Minhaj as-Sunnah - Ibn Taimiya - (4/596)

Minhaj as-SunnahIbn Taimiya

require(1) blessings to be invoked upon his family in general, it would not be permissible to make it obligatory to invoke blessings upon some particular people to the exclusion of others. Indeed, scholars have disagreed over whether, if someone supplicates for specific people during the ritual prayer, [his prayer](2) is invalid. There are two views, although the correct view is that it is not invalid. Nor would it be permissible [to make](3) their status as leaders the basis of this obligation. For this reason, Ahl al-Sunnah do not require blessings to be invoked upon anyone besides the Prophet—may blessings and peace be upon him—neither upon their leaders nor upon those who are not [their leaders](4), because imposing this is one of the misguiding innovations that contravene the Sacred Law of Allah Most High.

Likewise, the two testimonies of faith contain(5) mention only of Allah and His Messenger, whether in the call to prayer, the ritual prayer, or elsewhere(6). Thus, if(7) any leaders other than Allah and His Messenger were mentioned in the two testimonies, that would be among the gravest forms of misguidance(8).

Similarly, declaring(9) the prayer invalid on account of invoking blessings upon the leaders of the Muslims is a false position. If someone were to make a permissible supplication during the prayer for or against a particular person, the prayer would not thereby(10) be invalid according to the vast majority of scholars. It is authentically established that the Prophet—may blessings and peace be upon him—would say during his prayer:

“O Allah, deliver(11) al-Walīd ibn al-Walīd,

(1) MS W reads: *wa-l-wājibu* (“and what is obligatory”). (2) The word *salātuhu* (“his prayer”) is omitted from MSS N, M, and W. (3) The phrase *an yajʿala* (“to make”) is omitted from MSS N, M, and W. (4) MSS N and M read: *wa-lā ghayrihim* (“nor anyone besides them”). (5) MSS N, M, and W read: *fīhā* (“in it”). (6) MS A reads: *wa-lā fī ghayri dhālika* (“nor elsewhere”). (7) MS N alone reads: *wa-law* (“and if”). (8) MSS B, R, Y, and H read: *al-dalāl* (“misguidance”). (9) MSS B, R, H, and Y read: *ibtāl* (“invalidating”). (10) The word *bi-dhālika* (“thereby”) is omitted from MS B only. (11) MSS N, M, and R read: *najji* (“deliver”).

أَوْجَبَ (١) الصَّلَاةَ عَلَى آلِهِ عُمُومًا لَمْ يَجُزْ أَنْ يَجْعَلَ الْوَاجِبَ الصَّلَاةَ عَلَى قَوْمٍ مُعَيَّنِينَ دُونَ غَيْرِهِمْ، بَلْ قَدْ تَنَازَعَ الْعُلَمَاءُ فِيمَا إِذَا دَعَا لِقَوْمٍ مُعَيَّنِينَ فِي الصَّلَاةِ هَلْ تَبْطُلُ [صَلَاتُهُ] (٢) ؟ عَلَى قَوْلَيْنِ. وَإِنْ كَانَ الصَّحِيحُ أَنَّهَا لَا تَبْطُلُ، وَلَا [أَنْ يَجْعَلَ] (٣) مَنَاطَ الْوُجُوبِ كَوْنَهُمْ أَئِمَّةً، وَلِهَذَا لَمْ يُوجِبْ أَهْلُ السُّنَّةِ الصَّلَاةَ عَلَى غَيْرِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: لَا أَئِمَّتِهِمْ وَلَا غَيْرِ [أَئِمَّتِهِمْ] (٤) لِأَنَّ إِيجَابَ هَذَا مِنَ الْبِدَعِ الْمُضِلَّةِ الْمُخَالِفَةِ لِشَرِيعَةِ اللَّهِ تَعَالَى، كَمَا أَنَّ الشَّهَادَتَيْنِ لَيْسَ فِيهِمَا (٥) إِلَّا ذِكْرُ اللَّهِ وَرَسُولِهِ، لَا فِي الْأَذَانِ وَلَا فِي الصَّلَاةِ وَلَا فِي غَيْرِ ذَلِكَ (٦) ، فَلَوْ (٧) ذُكِرَ فِي الشَّهَادَتَيْنِ غَيْرُ اللَّهِ وَرَسُولِهِ مِنَ الْأَئِمَّةِ كَانَ ذَلِكَ مِنْ أَعْظَمِ الضَّلَالَاتِ (٨) ، وَكَذَلِكَ إِبْطَالُهُ (٩) الصَّلَاةِ بِالصَّلَاةِ عَلَى أَئِمَّةِ الْمُسْلِمِينَ قَوْلٌ بَاطِلٌ ; فَإِنَّهُ لَوْ دَعَا لِمُعَيَّنٍ أَوْ عَلَيْهِ فِي الصَّلَاةِ بِدُعَاءٍ جَائِزٍ لَمْ تَبْطُلِ الصَّلَاةُ بِذَلِكَ (١٠) عِنْدَ جَمَاهِيرِ الْعُلَمَاءِ، فَإِنَّهُ ثَبَتَ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ كَانَ يَقُولُ فِي صَلَاتِهِ: " «اللَّهُمَّ أَنْجِ (١١) الْوَلِيدَ بْنَ الْوَلِيدِ،

(١) و: وَالْوَاجِبُ. (٢) صَلَاتُهُ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٣) عِبَارَةُ " أَنْ يَجْعَلَ ": سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٤) ن، م: وَلَا غَيْرِهِمْ. (٥) ن، م، و: فِيهَا. (٦) أ: وَلَا فِي غَيْرِ ذَلِكَ. (٧) ن (فَقَطْ) . . وَلَوْ. (٨) ب، ر، ي، ح: الضَّلَالِ. (٩) ب، ر، ح، ي: إِبْطَالُ. (١٠) بِذَلِكَ: سَاقِطَةٌ مِنْ (ب) فَقَطْ. (١١) ن، م، ر: نَجِّ.