Minhaj as-Sunnah - Ibn Taimiya - (4/360)

Minhaj as-SunnahIbn Taimiya

He asked, “And did Banū Abd Manāf (1) and Banū Makhzūm accept this?”

They replied, “Yes.”

He said, “That is Allah’s favor, which He bestows upon whomever He wills,” or words to that effect.

It was for this reason that Abū Sufyān came to Alī and asked, “Are you content for this authority to rest with Banū Taym?”

Alī replied, “Abū Sufyān, the affairs of Islam are not like those of the Age of Ignorance,” or words to that effect.

Thus, if among all the Muslims there was no one who said that Fātimah—may Allah be pleased with her—had been wronged, that she had a right owed to her by Abū Bakr and Umar—may Allah be pleased with them both—or that they had wronged her, and no one uttered so much as a single word about this, it follows that (2) the people knew that she had not been wronged. For had they known (3) that she had been wronged, their failure to support her would necessarily have been due either to their inability to support her, their neglect and forfeiture of her right, or their hatred of her. This is because whenever a person is capable of an action and decisively wills it, he inevitably performs it. If he does not will it despite there being a reason that calls for him to do so, then either he is unaware of it or some countervailing factor prevents him from willing it.

Had she been wronged—despite her nobility, the nobility of her tribe and relatives, and the fact that her father was the best of creation and the most beloved of them to his nation—while they knew (4) that she had been wronged, they would either have been incapable of supporting the two of them (5), or some countervailing factor, arising from hatred of her (6), would have opposed their desire to support her. Both alternatives are false, for

(1) N, M, and W read: “Banū Abd Shams.” (2) The word “that” is omitted only in B. (3) N and M read: “if he knew.” (4) A and B read: “while they knew.” All other manuscripts read: “while his nation knew.” (5) A and B read: “supporting her.” (6) A and N read: “from some of it.”

قَالَ: أَوَ رَضِيَتْ بَنُو عَبْدِ مَنَافٍ (١) وَبَنُو مَخْزُومٍ؟ قَالُوا: نَعَمْ. قَالَ: ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ، أَوْ كَمَا قَالَ. وَلِهَذَا جَاءَ أَبُو سُفْيَانَ إِلَى عَلِيٍّ فَقَالَ: أَرَضِيتُمْ أَنْ يَكُونَ هَذَا الْأَمْرُ فِي بَنِي تَيْمٍ؟ فَقَالَ: يَا أَبَا سُفْيَانَ إِنَّ أَمْرَ الْإِسْلَامِ لَيْسَ كَأَمْرِ الْجَاهِلِيَّةِ، أَوْ كَمَا قَالَ. فَإِذَا كَانَ الْمُسْلِمُونَ كُلُّهُمْ لَيْسَ فِيهِمْ مَنْ قَالَ: إِنَّ فَاطِمَةَ - رَضِيَ اللَّهُ عَنْهَا - مَظْلُومَةٌ، وَلَا أَنَّ لَهَا حَقًّا عِنْدَ أَبِي بَكْرٍ وَعُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - وَلَا أَنَّهُمَا ظَلَمَاهَا، وَلَا تَكَلَّمَ أَحَدٌ فِي هَذَا بِكَلِمَةٍ وَاحِدَةٍ - دَلَّ ذَلِكَ عَلَى أَنَّ (٢) الْقَوْمَ كَانُوا يَعْلَمُونَ أَنَّهَا لَيْسَتْ مَظْلُومَةً، إِذْ لَوْ عَلِمُوا (٣) أَنَّهَا مَظْلُومَةٌ لَكَانَ تَرْكُهُمْ لِنُصْرَتِهَا: إِمَّا عَجْزًا عَنْ نُصْرَتِهَا، وَإِمَّا إِهْمَالًا وَإِضَاعَةً لِحَقِّهَا، وَإِمَّا بُغْضًا فِيهَا، إِذِ الْفِعْلُ الَّذِي يَقْدِرُ عَلَيْهِ الْإِنْسَانُ إِذَا أَرَادَهُ إِرَادَةً جَازِمَةً فَعَلَهُ لَا مَحَالَةَ، فَإِذَا لَمْ يَرُدَّهُ - مَعَ قِيَامِ الْمُقْتَضَى لِإِرَادَتِهِ - فَإِمَّا أَنْ يَكُونَ جَاهِلًا بِهِ، أَوْ لَهُ مَعَارِضٌ يَمْنَعُهُ مِنْ إِرَادَتِهِ، فَلَوْ كَانَتْ مَظْلُومَةً مَعَ شَرَفِهَا وَشَرَفِ قَبِيلَتِهَا وَأَقَارِبِهَا، وَأَنَّ أَبَاهَا أَفْضَلُ الْخَلْقِ وَأَحَبُّهُمْ إِلَى أُمَّتِهِ، وَهُمْ يَعْلَمُونَ (٤) أَنَّهَا مَظْلُومَةٌ - لَكَانُوا إِمَّا عَاجِزِينَ عَنْ نُصْرَتِهِمَا (٥) ، وَإِمَّا أَنْ يَكُونَ لَهُمْ مُعَارِضٌ عَارَضَ إِرَادَةَ النَّصْرِ مِنْ بُغْضِهَا (٦) ، وَكِلَا الْأَمْرَيْنِ بَاطِلٌ ; فَإِنَّ

(١) ن، م، و: بَنُو عَبْدِ شَمْسٍ. (٢) أَنَّ: سَاقِطَةٌ مِنْ (ب) فَقَطْ. (٣) ن، م: لَوْ عَلِمَ. (٤) وَهُمْ يَعْلَمُونَ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: وَأُمَّتُهُ يَعْلَمُونَ. (٥) أ، ب: نَصْرِهَا. (٦) أ، ن: مِنْ بَعْضِهَا.