nor in the era of the beginning of…” (10) K reads: “Rather, it is something…”

بِمَشْرُوعٍ دَائِمًا، بَلْ هَذَا مِثْلُ لِبَاسِ (١) شِعَارِ الْكُفَّارِ وَإِنْ كَانَ مُبَاحًا [إِذَا] (٢) لَمْ يَكُنْ شِعَارًا لَهُمْ، كَلُبْسِ الْعِمَامَةِ الصَّفْرَاءِ، فَإِنَّهُ جَائِزٌ إِذَا لَمْ يَكُنْ شِعَارًا لِلْيَهُودِ، فَإِذَا صَارَ شِعَارًا لَهُمْ نُهِيَ عَنْ ذَلِكَ (٣) . [زعم الرافضي بأن المنصور ابتدع ذكر الخلفاء الراشدين في خطب الجمعة] فَصْلٌ (٤) . قَالَ الرَّافِضِيُّ (٥) : " مَعَ أَنَّهُمُ ابْتَدَعُوا أَشْيَاءَ، وَاعْتَرَفُوا بِأَنَّهَا بِدْعَةٌ، وَأَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ: " «كُلُّ بِدْعَةٍ ضَلَالَةٌ، وَكُلُّ ضَلَالَةٍ فَإِنَّ مَصِيرَهَا إِلَى النَّارِ» ". وَقَالَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «مَنْ أَدْخَلَ (٦) فِي دِينِنَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ» "، وَلَوْ رُدُّوا عَنْهَا كَرِهَتْهُ (٧) نُفُوسُهُمْ وَنَفَرَتْ قُلُوبُهُمْ، كَذِكْرِ الْخُلَفَاءِ فِي خُطَبِهِمْ (٨) مَعَ أَنَّهُ بِالْإِجْمَاعِ لَمْ يَكُنْ فِي زَمَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَلَا فِي زَمَنِ أَحَدٍ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ، وَلَا فِي زَمَنِ بَنِي أُمَيَّةَ، وَلَا فِي صَدْرِ (٩) وِلَايَةِ الْعَبَّاسِيِّينَ، بَلْ شَيْءٌ (١٠) أَحْدَثَهُ الْمَنْصُورُ لِمَا وَقَعَ بَيْنَهُ وَبَيْنَ

(١) أ، ب: اللِّبَاسِ. (٢) إِذَا: سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) أ، ب: عَنْ ذَلِكَ، وَاللَّهُ أَعْلَمُ. وَهُنَا وَرَدَتْ فِي نُسْخَةِ (و) السُّطُورُ الَّتِي سَقَطَتْ مِنْهَا قَبْلَ ذَلِكَ. (٤) ص، ر، هـ: الْفَصْلُ السَّابِعَ عَشَرَ. (٥) فِي (ك) ص ١٠٨ (م) . . (٦) ك: وَقَالَ: مَنْ أَحْدَثَ. . . (٧) ن: كَرَاهِيَةَ، وَهُوَ تَحْرِيفٌ. (٨) ك: فِي خُطْبَتِهِمْ. (٩) ن، م: بَنِي أُمَيَّةَ وَفِي صُدُورِ، وَ: بَنِي أُمَيَّةَ وَفِي صَدْرِ، ك: بَنِي أُمَيَّةَ وَلَا فِي زَمَنِ صَدْرِ. . (١٠) ك: بَلْ هُوَ شَيْءٌ. . .