Minhaj as-Sunnah - Ibn Taimiya - (4/393)

Minhaj as-SunnahIbn Taimiya

—may Allah be pleased with him—, Muhammad ibn Maslamah (1), Ibn Umar, Usāmah ibn Zayd—may Allah be pleased with them—and most of the first and foremost among the Emigrants and Helpers who were still alive (2). It is also the position of most leading jurists and hadith scholars.

The Karrāmiyyah said: “Rather, each of the two was an imam and was in the right, and a pledge of allegiance may be concluded (3) with two imams when necessity requires it.”] (4).

Whoever disputes that he was a rightful imam leaves the Rāfidī unable to advance (5) any argument for his imamate without that opponent refuting it. By contrast, anyone who concedes that he was a rightful imam, as Ahl al-Sunnah do, says: A rightful imam is not infallible. A person is not obligated to fight alongside him against everyone who withdraws his obedience, nor may a person obey him in anything he knows to be disobedience to Allah or knows would be better left undone.

The Companions who did not fight alongside him believed either that refraining from fighting was better than fighting or that fighting was sinful. They were therefore under no obligation to agree with him in that matter.

Those who fought against him were necessarily either sinners, qualified scholars exercising independent judgment but mistaken, or correct in their judgment. In every case, this neither impugns their faith nor bars them from Paradise.

For Allah Most High said:

“If two groups of believers fight one another, make peace between them. If one of them transgresses against the other, then fight the transgressing group until it returns to Allah’s command. If it returns, make peace between them with justice and act justly. Surely Allah loves

(1) A reads: “and Muhammad ibn Salama.” (2) R and S read: “and whoever still remained.” (3) R and S read: “and the pledge of allegiance is valid.” (4) The text in square brackets is omitted from N, M, W, and H. (5) A reads: “the Rāfida to argue” (with a singular verb); B reads: “the Rāfida to argue” (with a plural verb).

- رَضِيَ اللَّهُ عَنْهُ -، وَمُحَمَّدِ بْنِ مَسْلَمَةَ (١) . ، وَابْنِ عُمَرَ، وَأُسَامَةَ بْنِ زَيْدٍ - رَضِيَ اللَّهُ عَنْهُمْ -، وَأَكْثَرِ مَنْ كَانَ بَقِيَ (٢) . . مِنَ السَّابِقِينَ الْأَوَّلِينَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَهُوَ قَوْلُ أَكْثَرِ أَئِمَّةِ الْفِقْهِ وَالْحَدِيثِ. وَقَالَتِ الْكَرَّامِيَّةُ: بَلْ كِلَاهُمَا إِمَامٌ مُصِيبٌ، وَيَجُوزُ عَقْدُ الْبَيْعَةِ (٣) . لِإِمَامَيْنِ لِلْحَاجَةِ] (٤) . ، وَمَنْ نَازَعَهُ فِي أَنَّهُ كَانَ إِمَامَ حَقٍّ لَمْ يُمَكِّنِ الرَّافِضِيَّ أَنْ يَحْتَجَّ (٥) . عَلَى إِمَامَتِهِ بِحُجَّةٍ إِلَّا نَقَضَهَا ذَلِكَ الْمُعَارِضُ، وَمَنْ سَلَّمَ لَهُ أَنَّهُ كَانَ إِمَامَ حَقٍّ كَأَهْلِ السُّنَّةِ فَإِنَّهُ يَقُولُ: الْإِمَامُ الْحَقُّ لَيْسَ مَعْصُومًا، وَلَا يَجِبُ عَلَى الْإِنْسَانِ أَنْ يُقَاتِلَ مَعَهُ كُلَّ مَنْ خَرَجَ عَنْ طَاعَتِهِ، وَلَا يُطِيعُهُ الْإِنْسَانُ فِيمَا يَعْلَمُ أَنَّهُ مَعْصِيَةٌ لِلَّهِ، أَوْ أَنَّ تَرْكَهُ خَيْرٌ مِنْ فِعْلِهِ. وَالصَّحَابَةُ الَّذِينَ لَمْ يُقَاتِلُوا مَعَهُ كَانُوا يَعْتَقِدُونَ أَنَّ تَرْكَ الْقِتَالِ خَيْرٌ مِنَ الْقِتَالِ، أَوْ أَنَّهُ مَعْصِيَةٌ، فَلَمْ يَجِبْ عَلَيْهِمْ مُوَافَقَتَهُ فِي ذَلِكَ. وَالَّذِينَ قَاتَلُوهُ لَا يَخْلُو: إِمَّا أنْ يَكُونُوا عُصَاةً، أَوْ مُجْتَهِدِينَ مُخْطِئِينَ، أَوْ مُصِيبِينَ. وَعَلَى كُلِّ تَقْدِيرٍ فَهَذَا لَا يَقْدَحُ فِي إِيمَانِهِمْ وَلَا يَمْنَعُهُمُ الْجَنَّةَ. فَإِنَّ اللَّهَ تَعَالَى قَالَ: {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

(١) أ: وَمُحَمَّدِ بْنِ سَلَمَةَ (٢) ر، ص: وَمَنْ كَانَ قَدْ بَقِيَ (٣) ر، ص: وَتَجُوزُ الْبَيْعَةُ (٤) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) ، (و) ، (هـ) (٥) أ: الرَّافِضَةَ أَنْ يَحْتَجَّ ; ب: الرَّافِضَةَ أَنْ يَحْتَجُّوا