Minhaj as-Sunnah - Ibn Taimiya - (4/279)

Minhaj as-SunnahIbn Taimiya

appoint by name every person who went out with them—so-and-so and so-and-so. The Companions were not listed in an official register kept by the Prophet—peace and blessings be upon him—nor did officers go around mustering them by their names and individual identities. Rather, he would (1) appoint a commander; once enough men had assembled with him to achieve the intended objective, he dispatched them, and the appointee became their commander. Likewise, when he appointed Abū Bakr to lead the Hajj, he did not designate who was to perform Hajj with him; rather, Abū Bakr was commander over whoever performed Hajj with him (22): (2) He then sent ʿAlī after him and made it known that ʿAlī was under orders (3) and that Abū Bakr was his commander.

When he appointed Usāma ibn Zayd (4) after his father had been killed and sent him (5) toward the territory of the enemy who had killed his father, because of the benefit he perceived in doing so, he called upon the people [to accompany him] (6). Those who wished to take part in the campaign then volunteered to go with him. It is related that ʿUmar was among those who volunteered to accompany him—not that the Prophet—peace and blessings be upon him—specifically designated ʿUmar or anyone else (7) to go with him. Rather, Usāma was commander over everyone who went with him on the expedition. Similarly, when he appointed ʿAttāb ibn Asīd governor over Mecca,

(1) A and B read: “Rather, he would.” All other manuscripts read: “And he would.” (2) Omitted from A and B. (3) A and B read: “He informed him that he was under orders.” (4) “Ibn Zayd” is omitted from A and B. (5) B alone reads: “And he sent him.” (6) “With him” is omitted from N and M. (7) N and M read: “Because the Prophet—peace and blessings be upon him—did not designate Umar or anyone else.”

يُعَيِّنْ كُلَّ مَنْ خَرَجَ مَعَهُمْ فُلَانٌ وَفُلَانٌ، وَلَمْ تَكُنِ الصَّحَابَةُ مَكْتُوبِينَ عِنْدَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي دِيوَانٍ، وَلَا يَطُوفُ نُقَبَاءُ يُخْرِجُونَهُمْ بِأَسْمَائِهِمْ وَأَعْيَانِهِمْ، بَلْ كَانَ (١) يُؤَمِّرُ الْأَمِيرَ، فَإِذَا اجْتَمَعَ مَعَهُ مَنْ يَحْصُلُ بِهِمُ الْمَقْصُودَ أَرْسَلَهُمْ وَصَارَ أَمِيرًا عَلَيْهِمْ، كَمَا أَنَّهُ فِي الْحَجِّ لَمَّا أَمَّرَ أَبَا بَكْرٍ لَمْ يُعَيِّنْ مَنْ يَحُجُّ مَعَهُ، لَكِنْ مَنْ حَجَّ مَعَهُ كَانَ أَمِيرًا عَلَيْهِ (٢٢) : (٢) وَأَرْدَفَهُ بِعَلِيٍّ، وَأَخْبَرَ أَنَّهُ مَأْمُورٌ (٣) ، وَأَنَّ أَبَا بَكْرٍ أَمِيرٌ عَلَيْهِ. وَلَمَّا أَمَّرَ أُسَامَةَ بْنَ زَيْدٍ (٤) بَعْدَ مَقْتَلِ أَبِيهِ، فَأَرْسَلَهُ (٥) إِلَى نَاحِيَةِ الْعَدُوِّ الَّذِينَ قَتَلُوا أَبَاهُ، لِمَا رَآهُ فِي ذَلِكَ مِنَ الْمَصْلَحَةِ، نَدَبَ النَّاسَ [مَعَهُ] (٦) فَانْتَدَبَ مَعَهُ مَنْ رَغِبَ فِي الْغَزْوِ، وَرُوِيَ أَنَّ عُمَرَ كَانَ مِمَّنِ انْتُدِبَ مَعَهُ، لَا أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَيَّنَ عُمَرَ وَلَا غَيْرَ عُمَرَ (٧) لِلخُرُوجِ مَعَهُ، لَكِنْ مَنْ خَرَجَ مَعَهُ فِي الْغَزَاةِ كَانَ أُسَامَةُ أَمِيرًا عَلَيْهِ، كَمَا أَنَّهُ لَمَّا اسْتَخْلَفَ عَتَّابَ بْنَ أَسِيدٍ عَلَى مَكَّةَ،

(١) بَلْ كَانَ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: وَكَانَ. (٢) سَاقِطَةٌ مِنْ (أ) ، (ب) . (٣) أ، ب: أَخْبَرَهُ أَنَّهُ مَأْمُورٌ. (٤) بْنَ يَزِيدَ: لَيْسَتْ فِي (أ) ، (ب) . (٥) ب (فَقَطْ) : وَأَرْسَلَهُ. (٦) مَعَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) ن، م: لِأَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَا عَيَّنَ عُمَرَ وَلَا غَيْرَهُ.