Minhaj as-Sunnah - Ibn Taimiya - (4/255)

Minhaj as-SunnahIbn Taimiya

The point, however, is that even if it were assumed that Abū Bakr caused her distress, he did not do so for any personal purpose, but rather to obey Allah and His Messenger and to ensure that a right reached the one entitled to it. Alī—may Allah be pleased with him—intended to take another wife while married to her, so he had a personal interest in the matter that distressed her, unlike Abū Bakr. It follows that Abū Bakr was less deserving of blame than Alī for causing her distress. His sole intention was to obey Allah and His Messenger in a matter from which he stood to gain nothing personally, unlike Alī, who did have (1) a personal interest in what upset her. Abū Bakr was of the same kind as one who migrated for Allah and His Messenger; this is not like one whose purpose was a woman he wished to marry (2).

The Prophet—peace and blessings be upon him—is distressed by whatever distresses Fātima, so long as no command from Allah Most High stands in conflict with it. When Allah Most High commands something, he carries it out, even if members of his family or others are distressed by it. While obeying Allah, he is distressed by anything that conflicts with (3) obedience to Allah and His Messenger.

This unrestricted formulation is like his saying:

“Whoever obeys me has obeyed Allah, and whoever obeys my appointed commander has obeyed me. Whoever disobeys me has disobeyed Allah, and whoever disobeys my appointed commander has disobeyed me.” (4), 16/39–40, 17/107, 18/95; al-Musnad (al-Halabī ed.), 2/467, 471, 511.

He then clarified this through his words—peace and blessings be upon him—

(1) N and M read: “for if he had had…”; this is a textual corruption. (2) After the words “marry her,” there is a blank in R, S, and H. The margin of R reads: “It says in the margin of the source manuscript: ‘It was found thus in the source manuscript.’” The margin of S reads: “A blank in the source manuscript.” (3) A reads: “While obeying Allah, he is not distressed by anything that conflicts…”; B reads: “While obeying Allah, he is distressed by anything that conflicts…” The adopted reading is that of the other manuscripts, except that they read “…does not distress him,” which is an error. (4) The hadith is narrated from Abū Hurayra—may Allah be pleased with him—in both abridged and extended forms, with variations in wording, in: al-Bukhārī, 9/61 (Book of Judgments, “Allah Most High’s Words: ‘Obey Allah and obey the Messenger…’”); Muslim, 3/1465–1466 (Book of Governance, “The Obligation to Obey Rulers in Matters Not Involving Disobedience”); Sunan al-Nasā’ī, 7/138 (Book of the Pledge of Allegiance, “Encouragement to Obey the Leader”), and 8/243 (Book of Seeking Refuge, “Seeking Refuge from the Trials of Life”); Sunan Ibn Mājah (Introduction, “Following the Sunnah of the Messenger of Allah—peace and blessings be upon him”), and 2/954 (Book of Jihad, “Obedience to the Leader”); and al-Musnad (al-Ma‘ārif ed.), 13/52, 173–174, 14.

