Minhaj as-SunnahIbn Taimiya

Allah—may Allah bless him and grant him peace—and fight alongside her and her husband, the designated successor, against Abū Bakr and Umar? If [those people] (1) who did this desired power and resented Alī’s authority over them, their desire for power would (2) have given them even greater reason to fight Abū Bakr, for (3) rule by the house (4) of Alī was more appealing to them than rule by the house (5) of Abū Bakr.

This is why, on the day of Hunayn, when they turned and fled, some of those granted amnesty said, “Their routed forces will not stop short of the sea,” while another said, “The spell has been broken.” Safwān ibn Umayyah then said, “By Allah, I would rather be ruled by a man from Quraysh than by a man from Thaqīf.” (6)

Safwān (7) was the foremost of those granted amnesty. He would have preferred to be ruled (8) by a man from Banū Abd Manāf rather than by a man from Banū Taym. Thus, if the desire for power had been their motive, it would have led them to give precedence to Banū Hāshim over Banū Taym, as all rational people agree. Even if they had not put Alī forward, they would have put al-Abbās forward, for al-Abbās was more inclined than Abū Bakr to agree with them (9) concerning their worldly demands. Thus, if they had ventured (10) to wrong

(1) “The people” appears only in R, S, and H. (2) B alone reads: “was.” The remaining manuscripts read: “then was.” (3) A and B read: “for indeed.” The remaining manuscripts read: “because.” (4) A and N read: “daughter of,” which is an obvious corruption. (5) A and N read: “daughter of,” which is an obvious corruption. (6) *Sīrat Ibn Hishām*, 4:86, states: “Jabala ibn al-Hanbal cried out—Ibn Hishām says: Kalada ibn al-Hanbal—while he was with his brother Safwān ibn Umayya, who remained a polytheist during the period of respite granted to him by the Messenger of Allah—may Allah bless him and grant him peace—: ‘The spell has indeed been broken today!’ Safwān told him, ‘Be quiet! May Allah break your teeth! By Allah, I would rather be ruled by a man of Quraysh than by a man of Hawāzin.’” The learned editors explain: “*Yarubbunī* means ‘to be a lord over me,’ that is, ‘to rule over me.’” (7) B alone reads: “Thus Safwān.” (8) S reads: “for him to be ruled”; S: “then for him to be ruled”; W: “if he were ruled.” (9) A and B read: “for agreeing with them.” (10) W reads: “had persisted”; R: “had proceeded.”
اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَيُقَاتِلُونَ مَعَهَا وَمَعَ زَوْجِهَا الْوَصِيِّ أَبَا بَكْرٍ وَعُمَرَ؟ فَإِنْ كَانَ [الْقَوْمُ] (١) الَّذِينَ فَعَلُوا هَذَا يُحِبُّونَ الرِّيَاسَةَ وَيَكْرَهُونَ إِمَارَةَ عَلِيٍّ عَلَيْهِمْ، كَانَ (٢) حُبُّهُمْ لِلرِّيَاسَةِ يَدْعُوهُمْ إِلَى قِتَالِ أَبِي بَكْرٍ بِطَرِيقِ الْأَوْلَى ; فَإِنَّ (٣) رِيَاسَةَ بَيْتِ (٤) عَلِيٍّ أَحَبُّ إِلَيْهِمْ مِنْ رِيَاسَةِ بَيْتِ (٥) أَبِي بَكْرٍ. وَلِهَذَا قَالَ صَفْوَانُ بْنُ أُمَيَّةَ يَوْمَ حُنَيْنٍ لَمَّا وَلَّوْا مُدْبِرِينَ، وَقَالَ بَعْضُ الطُّلَقَاءِ: لَا يَنْتَهِي فَلُّهُمْ دُونَ الْبَحْرِ، وَقَالَ الْآخَرُ: بَطَلَ السِّحْرُ، فَقَالَ صَفْوَانُ: وَاللَّهِ لَأَنْ يَرُبُّنِي رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إِلَيَّ مِنْ أَنْ يَرُبُّنِي رَجُلٌ مِنْ ثَقِيفٍ (٦) . وَصَفْوَانُ (٧) رَأْسُ الطُّلَقَاءِ - كَانَ أَنْ يَرُبَّهُ (٨) رَجُلٌ مِنْ بَنِي عَبْدِ مَنَافٍ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَرُبَّهُ رَجُلٌ مَنْ بَنِي تَيْمٍ، فَحُبُّ الرِّيَاسَةِ إِذَا كَانَ هُوَ الدَّاعِي كَانَ يَدْعُوهُمْ إِلَى تَقْدِيمِ بَنِي هَاشِمٍ عَلَى بَنِي تَيْمٍ بِاتِّفَاقِ الْعُقَلَاءِ، وَلَوْ لَمْ يُقَدِّمُوا عَلِيًّا لَقَدَّمُوا الْعَبَّاسَ ; فَإِنَّ الْعَبَّاسَ كَانَ أَقْرَبَ إِلَى مُوَافَقَتِهِمْ (٩) عَلَى الْمَطَالِبِ الدُّنْيَوِيَّةِ مِنْ أَبِي بَكْرٍ، فَإِنْ كَانُوا قَدْ أَقْدَمُوا (١٠) عَلَى ظُلْمِ
(١) الْقَوْمُ: فِي (ر) ، (ص) ، (هـ) فَقَطْ. (٢) كَانَ: كَذَا فِي (ب) فَقَطْ. وَفِي سَائِرِ النُّسَخِ: فَكَانَ. (٣) فَإِنَّ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: لِأَنَّ. (٤) أ، ن: بِنْتِ، وَهُوَ تَحْرِيفٌ ظَاهِرٌ. (٥) أ، ن: بِنْتِ، وَهُوَ تَحْرِيفٌ ظَاهِرٌ. (٦) فِي " سِيرَةِ ابْنِ هِشَامٍ " ٤/٨٦: " وَصَرَخَ جَبَلَةُ بْنُ الْحَنْبَلِ قَالَ ابْنُ هِشَامٍ: كَلَدَةُ بْنُ الْحَنْبَلِ وَهُوَ مَعَ أَخِيهِ صَفْوَانَ بْنِ أُمَيَّةَ مُشْرِكٌ فِي الْمُدَّةِ الَّتِي جَعَلَ لَهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: أَلَا بَطَلَ السِّحْرُ الْيَوْمَ. فَقَالَ لَهُ صَفْوَانُ: اسْكُتْ فَضَّ اللَّهُ فَاكَ، فَوَاللَّهِ لَأَنْ يَرُبَّنِي رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إِلَيَّ مِنْ أَنْ يَرُبُّنِي رَجُلٌ مِنْ هَوَازِنَ " قَالَ الْأَسَاتِذَةُ الْمُحَقِّقُونَ: " يَرُبُّنِي: يَكُونُ رَبًّا لِي، أَيْ مَالِكًا عَلَيَّ ". (٧) ب (فَقَطْ) : فَصَفْوَانُ. (٨) ص: لَأَنْ يَرُبَّهُ ; ص: فَلَأَنْ يَرُبَّهُ ; وَ: إِنْ كَانَ يَرُبُّهُ. (٩) أ، ب: لِمُوَافَقَتِهِمْ. (١٠) و: قَدْ أَقَامُوا ; ر: قَدْ قَدِمُوا.

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