Minhaj as-Sunnah - Ibn Taimiya - (5/127)

Minhaj as-SunnahIbn Taimiya

[Surah al-Mā’idah: 8]

This verse was revealed concerning their hatred of the disbelievers—a hatred they were commanded to bear. If the person who harbors the hatred commanded by Allah is forbidden from wronging the one he hates (1), then what of hatred for a Muslim based on an interpretation and a doubt, or arising from personal desire? The one who hates him has even greater reason not to wrong him, but rather to treat him justly (2).

The Companions of the Messenger of Allah—may Allah bless him and grant him peace—are more deserving than anyone else of being treated justly in word and deed. Justice is something that all the people of the earth agree in praising and loving, just as they praise and love those who uphold it. Injustice is something they agree (3) in hating, condemning (4), and deeming vile, just as they condemn and hate those who perpetrate it. Our purpose here is not to discuss the rational determination of good and evil, for we have addressed that elsewhere in a separate work (5). Rather, the point is that all the people of the earth agree that justice is praiseworthy and beloved. Souls love it; love for it is rooted in the hearts, which love and praise it. It is among the recognized good that hearts acknowledge. Injustice, by contrast, is among the reprehensible evils that hearts reject, hate, and condemn.

Allah Most High sent the messengers so that people might uphold justice. Allah Most High says:

“Indeed, We sent Our messengers with clear proofs and sent down with them the Book and the Balance, so that people might uphold justice.”

[Surah al-Hadīd: 25]

(6).

And He Most High says:

“Allah is the One who sent down the Book in truth, and the Balance.”

(1) H, B: “whomever he hates.” (2) N, M: “he is punished for it,” which is a textual corruption. (3) H, B: “among the matters agreed upon.” (4) “In hating and condemning it,” as in N and M. The other manuscripts read: “in condemning it.” (5) Ibn Taymiyya wrote a treatise on the question of reason’s determination of good and evil, published in *Majmūʿ Fatāwā al-Riyāḍ*, 8:428–436. (6) The verse from Surah al-Hadīd is absent from N and M.

[سُورَةُ الْمَائِدَةِ: ٨] وَهَذِهِ الْآيَةُ نَزَلَتْ بِسَبَبِ بُغْضِهِمْ لِلْكَفَّارِ، وَهُوَ بُغْضٌ مَأْمُورٌ بِهِ. فَإِذَا كَانَ الْبُغْضُ الَّذِي أَمَرَ اللَّهُ بِهِ قَدْ نُهِيَ صَاحِبُهُ أَنْ يَظْلِمَ مَنْ أَبْغَضَهُ (١) ، فَكَيْفَ فِي بُغْضِ مُسْلِمٍ بِتَأْوِيلٍ وَشُبْهَةٍ أَوْ بِهَوَى نَفْسٍ؟ فَهُوَ أَحَقُّ أَنْ لَا يَظْلِمَ، بَلْ يَعْدِلَ عَلَيْهِ (٢) . وَأَصْحَابُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَحَقُّ مَنْ عَدَلَ عَلَيْهِمْ فِي الْقَوْلِ وَالْعَمَلِ. وَالْعَدْلُ مِمَّا اتَّفَقَ أَهْلُ الْأَرْضِ عَلَى مَدْحِهِ وَمَحَبَّتِهِ، وَالثَّنَاءِ عَلَى أَهْلِهِ وَمَحَبَّتِهِمْ. وَالظُّلْمُ مِمَّا اتَّفَقُوا (٣) عَلَى بُغْضِهِ وَذَمِّهِ (٤) وَتَقْبِيحِهِ، وَذَمِّ أَهْلِهِ وَبُغْضِهِمْ، وَلَيْسَ الْمَقْصُودُ الْكَلَامَ فِي التَّحْسِينِ وَالتَّقْبِيحِ الْعَقْلِيِّ، فَقَدْ تَكَلَّمْنَا عَلَيْهِ فِي غَيْرِ هَذَا الْمَوْضُوعِ فِي مُصَنَّفٍ مُفْرَدٍ (٥) ، وَلَكِنَّ الْمَقْصُودَ أَنَّ الْعَدْلَ مَحْمُودٌ مَحْبُوبٌ بِاتِّفَاقِ أَهْلِ الْأَرْضِ، وَهُوَ مَحْبُوبٌ فِي النُّفُوسِ، مَرْكُوزٌ حُبُّهُ فِي الْقُلُوبِ، تُحِبُّهُ الْقُلُوبُ وَتَحْمَدُهُ، وَهُوَ مِنَ الْمَعْرُوفِ الَّذِي تَعْرِفُهُ الْقُلُوبُ، وَالظُّلْمُ مِنَ الْمُنْكَرِ الَّذِي تُنْكِرُهُ الْقُلُوبُ فَتُبْغِضُهُ وَتَذُمُّهُ. وَاللَّهُ تَعَالَى أَرْسَلَ الرُّسُلَ لِيَقُومَ النَّاسُ بِالْقِسْطِ. قَالَ اللَّهُ تَعَالَى: {لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ} [سُورَةُ الْحَدِيدِ: ٢٥] (٦) . وَقَالَ تَعَالَى: {اللَّهُ الَّذِي أَنْزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ}

(١) ح، ب: مَنْ يُبْغِضُهُ. (٢) ن، م: يُعَذَّبُ عَلَيْهِ، وَهُوَ تَحْرِيفٌ. (٣) ح، ب: مِمَّا اتُّفِقَ. (٤) عَلَى بُغْضِهِ وَذَمِّهِ، كَذَا فِي (ن) ، (م) ، وَفِي سَائِرِ النُّسَخِ: عَلَى ذَمِّهِ. (٥) لِابْنِ تَيْمِيَةَ رِسَالَةٌ فِي مَسْأَلَةِ تَحْسِينِ الْعَقْلِ وَتَقْبِيحِهِ، نُشِرَتْ فِي مَجْمُوعِ فَتَاوَى الرِّيَاضِ ٨/٤٢٨ - ٤٣٦. (٦) آيَةُ سُورَةِ الْحَدِيدِ لَيْسَتْ فِي ن، (م) .