لَكِنَّ الْمَقْصُودَ أَنَّهُ لَوْ قُدِّرَ أَنَّ أَبَا بَكْرٍ آذَاهَا، فَلَمْ يُؤْذِهَا لِغَرَضِ نَفْسِهِ، بَلْ لِيُطِيعَ اللَّهَ وَرَسُولَهُ، وَيُوَصِّلَ الْحَقَّ إِلَى مُسْتَحِقِّهِ. وَعَلِيٌّ - رَضِيَ اللَّهُ عَنْهُ - كَانَ قَصْدُهُ أَنْ يَتَزَوَّجَ عَلَيْهَا، فَلَهُ فِي أَذَاهَا غَرَضٌ، بِخِلَافِ أَبِي بَكْرٍ. فَعُلِمَ أَنَّ أَبَا بَكْرٍ كَانَ أَبْعَدَ أَنْ يُذَمَّ بِأَذَاهَا مِنْ عَلِيٍّ، وَأَنَّهُ إِنَّمَا قَصَدَ طَاعَةَ اللَّهِ وَرَسُولَهُ بِمَا لَا حَظَّ لَهُ فِيهِ، بِخِلَافِ عَلِيٍّ؛ فَإِنَّهُ كَانَ لَهُ (١) حَظٌّ فِيمَا رَابَهَا بِهِ. وَأَبُو بَكْرٍ كَانَ مِنْ جِنْسِ مَنْ هَاجَرَ إِلَى اللَّهِ وَرَسُولِهِ، وَهَذَا لَا يُشْبِهُ مَنْ كَانَ مَقْصُودُهُ امْرَأَةً يَتَزَوَّجُهَا (٢) . وَالنَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُؤْذِيهِ مَا يُؤْذِي فَاطِمَةَ إِذَا لَمْ يُعَارِضْ ذَلِكَ أَمْرَ اللَّهِ تَعَالَى، فَإِذَا أَمَرَ اللَّهُ تَعَالَى بِشَيْءٍ فَعَلَهُ، وَإِنْ تَأَذَّى مَنْ تَأَذَّى مِنْ أَهْلِهِ وَغَيْرِهِمْ، وَهُوَ فِي حَالِ طَاعَتِهِ لِلَّهِ يُؤْذِيهِ مَا يُعَارِضُ (٣) طَاعَةَ اللَّهِ وَرَسُولِهِ. وَهَذَا الْإِطْلَاقُ كَقَوْلِهِ: " «مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَنِي، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ، وَمَنْ عَصَى أَمِيرِي فَقَدْ عَصَانِي» (٤) ، ١٦/٣٩ ٤٠، ١٧/١٠٧، ١٨/٩٥؛ الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٢/٤٦٧، ٤٧١، ٥١١. " ثُمَّ قَدْ بَيَّنَ ذَلِكَ بِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

(١) ن، م: فَإِنَّهُ لَوْ كَانَ لَهُ. .، وَهُوَ تَحْرِيفٌ. (٢) بَعْدَ كَلِمَةِ " يَتَزَوَّجُهَا " يُوجَدُ بَيَاضٌ فِي (ر) ، (ص) ، (هـ) . وَكُتِبَ فِي هَامِشِ (ر) : " قَالَ فِي هَامِشِ الْأَصْلِ: وُجِدَ فِي الْأَصْلِ هَكَذَا ". وَفِي هَامِشِ (ص) : " بَيَاضٌ فِي الْأَصْلِ ". (٣) أ: وَهُوَ حَالُ طَاعَةِ اللَّهِ مَا يُؤْذِيهِ مَا يُعَارِضُ. .؛ ب: فَهُوَ فِي حَالِ طَاعَةِ اللَّهِ يُؤْذِيهِ مَا يُعَارِضُ. وَالْمُثْبَتُ هُوَ الَّذِي فِي سَائِرِ النُّسَخِ إِلَّا أَنَّ فِيهَا. . لَا يُؤْذِيهِ، وَهُوَ خَطَأٌ. (٤) جَاءَ الْحَدِيثُ مُخْتَصَرًا وَمُطَوَّلًا مَعَ اخْتِلَافٍ فِي الْأَلْفَاظِ - عَنْ أَبِي هُرَيْرَةَ - رَضِيَ اللَّهُ عَنْهُ - فِي: الْبُخَارِيِّ ٩/٦١ (كِتَابُ الْأَحْكَامِ، بَابُ قَوْلِ اللَّهِ تَعَالَى: أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ. .) ؛ مُسْلِمٍ ٣/١٤٦٥، ١٤٦٦ (كِتَابُ الْإِمَارَةِ، بَابُ وُجُوبِ طَاعَةِ الْأُمَرَاءِ فِي غَيْرِ مَعْصِيَةٍ) ، سُنَنِ النَّسَائِيِّ ٧/١٣٨ (كِتَابُ الْبَيْعَةِ، بَابُ التَّرْغِيبِ فِي طَاعَةِ الْإِمَامِ) ، ٨/٢٤٣ (كِتَابُ الِاسْتِعَاذَةِ، بَابُ الِاسْتِعَاذَةِ مِنْ فِتْنَةِ الْمَحْيَا) ؛ سُنَنِ ابْنِ مَاجَهْ (الْمُقَدِّمَةُ، بَابُ اتِّبَاعِ سُنَّةِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -) ، ٢/٩٥٤ (كِتَابُ الْجِهَادِ، بَابُ طَاعَةِ الْإِمَامِ) ؛ الْمُسْنَدِ (ط. الْمَعَارِفِ) ١٣/٥٢، ١٧٣ ١٧٤، ١٤