Minhaj as-Sunnah - Ibn Taimiya - (4/248)

Minhaj as-SunnahIbn Taimiya

the worst of creation should invoke blessings upon him. Indeed, Allah’s Messenger—peace and blessings be upon him—is invoked with blessings [and greeted with peace] (1) by the righteous and the wicked, and even (2) by the hypocrites. Even if this does not benefit him, it does not harm him. He knew that there were hypocrites among his nation, yet he did not forbid anyone in his nation (3) from invoking blessings upon him. Rather, he instructed (4) all people to invoke blessings and peace upon him, although they included believers and hypocrites. How, then, can such a thing be cited in the course of praising her and arguing her case (5), when only someone grossly ignorant would relate it and invoke it as proof? (6) Were anyone to stipulate in his will (7) that the Muslims should not offer the funeral prayer over him, his instruction would not be carried out, for their prayer over him is good for him in every circumstance.

It is well known that if someone were wronged by an oppressor and then instructed that the oppressor not offer the funeral prayer over him, this would not be among the good deeds for which he deserved praise, nor is it something commanded by Allah and His Messenger. How, then, can someone who seeks to praise and honor Fātimah mention such a thing, in which there is nothing praiseworthy? Rather, the opposite is praiseworthy, as demonstrated by the Quran, the Sunnah, and consensus.

As for his statement:

“They all narrated that the Prophet—peace and blessings be upon him—said:

‘O Fātimah, Allah is angered when you are angry and is pleased when you are pleased.’”

This is a lie on his part. They did not narrate (8) this

(1) “and greeted with peace” is omitted from N, M, W, and H. S and R read: “and greets.” (2) “even” is omitted from A and B. (3) N, M, W: “and he did not forbid any of them from…” (4) A, B: “Rather, he said and instructed…” (5) N, M, W: “citing it as evidence.” (6) “and invoke it as proof”: thus in B alone. The other manuscripts read: “and invokes it as proof.” (7) B only: “he stipulated in his will.” (8) N, M: “it was not narrated…”

يُصَلِّيَ عَلَيْهِ شَرُّ الْخَلْقِ، وَهَذَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُصَلِّي عَلَيْهِ [وَيُسَلِّمُ عَلَيْهِ] (١) الْأَبْرَارُ وَالْفُجَّارُ بَلْ (٢) وَالْمُنَافِقُونَ، وَهَذَا إِنْ لَمْ يَنْفَعْهُ لَمْ يَضُرَّهُ، وَهُوَ يَعْلَمُ أَنَّ فِي أُمَّتِهِ مُنَافِقِينَ، وَلَمْ يَنْهَ أَحَدًا مِنْ أُمَّتِهِ عَنِ (٣) الصَّلَاةِ عَلَيْهِ، بَلْ أَمَرَ (٤) النَّاسَ كُلَّهُمْ بِالصَّلَاةِ وَالسَّلَامِ عَلَيْهِ، مَعَ أَنَّ فِيهِمُ الْمُؤْمِنَ وَالْمُنَافِقَ، فَكَيْفَ يُذْكَرُ فِي مَعْرِضِ الثَّنَاءِ عَلَيْهَا وَالِاحْتِجَاجِ لَهَا (٥) مِثْلُ هَذَا الَّذِي لَا يَحْكِيهِ وَلَا يَحْتَجُّ بِهِ (٦) إِلَّا مُفْرِطٌ فِي الْجَهْلِ، وَلَوْ وَصَّى (٧) مُوصٍ بِأَنَّ الْمُسْلِمِينَ لَا يُصَلُّونَ عَلَيْهِ لَمْ تُنَفَّذْ وَصِيَّتُهُ، فَإِنَّ صَلَاتَهُمْ عَلَيْهِ خَيْرٌ لَهُ بِكُلِّ حَالٍ. وَمِنَ الْمَعْلُومِ أَنَّ إِنْسَانًا لَوْ ظَلَمَهُ ظَالِمٌ، فَأَوْصَى بِأَنْ لَا يُصَلِّيَ عَلَيْهِ ذَلِكَ الظَّالِمُ، لَمْ يَكُنْ هَذَا مِنَ الْحَسَنَاتِ الَّتِي يُحْمَدُ عَلَيْهَا، وَلَا هَذَا مِمَّا أَمَرَ اللَّهُ بِهِ وَرَسُولُهُ. فَمَنْ يَقْصِدُ مَدْحَ فَاطِمَةَ وَتَعْظِيمَهَا، كَيْفَ يَذْكُرُ مِثْلَ هَذَا الَّذِي لَا مَدْحَ فِيهِ، بَلِ الْمَدْحُ فِي خِلَافِهِ، كَمَا دَلَّ عَلَى ذَلِكَ الْكِتَابُ وَالسُّنَّةُ وَالْإِجْمَاعُ؟ ! . وَأَمَّا قَوْلُهُ: " وَرَوَوْا جَمِيعًا أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ: «يَا فَاطِمَةُ إِنَّ اللَّهَ يَغْضَبُ لِغَضَبِكِ، وَيَرْضَى لِرِضَاكِ» " فَهَذَا كَذِبٌ مِنْهُ، مَا رَوَوْا (٨) هَذَا

(١) وَيُسَلِّمُ عَلَيْهِ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) ، (هـ) . وَفِي (ص) ، (ر) وَيُسَلِّمُ. (٢) بَلْ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٣) ن، م، و: وَلَمْ يَنْهَ أَحَدًا مِنْهُمْ عَنِ. . . (٤) أ، ب: بَلْ قَالَ وَأَمَرَ. . . (٥) ن، م، و: الِاحْتِجَاجِ بِهِ. (٦) وَلَا يَحْتَجُّ بِهِ: كَذَا فِي (ب) فَقَطْ. وَفِي سَائِرِ النُّسَخِ: وَيَحْتَجُّ بِهِ. (٧) ب (فَقَطْ) : أَوْصَى. (٨) ن، م: مَا رُوِيَ. .