Minhaj as-Sunnah - Ibn Taimiya - (4/262)

Minhaj as-SunnahIbn Taimiya

Allah’s Messenger—peace and blessings be upon him—which was made into an endowment, as well as that of other Muslims (1), cannot have its corpus owned by anyone [among the Muslims] (2), whereas a person may be granted a portion of its proceeds from which he may benefit? Thus, the property from which Jābir was given was property distributed among the Muslims, unlike the underlying assets themselves.

For this reason, Abu Bakr and Umar—may Allah be pleased with them both—used to give al-Abbās [and his sons] (3), Alī (4), al-Hasan, al-Husayn, and others from Banū Hāshim more from the property distributed among the people than they gave Jābir [ibn Abd Allah] (5), even though they had no promise from the Prophet—peace and blessings be upon him—to this effect (6).

Thus, the assertion of these ignorant Rāfidis that Jābir [ibn Abd Allah] took (7) the Muslims’ property without evidence (8), but merely on the basis of a claim, is the assertion of those who know nothing of Allah’s ruling in either case. For the property [out of which] (9) Jābir received his grant is property that must be distributed (10) among the Muslims. Jābir is one of the Muslims, he has a right to it, and he is

(1) A and B read: “for the Muslims.” (2) N and M read: “It is not permissible for anyone to own its corpus.” A and B read: “No one may acquire ownership of its corpus.” (3) “And his sons” is omitted from N, M, A, B, and W. (4) “And Alī” is omitted from manuscript sād. A and B read “and Alī” in the nominative case. (5) N and M read: “than what they gave Jābir.” (6) N reads: “and there was no.” (7) N and M read: “Jābir took.” (8) A and B read: “with no evidence.” (9) “Out of it” is omitted from N and M. (10) A, B, and W read: “its division.”

رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - الْمَوْقُوفَةَ، وَصَدَقَةَ غَيْرِهِ مِنَ الْمُسْلِمِينَ (١) لَا يَجُوزُ لِأَحَدٍ [مِنَ الْمُسْلِمِينَ] أَنْ يَمْلِكَ أَصْلَهَا (٢) ، وَيَجُوزُ أَنْ يُعْطَى مِنْ رِيعِهَا مَا يَنْتَفِعُ بِهِ، فَالْمَالُ الَّذِي أُعْطِيَ مِنْهُ جَابِرٌ هُوَ الْمَالُ الَّذِي يُقَسَّمُ بَيْنَ الْمُسْلِمِينَ، بِخِلَافِ أُصُولِ الْمَالِ. وَلِهَذَا كَانَ أَبُو بَكْرٍ وَعُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - يُعْطِيَانِ الْعَبَّاسَ [وَبَنِيهِ] (٣) وَعَلِيًّا (٤) وَالْحَسَنَ وَالْحُسَيْنَ وَغَيْرَهُمْ مِنْ بَنِي هَاشِمٍ أَعْظَمَ مِمَّا أَعْطَوْا جَابِرَ [بْنَ عَبْدِ اللَّهِ] (٥) مِنَ الْمَالِ الَّذِي يُقَسَّمُ بَيْنَ النَّاسِ، وَإِنْ لَمْ يَكُنْ (٦) مَعَهُمَا وَعْدٌ مِنَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. فَقَوْلُ هَؤُلَاءِ الرَّافِضَةِ الْجُهَّالِ: إِنَّ جَابِرَ [بْنَ عَبْدِ اللَّهِ] أَخَذَ (٧) مَالَ الْمُسْلِمِينَ مِنْ غَيْرِ بَيِّنَةٍ (٨) بَلْ بِمُجَرَّدِ الدَّعْوَى، كَلَامُ مَنْ لَا يَعْرِفُ حُكْمَ اللَّهِ، لَا فِي هَذَا وَلَا فِي ذَاكَ، فَإِنَّ الْمَالَ الَّذِي أُعْطِيَ [مِنْهُ] (٩) جَابِرٌ مَالٌ يَجِبُ قِسْمَتَهُ (١٠) بَيْنَ الْمُسْلِمِينَ. وَجَابِرٌ أَحَدُ الْمُسْلِمِينَ، وَلَهُ حَقٌّ فِيهِ، وَهُوَ

(١) أ، ب: عَلَى الْمُسْلِمِينَ. (٢) ن، م: لَا تَجُوزُ لِأَحَدٍ أَنْ يَمْلِكَ أَصْلَهَا ; أ، ب: لَا يَجُوزُ لِأَحَدٍ تَمَلُّكُ أَصْلِهَا. (٣) وَبَنِيهِ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (أ) ، (ب) ، (و) . . (٤) وَعَلِيًّا: سَاقِطَةٌ مِنْ (ص) . وَفِي (أ) ، (ب) : وَعَلِيٌّ. (٥) ن، م: مِمَّا أَعْطَوْا جَابِرًا. (٦) ن: وَلَمْ يَكُنْ. (٧) ن، م: إِنَّ جَابِرًا أَخَذَ. . (٨) أ، ب: بِلَا بَيِّنَةٍ. (٩) مِنْهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (١٠) أ، ب، و: قَسْمَهُ.