Minhaj as-Sunnah - Ibn Taimiya - (4/259)

Minhaj as-SunnahIbn Taimiya

with anyone on the grounds that they were his property (1)? This is among the clearest lies told against them both. Rather, all that this establishes (2) is that the property was left in the custody of the person with whom it was to be left, just as they left his charitable property (3) in the custody of Alī and al-Abbās so that the two of them could disburse it (4) for the purposes prescribed by Islamic law.

As for his statement:

“This would mean that the People of the House, whom Allah purified in His Book, were committing what is impermissible.”

The response is:

First, Allah Most High did not state that He had purified all the People of the House and removed impurity from them. Such a claim is a lie against Allah. How could it be otherwise when we know that among (5) Banū Hāshim are those who have not been purified of sins and from whom impurity has not been removed—particularly according to the Rāfida? For (6) in their view, anyone from Banū Hāshim who loves Abū Bakr and Umar—may Allah be pleased with them both—is not (7) purified. Yet in the verse (8), He says only:

“Allah only intends to remove impurity from you, O People of the House.”

[Surah al-Ahzāb: 33]

It has already been explained that this is like His statement:

“Allah does not intend to impose any hardship upon you, but He intends to purify you and to complete His favor upon you, so that you may be grateful.”

[Surah al-Māʾida: 6]

(1) S reads: “on the grounds that it was his property,” with “property” in the nominative. B reads: “on the grounds that it would be his property.” All other manuscripts have the first wording, but with “property” in the accusative. (2) A and B read: “Rather, the utmost this establishes…” (3) S reads: “that it be left with whomever it is to be left, just as the charitable property was left”; A and B read: “that it be left with the person with whom it was left, just as the two of them left his charitable property.” (4) N and M read: “so that the two of them disburse it,” retaining the indicative dual ending. (5) A and B read: “that among…” (6) B alone reads: “because…” (7) A and B read: “is not…” (8) A and B read: “and because He…”

عِنْدَ أَحَدٍ، عَلَى أَنَّ ذَلِكَ مِلْكٌ لَهُ (١) ، فَهَذَا مِنْ أَبْيَنِ الْكَذِبِ عَلَيْهِمَا، بَلْ غَايَةُ مَا فِي هَذَا (٢) أَنْ يُتْرَكَ عِنْدَ مَنْ يُتْرَكُ \ عِنْدَهُ، كَمَا تَرَكَا صَدَقَتَهُ (٣) عِنْدَ عَلِيٍّ وَالْعَبَّاسِ لِيَصْرِفَاهَا (٤) فِي مَصَارِفِهَا الشَّرْعِيَّةِ. وَأَمَّا قَوْلُهُ: " وَلَكَانَ أَهْلُ الْبَيْتِ الَّذِينَ طَهَّرَهُمُ اللَّهُ فِي كِتَابِهِ مُرْتَكِبِينَ مَا لَا يَجُوزُ " . فَيُقَالُ لَهُ: أَوَّلًا إِنَّ اللَّهَ تَعَالَى لَمْ يُخْبِرْ أَنَّهُ طَهَّرَ جَمِيعَ أَهْلِ الْبَيْتِ وَأَذْهَبَ عَنْهُمُ الرِّجْسَ، فَإِنَّ هَذَا كَذِبٌ عَلَى اللَّهِ. كَيْفَ وَنَحْنُ نَعْلَمُ أَنَّ فِي (٥) بَنِي هَاشِمٍ مَنْ لَيْسَ بِمُطَهَّرٍ مِنَ الذُّنُوبِ، وَلَا أُذْهِبَ عَنْهُمُ الرِّجْسَ، لَا سِيَّمَا عِنْدَ الرَّافِضَةِ، فَإِنَّ (٦) عِنْدَهُمْ كُلُّ مَنْ كَانَ مَنْ بَنِي هَاشِمٍ يُحِبُّ أَبَا بَكْرٍ وَعُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - فَلَيْسَ (٧) بِمُطَهَّرٍ، وَالْآيَةُ (٨) إِنَّمَا قَالَ فِيهَا: {إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ} [سُورَةُ الْأَحْزَابِ: ٣٣] . وَقَدْ تَقَدَّمَ أَنَّ هَذَا مِثْلَ قَوْلِهِ: {مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ} [سُورَةُ الْمَائِدَةِ: ٦]

(١) عَلَى أَنَّ ذَلِكَ مِلْكٌ لَهُ: كَذَا فِي (ص) . وَفِي (ب) : عَلَى أَنْ يَكُونَ مِلْكًا لَهُ. وَفِي سَائِرِ النُّسَخِ: عَلَى أَنَّ ذَلِكَ مِلْكًا لَهُ. (٢) أ، ب: بَلْ غَايَةُ هَذَا. (٣) ص: أَنْ تُتْرَكَ عِنْدَ مَنْ تُتْرَكُ عِنْدَهُ كَمَا تُرِكَتِ الصَّدَقَةُ ; أ، ب: أَنْ يُتْرَكَ عِنْدَ مَنْ تُرِكَ عِنْدَهُ، كَمَا تَرَكَا صَدَقَتَهُ. (٤) ن، م: لَيَصْرِفَانِهَا. (٥) أ، ب: أَنَّ مِنْ. (٦) ب (فَقَطْ) : لِأَنَّ. (٧) أ، ب: لَيْسَ. (٨) أ، ب: وَلِأَنَّهُ.