Minhaj as-Sunnah - Ibn Taimiya - (4/442)

Minhaj as-SunnahIbn Taimiya

nor was it known [of him] (1) that he had incited hostility toward the Prophet—may Allah bless him and grant him peace—when the Prophet had granted safety even to the leaders of the Confederates? (2) Who but one of the most ignorant of people regarding the Prophet’s biography could imagine such a thing? What we have stated is unanimously agreed upon [among scholars] (3) and is mentioned in nearly all the works devoted to this subject.

We discussed this at length in our book, “The Unsheathed Sword against One Who Insults the Messenger—may Allah bless him and grant him peace,” when we addressed those whose blood the Prophet—may Allah bless him and grant him peace—had declared forfeit [in the year of the Conquest] (4), listing them one by one (5). It is true that Abd Allāh ibn Sad ibn Abī Sarh was among them. Uthmān (6)—may Allah be pleased with him—then brought him, whereupon he embraced Islam in Mecca (7), and the Prophet—may Allah bless him and grant him peace—spared his life.

As for his claim, “He deserved to be described in this way to the exclusion of everyone else,” it is a fabrication against Ahl al-Sunnah. None of them says that this was exclusive to Muāwiya. Rather, he was one of the scribes of revelation (8). As for [Abd Allāh ibn

(1) “From him” is an addition in A and B. (2) “(22)” is absent from W. (3) The words between brackets are absent from N and M. (4) “In the year of the Conquest” is absent from N and M. (5) R reads: “one after another.” *Al-Sārim al-Maslūl* (The Unsheathed Sword) has been published several times, including an edition printed in Hyderabad Deccan in 1322 AH, and an edition edited by Shaykh Muhammad Muhyī al-Dīn Abd al-Hamīd—may Allah have mercy on him—in 1379 AH/1960 CE. The discussion concerning those whose blood the Prophet—peace and blessings be upon him—declared forfeit appears throughout the book. (6) W reads: “Umar.” (7) S and B read: “He brought him to the Prophet—peace and blessings be upon him—in Mecca.” (8) R reads: “one of his scribes”; H: “one of the leading Muslims.”

وَلَا عُرِفَ [عَنْهُ] (١) أَنَّهُ كَانَ يَحُضُّ عَلَى عَدَاوَةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَقَدْ أَمَّنَ رُءُوسَ الْأَحْزَابِ؟ (٢) فَهَلْ يَظُنُّ هَذَا إِلَّا مَنْ هُوَ مِنْ أَجْهَلِ النَّاسِ بِالسِّيرَةِ؟ وَهَذَا الَّذِي ذَكَرْنَاهُ مُجْمَعٌ عَلَيْهِ [بَيْنَ أَهْلِ الْعِلْمِ] (٣) مَذْكُورٌ فِي عَامَّةِ الْكُتُبِ الْمُصَنَّفَةِ فِي هَذَا الشَّأْنِ. وَقَدْ بَسَطْنَا الْكَلَامَ عَلَى هَذَا فِي كِتَابِ " الصَّارِمِ الْمَسْلُولِ عَلَى شَاتِمِ الرَّسُولِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - " لَمَّا ذَكَرْنَا مَنْ أَهْدَرَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - دَمَهُ [عَامَ الْفَتْحِ] (٤) ، وَذَكَرْنَاهُمْ وَاحِدًا وَاحِدًا (٥) . نَعَمْ كَانَ فِيهِمْ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، ثُمَّ إِنَّ عُثْمَانَ (٦) - رَضِيَ اللَّهُ عَنْهُ - أَتَى بِهِ فَأَسْلَمَ بِمَكَّةَ (٧) وَحَقَنَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - دَمَهُ. وَأَمَّا قَوْلُهُ: " إِنَّهُ اسْتَحَقَّ أَنْ يُوصَفَ بِذَلِكَ دُونَ غَيْرِهِ " . فَفِرْيَةٌ عَلَى أَهْلِ السُّنَّةِ ; فَإِنَّهُ لَيْسَ فِيهِمْ مَنْ يَقُولُ: إِنَّ هَذَا مِنْ خَصَائِصِ مُعَاوِيَةَ، بَلْ هُوَ وَاحِدٌ مِنْ كُتَّابِ الْوَحْيِ (٨) . وَأَمَّا [عَبْدُ اللَّهِ بْنُ

(١) عَنْهُ: زِيَادَةٌ فِي (أ) ، (ب) . (٢) (٢٢) سَاقِطٌ مِنْ (و) . (٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٤) عَامَ الْفَتْحِ: سَاقِطٌ مِنْ (ن) ، (م) . (٥) ر: وَاحِدًا بَعْدَ وَاحِدٍ. وَطُبِعَ كِتَابُ " الصَّارِمِ الْمَسْلُولِ " أَكْثَرَ مِنْ مَرَّةٍ، مِنْهَا طَبْعَةٌ فِي حَيْدَرَ آبَادْ الدَّكْن، سَنَةَ ١٣٢٢، وَطَبْعَةٌ بِتَحْقِيقِ الشَّيْخِ مُحَمَّد مُحْيِي الدِّين عَبْد الْحَمِيد - رَحِمَهُ اللَّهُ -، ١٣٧٩/١٩٦٠، وَالْكَلَامُ عَمَّنْ أَهْدَرَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - دَمَهُ مَثْبُوتٌ فِي الْكِتَابِ كُلِّهِ. (٦) و: عُمَرَ. (٧) ص، ب: أَتَى بِهِ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِمَكَّةَ. (٨) ر: مِنْ كُتَّابِهِ ; هـ: مِنْ كِبَارِ الْمُسْلِمِينَ.