Minhaj as-Sunnah - Ibn Taimiya - (4/258)

Minhaj as-SunnahIbn Taimiya

of the Rāfida against Abū Bakr and Umar—may Allah be pleased with them both. For there is no proof whatsoever that Abū Bakr and Umar neglected an obligation or committed a prohibited act, unlike others, against whom proof may be established concerning certain sins the like of which neither Abū Bakr nor Umar committed.

Whatever grounds may be invoked to absolve Alī and Fātima—may Allah be pleased with them both—of neglecting an obligation or committing a prohibited act, absolving Abū Bakr and Umar is far more warranted. No allegation (1) could conceivably be raised that they neglected an obligation or overstepped a limit without the allegation (2) against Alī and Fātima being stronger and greater (3). Thus, for someone to seek to praise Alī and Fātima—may Allah be pleased with them both—either by declaring them free of sin or by affirming Allah’s forgiveness of them, while disparaging Abū Bakr and Umar by affirming their guilt and denying them forgiveness, is among the greatest forms of ignorance and injustice. Such a person is more ignorant and unjust than one who seeks to do the same regarding Alī and Muāwiya—may Allah be pleased with them both—by praising Muāwiya—may Allah be pleased with him—and disparaging Alī—may Allah be pleased with him.

The Eighth Aspect (4): His statement:

“If this report were truly authentic, it would not have been permissible for him to leave (5) the mule, the sword, and the turban with Alī and award them to him (6) when al-Abbās claimed them.”

The response is:

Who has transmitted (7) that Abū Bakr and Umar adjudged those things to anyone, or left them

(1) A and B read: “proof.” (2) A reads: “and the sunnah”; B reads: “and the proof.” (3) A, B, N, M, and W read: “and more.” (4) “The Eighth”: thus only in B, and this is correct. All other manuscripts read: “The Fifth.” (5) A reads: “truly, that he should replace …”; B reads: “truly, it would not have been permissible for him to leave …” (6) B alone reads: “with Alī when judgment concerning them was rendered in his favor.” (7) N alone reads: “and he said, and whoever says …”

الرَّافِضَةِ عَلَى أَبِي بَكْرٍ وَعُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا -، فَإِنَّ أَبَا بَكْرٍ وَعُمَرَ لَا تَقُومُ حُجَّةٌ بِأَنَّهُمَا تَرَكَا وَاجِبًا فِعْلًا مُحَرَّمًا أَصْلًا، بِخِلَافِ غَيْرِهِمَا، فَإِنَّهُ قَدْ تَقُومُ الْحُجَّةُ بِنَوْعٍ مِنَ الذُّنُوبِ الَّتِي لَمْ يَفْعَلْ مِثْلَهَا أَبُو بَكْرٍ وَلَا عُمَرُ. وَمَا يُنَزَّهُ عَلِيٌّ وَفَاطِمَةُ - رَضِيَ اللَّهُ عَنْهُمَا - عَنْ تَرْكِ وَاجِبٍ أَوْ فِعْلِ مَحْظُورٍ إِلَّا وَتَنْزِيهُ أَبِي بَكْرٍ وَعُمَرَ أَوْلَى بِكَثِيرٍ، وَلَا يُمْكِنُ أَنْ تَقُومَ شُبْهَةٌ (١) بِتَرْكِهِمَا وَاجِبًا أَوْ تَعَدِّيهِمَا حَدًّا، إِلَّا وَالشُّبْهَةُ (٢) الَّتِي تَقُومُ فِي عَلِيٍّ وَفَاطِمَةَ أَقْوَى وَأَكْبَرُ (٣) ، فَطَلَبُ الطَّالِبِ مَدْحُ عَلِيٍّ وَفَاطِمَةَ - رَضِيَ اللَّهُ عَنْهُمَا - إِمَّا بِسَلَامَتِهِمَا مِنَ الذُّنُوبِ، وَإِمَّا بِغُفْرَانِ اللَّهِ لَهُمَا، مَعَ الْقَدْحِ فِي أَبِي بَكْرٍ وَعُمَرَ بِإِقَامَةِ الذَّنْبِ وَالْمَنْعِ مِنَ الْمَغْفِرَةِ - مِنْ أَعْظَمِ الْجَهْلِ وَالظُّلْمِ، وَهُوَ أَجْهَلُ وَأَظْلَمُ مِمَّنْ يُرِيدُ مِثْلَ ذَلِكَ فِي عَلِيٍّ وَمُعَاوِيَةَ - رَضِيَ اللَّهُ عَنْهُمَا - إِذَا أَرَادَ مَدْحَ مُعَاوِيَةَ - رَضِيَ اللَّهُ عَنْهُ -، وَالْقَدَحَ فِي عَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ -. الْوَجْهُ الثَّامِنُ (٤) : أَنَّ قَوْلَهُ: " لَوْ كَانَ هَذَا الْخَبَرُ صَحِيحًا حَقًّا لَمَا جَازَ لَهُ تَرْكُ (٥) الْبَغْلَةِ وَالسَّيْفِ وَالْعِمَامَةِ عِنْدَ عَلِيٍّ وَالْحُكْمُ لَهُ بِهَا (٦) لَمَّا ادَّعَاهَا الْعَبَّاسُ " . فَيُقَالُ: وَمَنْ نَقَلَ (٧) أَنَّ أَبَا بَكْرٍ وَعُمَرَ حَكَمَا بِذَلِكَ لِأَحَدٍ، أَوْ تَرَكَا ذَلِكَ

(١) أ، ب: حُجَّةٌ. (٢) أ: وَالسُّنَّةُ ; ب: وَالْحُجَّةُ. (٣) أ، ب، ن، م، و: وَأَكْثَرُ. (٤) الثَّامِنُ: كَذَا فِي (ب) فَقَطْ، وَهُوَ الصَّوَابُ. وَفِي سَائِرِ النُّسَخِ: الْخَامِسُ. (٥) أ: حَقًّا أَنْ يُخْلِفَ. . ; ب: حَقًّا لَمَا جَازَ لَهُ أَنْ يَتْرُكَ. (٦) ب (فَقَطْ) : عِنْدَ عَلِيٍّ حِينَ حُكِمَ لَهُ بِهَا. (٧) ن (فَقَطْ) : وَقَالَ وَمَنْ يَقُلْ. .