Minhaj as-Sunnah - Ibn Taimiya - (5/46)

Minhaj as-SunnahIbn Taimiya

The supplication made for them and mutual imprecation are both founded on justice (1). The other party, too, must therefore summon those most closely related to them by lineage, for they fear for them what they do not fear for outsiders. Hence they refrained from (2) mutual imprecation, knowing that he (3) was upon the truth and that, if they entered into mutual imprecation with him, Allah’s curse (4) would inevitably befall them and their closest relatives. Indeed, a person may fear for his child what he does not fear (5) for himself.

If (6) the authentically established merits of Alī—may Allah be pleased with him—such as the Prophet’s words—may Allah bless him and grant him peace:

“I shall certainly give the banner to a man who loves Allah and His Messenger, and whom Allah and His Messenger love”;

his words:

“Are you not pleased to be to me as Aaron was to Moses?”;

and his words:

“O Allah, these (7) are the members of my household, so remove all impurity from them and purify them completely”

—were not unique to him but were shared by others, why did some of the Companions wish to have the same distinction, as reported of Sa‘d (8) and Umar?

The answer is that this contains the Prophet’s testimony—may Allah bless him and grant him peace—that Alī possessed faith both inwardly and outwardly. It also affirms his loyalty to Allah and His Messenger and the obligation of the believers to be loyal to him. It therefore refutes the Nawāsib, who believe him to have been an unbeliever or a sinner, such as the renegade Kharijites, who were among the most devoted of people in worship, as was said by the Prophet (9)—may Allah bless him

(1) N, M: “It is founded upon enemies.” (2) A, B: “from.” (3) A: “that he.” (4) A, B: “Allah’s curse.” In Lisān al-Arab, al-bahl means “cursing”; alayhi bahlat Allah means “May Allah’s curse be upon him,” and bahaltuhu means “I cursed him.” (5) M, H, Y, R: “what he does not fear.” (6) N, M, B: “if.” (7) “These” is omitted from N and M. (8) N only: “from Saīd.” (9) “The Prophet” is omitted from N and M.

وَالدُّعَاءُ لَهُمْ وَالْمُبَاهَلَةُ مَبْنَاهَا عَلَى الْعَدْلِ (١) ، فَأُولَئِكَ أَيْضًا يَحْتَاجُونَ أَنْ يَدْعُوا أَقْرَبَ النَّاسِ إِلَيْهِمْ نَسَبًا، وَهُمْ يَخَافُونَ عَلَيْهِمْ مَا لَا يَخَافُونَ عَلَى الْأَجَانِبِ؛ وَلِهَذَا امْتَنَعُوا عَنِ (٢) الْمُبَاهَلَةِ، لِعِلْمِهِمْ بِأَنَّهُ (٣) عَلَى الْحَقِّ، وَأَنَّهُمْ إِذَا بَاهَلُوهُ حَقَّتْ عَلَيْهِمْ بَهْلَةُ اللَّهِ (٤) وَعَلَى الْأَقْرَبِينَ إِلَيْهِمْ، بَلْ قَدْ يَحْذَرُ الْإِنْسَانُ عَلَى وَلَدِهِ مَا لَا يَحْذَرُهُ (٥) عَلَى نَفْسِهِ. فَإِنْ قِيلَ فَإِذَا (٦) كَانَ مَا صَحَّ مِنْ فَضَائِلِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، كَقَوْلِهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «لَأُعْطِيَنَّ الرَّايَةَ رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ» " ، وَقَوْلُهُ: " «أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى» " ، وَقَوْلُهُ: " «اللَّهُمَّ هَؤُلَاءِ (٧) أَهْلُ بَيْتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا» " لَيْسَ مِنْ خَصَائِصِهِ، بَلْ لَهُ فِيهِ شُرَكَاءُ، فَلِمَاذَا تَمَنَّى بَعْضُ الصَّحَابَةِ أَنْ يَكُونَ لَهُ ذَلِكَ كَمَا رُوِيَ عَنْ سَعْدٍ (٨) وَعَنْ عُمَرَ؟ . فَالْجَوَابُ: أَنَّ فِي ذَلِكَ شَهَادَةَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لِعَلِيٍّ بِإِيمَانِهِ بَاطِنًا وَظَاهِرًا، وَإِثْبَاتًا لِمُوَالَاتِهِ لِلَّهِ وَرَسُولِهِ وَوُجُوبَ مُوَالَاةِ الْمُؤْمِنِينَ لَهُ. وَفِي ذَلِكَ رَدٌّ عَلَى النَّوَاصِبِ الَّذِينَ يَعْتَقِدُونَ كُفْرَهُ أَوْ فِسْقَهُ، كَالْخَوَارِجِ الْمَارِقِينَ الَّذِينَ كَانُوا مِنْ أَعْبَدِ النَّاسِ، كَمَا قَالَ النَّبِيُّ (٩) - صَلَّى اللَّهُ عَلَيْهِ

(١) ن، م: مَبْنَاهَا عَلَى الْأَعْدَاءِ. (٢) أ، ب: مِنْ. (٣) أ: أَنَّهُ. (٤) أ، ب: لَعْنَةُ اللَّهُ، وَفِي اللِّسَانِ الْبَهْلُ: اللَّعْنُ، وَعَلَيْهِ بَهْلَةُ اللَّهِ، وَبَهَلْتُهُ أَيْ لَعَنْتُهُ. (٥) م، ح، ي، ر: مَا لَا يَحْذَرُ. (٦) ن، م، ب: إِذَا. (٧) هَؤُلَاءِ سَاقِطَةٌ مِنْ (ن) ، (م) . (٨) ن فَقَطْ: عَنْ سَعِيدٍ. (٩) النَّبِيُّ: سَاقِطَةٌ مِنْ (ن) ، (م) .