Minhaj as-Sunnah - Ibn Taimiya - (4/586)

Minhaj as-SunnahIbn Taimiya

was wrongfully killed as a martyr, and that those who killed him were unjust aggressors. The hadiths of the Prophet—may Allah bless him and grant him peace—in which he commands fighting (1) anyone who breaks away from the community did not apply to him. He—may Allah be pleased with him—did not divide (2) the community. He was killed only while seeking to return (3) to his homeland, to go [to] the frontier (4), or to go to Yazīd—remaining within the community and renouncing any division of the Ummah (5). Even if the person requesting this had been the least of men, his request would have had to be granted. How, then, could al-Husayn’s request not have been granted?! Even if the person seeking these options had been of a lesser standing than al-Husayn, it would not have been permissible to detain or restrain him, let alone take him captive and kill him.

Likewise, the statement:

“The wrath of Allah and my wrath are severe against whoever sheds the blood of my family and harms me through my kindred.”

These are words that none but an ignorant person (6) would transmit from the Prophet—may Allah bless him and grant him peace—or attribute to him. The protection afforded to the blood of al-Hasan, al-Husayn, and others by faith and piety is weightier than mere kinship. If a man belonged to the household of the Prophet—may Allah bless him and grant him peace—but committed an act warranting his execution or the amputation of a limb, that would be permissible by the consensus of the Muslims,

(1) MSS A and B read: *bi-qatli* (“killing”). (2) MSS S and B read: *yufāriq* (“break away from”). (3) MSS A, M, and B read: *al-rujūʿa* (“return”). (4) “Or to the frontier”: thus in MSS A and B. All other manuscripts read: “or the frontier.” (5) MSS A and B read: “renouncing the division of the Ummah.” (6) I have not found this fabricated hadith.

قُتِلَ مَظْلُومًا شَهِيدًا، وَإِنَّ الَّذِينَ قَتَلُوهُ كَانُوا ظَالِمِينَ مُعْتَدِينَ. وَأَحَادِيثُ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - الَّتِي يَأْمُرُ فِيهَا بِقِتَالِ (١) الْمُفَارِقِ لِلْجَمَاعَةِ لَمْ تَتَنَاوَلْهُ ; فَإِنَّهُ - رَضِيَ اللَّهُ عَنْهُ - لَمْ يُفَرِّقِ (٢) الْجَمَاعَةَ، وَلَمْ يُقْتَلْ إِلَّا وَهُوَ طَالِبٌ لِلرُّجُوعِ (٣) إِلَى بَلَدِهِ، أَوْ [إِلَى] الثَّغْرِ (٤) ، أَوْ إِلَى يَزِيدَ، دَاخِلًا فِي الْجَمَاعَةِ، مُعْرِضًا عَنْ تَفْرِيقِ الْأُمَّةِ (٥) . وَلَوْ كَانَ طَالِبُ ذَلِكَ أَقَلَّ النَّاسِ لَوَجَبَ إِجَابَتُهُ إِلَى ذَلِكَ، فَكَيْفَ لَا تَجِبُ إِجَابَةُ الْحُسَيْنِ إِلَى ذَلِكَ؟ ! وَلَوْ كَانَ الطَّالِبُ لِهَذِهِ الْأُمُورِ مَنْ هُوَ دُونَ الْحُسَيْنِ لَمْ يَجُزْ حَبْسُهُ وَلَا إِمْسَاكُهُ، فَضْلًا عَنْ أَسْرِهِ وَقَتْلِهِ. وَكَذَلِكَ قَوْلُهُ: «اشْتَدَّ غَضَبُ اللَّهِ وَغَضَبِي عَلَى مَنْ أَرَاقَ دَمَ أَهْلِي وَآذَانِي فِي عِتْرَتِي» . كَلَامٌ لَا يَنْقُلُهُ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَلَا يَنْسُبُهُ إِلَيْهِ إِلَّا جَاهِلٌ (٦) . فَإِنَّ الْعَاصِمَ لِدَمِ الْحَسَنِ وَالْحُسَيْنِ وَغَيْرِهِمَا مِنَ الْإِيمَانِ وَالتَّقْوَى أَعْظَمُ مِنْ مُجَرَّدِ الْقَرَابَةِ، وَلَوْ كَانَ الرَّجُلُ مِنْ أَهْلِ بَيْتِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَأَتَى بِمَا يُبِيحُ قَتْلَهُ أَوْ قَطْعَهُ، كَانَ ذَلِكَ جَائِزًا بِإِجْمَاعِ الْمُسْلِمِينَ.

(١) أ، ب: بِقَتْلِ. (٢) ص، ب: يُفَارِقْ. (٣) أ، م، ب: الرُّجُوعَ. (٤) أَوْ إِلَى الثَّغْرِ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: أَوِ الثَّغْرِ. (٥) أ، ب: عَنِ التَّفْرِيقِ بَيْنَ الْأُمَّةِ. (٦) لَمْ أَجِدْ هَذَا الْحَدِيثَ الْمَوْضُوعَ.