Minhaj as-Sunnah - Ibn Taimiya - (4/553)

Minhaj as-SunnahIbn Taimiya

[Two Extremes and a Middle Course Regarding the Killing of al-Husayn—May Allah Be Pleased with Him]

(Chapter) (1).

People became divided into [three groups] (2) regarding the killing of al-Husayn—may Allah be pleased with him: two extremes and a middle course.

One of the two extremes says that his killing was justified, for he sought to split [the Muslims’] (3) ranks and divide the community. It is authentically established that the Prophet—peace and blessings be upon him—said:

“Whoever comes to you while you are united under one man, seeking to divide your community, kill him.” (4)

They said, “Al-Husayn came while the Muslims were united under one man and sought to divide their community.” Some of them also said, “He was the first person in Islam to rise in rebellion against those in authority.”

Those at the other extreme said, “Rather, he [was] (5) the Imam whom all were duty-bound to obey. No undertaking pertaining to the faith could be carried out except through him; no congregational or Friday prayer could be performed except behind someone appointed by him (6); and no enemy could be fought except with his permission,” and other such claims.

Those who follow the middle course are Ahl al-Sunnah. They affirm neither this nor that. Rather, they say, “He was killed unjustly and died a martyr, but he did not hold authority over the affairs (7) of the Muslim community.” The hadith

(1) N and M read *fa-qīla* (“then it was said”) instead of *fasl* (“Chapter”), which is a scribal corruption. W omits the word. (2) “Three groups” is omitted from N, M, and W. (3) S and B read: “the Muslims’ ranks.” All other manuscripts read simply: “the ranks.” (4) This hadith appeared previously at 1/564. (5) N, M, and W omit *kāna* (“was”), reading: “Rather, he…” (6) N and M read: “whomever he himself appoints.” (7) A and B read *amra* (“the affairs”) in the accusative.

[النَّاسُ فِي قَتْلِ الْحُسَيْنِ رَضِيَ اللَّهُ عَنْهُ طرفان ووسط] (فَصْلٌ) (١) . وَصَارَ النَّاسُ فِي قَتْلِ الْحُسَيْنِ - رَضِيَ اللَّهُ عَنْهُ - [ثَلَاثَةَ أَصْنَافٍ] (٢) : طَرَفَيْنِ وَوَسَطًا. أَحَدُ الطَّرَفَيْنِ يَقُولُ: إِنَّهُ قُتِلَ بِحَقٍّ ; فَإِنَّهُ أَرَادَ أَنْ يَشُقَّ عَصَا [الْمُسْلِمِينَ] (٣) وَيُفَرِّقَ الْجَمَاعَةَ. وَقَدْ ثَبَتَ فِي الصَّحِيحِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ قَالَ: " «مَنْ جَاءَكُمْ وَأَمْرُكُمْ عَلَى رَجُلٍ وَاحِدٍ يُرِيدُ أَنْ يُفَرِّقَ جَمَاعَتَكُمْ فَاقْتُلُوهُ» " (٤) . قَالُوا: وَالْحُسَيْنُ جَاءَ وَأَمْرُ الْمُسْلِمِينَ عَلَى رَجُلٍ وَاحِدٍ، فَأَرَادَ أَنْ يُفَرِّقَ جَمَاعَتَهُمْ. وَقَالَ بَعْضُ هَؤُلَاءِ: هُوَ أَوَّلُ خَارِجٍ خَرَجَ فِي الْإِسْلَامِ عَلَى وُلَاةِ الْأَمْرِ. وَالطَّرَفُ الْآخَرُ قَالُوا: بَلْ [كَانَ] هُوَ (٥) الْإِمَامَ الْوَاجِبَ طَاعَتُهُ، الَّذِي لَا يُنَفَّذُ أَمْرٌ مِنْ أُمُورِ الْإِيمَانِ إِلَّا بِهِ، وَلَا تُصَلَّى جَمَاعَةٌ وَلَا جُمُعَةٌ إِلَّا خَلْفَ مَنْ يُوَلِّيهِ (٦) ، وَلَا يُجَاهَدُ عَدُوٌّ إِلَّا بِإِذْنِهِ، وَنَحْوُ ذَلِكَ. وَأَمَّا الْوَسَطُ فَهُمْ أَهْلُ السُّنَّةِ، الَّذِينَ لَا يَقُولُونَ لَا هَذَا وَلَا هَذَا، بَلْ يَقُولُونَ: قُتِلَ مَظْلُومًا شَهِيدًا، وَلَمْ يَكُنْ مُتَوَلِّيًا لِأَمْرِ (٧) الْأُمَّةِ. وَالْحَدِيثُ

(١) ن، م: فَقِيلَ، وَهُوَ تَحْرِيفٌ. وَسَقَطَتِ الْكَلِمَةُ مِنْ (و) . (٢) ثَلَاثَةَ أَصْنَافٍ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٣) عَصَا الْمُسْلِمِينَ: كَذَا فِي (ص) ، (ب) . وَفِي سَائِرِ النُّسَخِ: الْعَصَا. (٤) سَبَقَ هَذَا الْحَدِيثُ فِيمَا مَضَى ١/٥٦٤. (٥) ن، م، و: بَلْ هُوَ. (٦) ن، م: مَنْ يُوَلِّيهِ هُوَ. (٧) أ، ب: أَمْرَ.