Minhaj as-Sunnah - Ibn Taimiya - (4/256)

Minhaj as-SunnahIbn Taimiya

: “Obedience is only in what is right.” (1)

Thus, when he stated obedience to his appointed commanders without qualification, while intending obedience only in what is right, his statement, “Whoever causes her distress has caused me distress,” must, all the more so, be understood as referring to distress caused in connection with what is right. This is because obedience to his appointed commanders is obligatory, and acting contrary to it is a grave act of disobedience. Doing something that distresses Fātima, however, is not equivalent to disobeying a command of the Prophet (2)—peace and blessings be upon him. Otherwise, it would follow that Alī had (3) done something graver (4) than disobeying Allah and His Messenger; for disobeying his appointed commanders is to disobey him, and disobeying him is to disobey Allah (5).

(* Then, if an objector were to object and say: Abū Bakr and Umar both held authority; Allah commanded obedience to those vested (6) with authority; and obedience to the ruler is obedience to Allah, while disobedience to him is disobedience to Allah (7), *) (8), then whoever resents his command and judgment has resented Allah’s command and judgment.

He could then go on to denounce Alī and Fātima—may Allah be pleased with them both—charging that they had rejected Allah’s command, resented His judgment, and disliked what pleases Allah. For Allah is pleased by obedience to Him and by obedience to the ruler. Whoever dislikes obedience to the ruler has shown aversion to Allah’s good pleasure, and Allah is displeased

(1) This hadith was cited previously, 3/388. (2) A and B read: “the command of the Messenger of Allah.” (3) The word “indeed” is omitted from A and B. (4) The word “greater” is omitted from A and B. (5) R, W, and H read: “disobedience to Allah.” (6) B alone reads: “the ruler.” (7) N reads: “Obeying him is obedience to Allah and His Messenger, while disobeying him…”; B reads: “Obeying the ruler is obedience to Allah, and disobeying him is disobedience to Allah.” (8) (**) The passage between the two asterisks is omitted from M.

: " «إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ» (١) " . فَإِذَا كَانَتْ طَاعَةُ أُمَرَائِهِ أَطْلَقَهَا وَمُرَادُهُ بِهَا الطَّاعَةُ فِي الْمَعْرُوفِ، فَقَوْلُهُ: " «مَنْ آذَاهَا فَقَدْ آذَانِي» " يُحْمَلُ عَلَى الْأَذَى فِي الْمَعْرُوفِ بِطَرِيقِ الْأَوْلَى وَالْأَحْرَى؛ لِأَنَّ طَاعَةَ أُمَرَائِهِ فَرْضٌ، وَضِدَّهَا مَعْصِيَةٌ كَبِيرَةٌ. وَأَمَّا فِعْلُ مَا يُؤْذِي فَاطِمَةَ فَلَيْسَ هُوَ بِمَنْزِلَةِ مَعْصِيَةِ أَمْرِ النَّبِيِّ (٢) - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَإِلَّا لَزِمَ أَنْ يَكُونَ عَلِيٌّ قَدْ (٣) فَعَلَ مَا هُوَ أَعْظَمُ (٤) مِنْ مَعْصِيَةِ اللَّهِ وَرَسُولِهِ، فَإِنَّ مَعْصِيَةَ أُمَرَائِهِ مَعْصِيَتُهُ، وَمَعْصِيَتَهُ مَعْصِيَةُ اللَّهِ (٥) . (* ثُمَّ إِذَا عَارَضَ مُعَارِضٌ وَقَالَ: أَبُو بَكْرٍ وَعُمَرُ وَلِيَّا الْأَمْرِ، وَاللَّهُ قَدْ أَمَرَ بِطَاعَةِ أُولِي (٦) الْأَمْرِ، وَطَاعَةُ وَلِيِّ الْأَمْرِ طَاعَةٌ لِلَّهِ وَمَعْصِيَتُهُ مَعْصِيَةٌ لِلَّهِ (٧) ، *) (٨) ، فَمَنْ سَخِطَ أَمْرَهُ وَحُكْمَهُ فَقَدْ سَخِطَ أَمْرَ اللَّهِ وَحُكْمَهُ. ثُمَّ أَخَذَ يُشَنِّعُ عَلَى عَلِيٍّ وَفَاطِمَةَ - رَضِيَ اللَّهُ عَنْهُمَا - بِأَنَّهُمَا رَدَّا أَمْرَ اللَّهِ، وَسَخِطَا حُكْمَهُ، وَكَرِهَا مَا أَرْضَى اللَّهَ؛ لِأَنَّ اللَّهَ يُرْضِيهِ طَاعَتُهُ وَطَاعَةُ وَلِيِّ الْأَمْرِ، فَمَنْ كَرِهَ طَاعَةَ وَلِيِّ الْأَمْرِ فَقَدْ كَرِهَ رِضْوَانَ اللَّهِ، وَاللَّهُ يَسْخَطُ

(١) سَبَقَ هَذَا الْحَدِيثُ فِيمَا مَضَى ٣/٣٨٨. (٢) أ، ب: أَمْرِ رَسُولِ اللَّهِ. (٣) قَدْ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٤) أَعْظَمُ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٥) ر، و، هـ: مَعْصِيَةٌ لِلَّهِ. (٦) ب (فَقَطْ) : وَلِيِّ. (٧) ن: وَطَاعَتُهُ طَاعَةٌ لِلَّهِ وَرَسُولِهِ وَمَعْصِيَتُهُ؛ ب: وَطَاعَةُ وَلِيِّ الْأَمْرِ طَاعَةٌ لِلَّهِ وَمَعْصِيَتُهُ مَعْصِيَةٌ لِلَّهِ. (٨) (**) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) .