Minhaj as-Sunnah - Ibn Taimiya - (4/577)

the pilgrims, cast them into the well of Zamzam, and seized the Black Stone. It remained in their possession for a time, after which they returned it; what transpired concerning it before it was restored served as an admonition. Despite this, they were not given power to dishonor the Kaaba. Rather, it remained venerated and honored, although they were among (1) those of Allah Most High’s creation most steeped in unbelief.

As for the Muslim rulers of the Umayyads and the Abbasids [and their deputies] (2), there is no doubt that none of them intended to dishonor the Kaaba—neither Yazīd’s deputy, nor Abd al-Malik’s deputy, al-Hajjāj ibn Yūsuf, nor anyone else. Rather, all Muslims held the Kaaba (3) in reverence. Their sole objective was to besiege Ibn al-Zubayr, and the catapult bombardment was directed at him, not at the Kaaba. Yazīd did not demolish the Kaaba, nor did he intend to burn it; by the consensus of the Muslims, neither he nor his deputies intended such a thing. It was Ibn al-Zubayr who demolished it [out of reverence for it] (4), intending to restore and rebuild it in the form that the Messenger of Allah—may Allah bless him and grant him peace—had described to Aisha—may Allah be pleased with her. A fire had reached some of its coverings and caused some of its stones to crack.

Then Abd al-Malik ordered al-Hajjāj to restore it to the structure it had possessed during the time of the Messenger of

(1) “From” is omitted from MSS N and M. (2) “And their deputies” is omitted from MSS N and M. (3) MSS N and M read: “venerating it”; MS S reads: “venerating the Kaaba.” (4) “Out of reverence for it” is omitted from MSS N and M.

الْحُجَّاجَ، وَأَلْقَوْهُمْ فِي بِئْرِ زَمْزَمَ، وَأَخَذُوا الْحَجَرَ الْأَسْوَدَ وَبَقِيَ عِنْدَهُمْ مُدَّةً، ثُمَّ أَعَادُوهُ، وَجَرَى فِيهِ عَبْرَةٌ حَتَّى أُعِيدَ، وَمَعَ هَذَا فَلَمْ يُسَلَّطُوا عَلَى الْكَعْبَةِ بِإِهَانَةٍ، بَلْ كَانَتْ مُعَظَّمَةً مُشَرَّفَةً، وَهُمْ كَانُوا مِنْ (١) أَكْفَرِ خَلْقِ اللَّهِ تَعَالَى. وَأَمَّا مُلُوكُ الْمُسْلِمِينَ، مِنْ بَنِي أُمَيَّةَ وَبَنِي الْعَبَّاسِ [وَنُوَّابُهُمْ] (٢) ، فَلَا رَيْبَ أَنَّ أَحَدًا مِنْهُمْ لَمْ يَقْصِدْ إِهَانَةَ الْكَعْبَةِ: لَا نَائِبُ يَزِيدَ، وَلَا نَائِبُ عَبْدِ الْمَلِكِ الْحَجَّاجُ بْنُ يُوسُفَ، وَلَا غَيْرُهُمَا. بَلْ كُلُّ الْمُسْلِمِينَ كَانُوا مُعَظِّمِينَ لِلْكَعْبَةِ (٣) ، وَإِنَّمَا كَانَ مَقْصُودُهُمْ حِصَارَ ابْنِ الزُّبَيْرِ. وَالضَّرْبُ بِالْمَنْجَنِيقِ كَانَ لَهُ لَا لِلْكَعْبَةِ، وَيَزِيدُ لَمْ يَهْدِمِ الْكَعْبَةَ، وَلَمْ يَقْصِدْ إِحْرَاقَهَا: لَا هُوَ وَلَا نُوَّابُهُ بِاتِّفَاقِ الْمُسْلِمِينَ. وَلَكِنَّ ابْنَ الزُّبَيْرِ هَدَمَهَا [تَعْظِيمًا لَهَا] (٤) ، لِقَصْدِ إِعَادَتِهَا وَبِنَائِهَا عَلَى الْوَجْهِ الَّذِي وَصَفَهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لِعَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - وَكَانَتِ النَّارُ قَدْ أَصَابَتْ بَعْضَ سَتَائِرِهَا فَتَفَجَّرَ بَعْضُ الْحِجَارَةِ. ثُمَّ إِنَّ عَبْدَ الْمَلِكِ أَمَرَ الْحَجَّاجَ بِإِعَادَتِهَا إِلَى الْبِنَاءِ الَّذِي كَانَتْ عَلَيْهِ زَمَنَ رَسُولِ

(١) مِنْ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) وَنُوَّابُهُمْ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) ن، م: مُعَظِّمِينَ لَهَا ; ص: مُعَظِّمِينَ الْكَعْبَةَ. (٤) تَعْظِيمًا لَهَا: سَاقِطَةٌ مِنْ (ن) ، (م) .