Minhaj as-Sunnah - Ibn Taimiya - (4/322)

Minhaj as-SunnahIbn Taimiya

it Talha and al-Zubayr’s intention to fight Ali—A, B: “to fight for Ali.” Even if it were assumed that they intended (1) to fight, this is the fighting mentioned in the words of Allah Most High:

“And if two groups of believers fight one another, make peace between them. But if one of them transgresses against the other, fight the transgressing group until it returns to Allah’s command. If it returns, make peace between them with justice and act equitably. Indeed, Allah loves those who act equitably.”

“The believers are but brothers, so make peace between your two brothers.”

[Surat al-Hujurāt: 9, 10]

Thus, despite their fighting, He still described them as believers and brothers. If this applies to believers of a lower standing than those men (2), then those men have an even stronger claim to it.

[The Rāfidī’s claim that the Muslims unanimously agreed to kill Uthman, and the response to it from several angles]

As for his statement, “The Muslims unanimously agreed to kill Uthman,” the response may be given from several angles.

The first—B (only): “from two angles, the first of which”—is to say: First, this is one of the clearest and most blatant lies. The overwhelming majority of Muslims neither ordered his killing, nor participated (3) in it, nor approved of it.

First: (4) most (5) Muslims were not in Medina; rather, they were in Mecca, Yemen, Syria, Kufa, Basra, Egypt, and Khurasan. The people of Medina constituted only a portion of the Muslims.

Second, this is because (6) not one of the best Muslims had any involvement in Uthman’s bloodshed

(1) A reads: annahumā qasadū (“that the two of them intended,” with a plural verb); B reads: annahumā qasadā (“that the two of them intended,” with a dual verb). (2) A and B read: “Those are among the Muslims.” (3) Shārakū (“they participated”): thus in S and B. The remaining manuscripts read sharikū (“they shared in it”). (4) In place of fa-li-anna (“because”), A and B read fa-inna (“for indeed”). (5) N alone reads: “the first.” (6) A and B read: fa-inna (“for indeed”).

طَلْحَةُ وَالزُّبَيْرُ قَصْدُهُمَا قِتَالُ عَلِيٍّ أ، ب: الْقِتَالُ لِعَلِيٍّ، وَلَوْ قُدِّرَ أَنَّهُمْ قَصَدُوا (١) الْقِتَالَ، فَهَذَا هُوَ الْقِتَالُ الْمَذْكُورُ فِي قَوْلِهِ تَعَالَى: {وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ} ، {إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ} [سُورَةُ الْحُجُرَاتِ: ٩، ١٠] فَجَعَلَهُمْ مُؤْمِنِينَ إِخْوَةً مَعَ الِاقْتِتَالِ. وَإِذَا كَانَ هَذَا ثَابِتًا لِمَنْ هُوَ دُونَ أُولَئِكَ الْمُؤْمِنِينَ (٢) فَهُمْ بِهِ أَوْلَى وَأَحْرَى. [زعم الرافضي أن الْمُسْلِمِينَ أَجْمَعُوا عَلَى قَتْلِ عُثْمَانَ وجوابه من وجوه] وَأَمَّا قَوْلُهُ: " إِنَّ الْمُسْلِمِينَ أَجْمَعُوا عَلَى قَتْلِ عُثْمَانَ " . فَجَوَابُهُ مِنْ وُجُوهٍ: أَحَدُهَا ب (فَقَطْ) : مِنْ وَجْهَيْنِ أَحَدُهُمَا. : أَنْ يُقَالَ: أَوَّلًا: هَذَا مِنْ أَظْهَرِ الْكَذِبِ وَأَبْيَنِهِ ; فَإِنَّ جَمَاهِيرَ الْمُسْلِمِينَ لَمْ يَأْمُرُوا بِقَتْلِهِ، وَلَا شَارَكُوا (٣) فِي قَتْلِهِ، وَلَا رَضُوا بِقَتْلِهِ. أَمَّا أَوَّلًا: (٤) أَكْثَرَ (٥) الْمُسْلِمِينَ لَمْ يَكُونُوا بِالْمَدِينَةِ، بَلْ كَانُوا بِمَكَّةَ وَالْيَمَنِ وَالشَّامِ وَالْكُوفَةِ وَالْبَصْرَةِ وَمِصْرَ وَخُرَاسَانَ، وَأَهْلُ الْمَدِينَةِ بَعْضُ الْمُسْلِمِينَ. وَأَمَا ثَانِيًا: فَلِأَنَّ (٦) خِيَارَ الْمُسْلِمِينَ لَمْ يَدْخُلْ وَاحِدٌ مِنْهُمْ فِي دَمِ عُثْمَانَ

(١) أ: أَنَّهُمَا قَصَدُوا ; ب: أَنَّهُمَا قَصَدَا. (٢) أ، ب: أُولَئِكَ مِنَ الْمُسْلِمِينَ. (٣) شَارَكُوا: كَذَا فِي (ص) ، (ب) . وَفِي سَائِرِ النُّسَخِ: شَرِكُوا. (٤) فَلِأَنَّ أ، ب: فَإِنَّ. (٥) ن (فَقَطْ) : أَوَّلَ. (٦) أ، ب: فَإِنَّ.