Minhaj as-Sunnah - Ibn Taimiya - (6/34)

Minhaj as-SunnahIbn Taimiya

that amount of wealth, while also giving to those more distantly related to the Prophet—may Allah bless him and grant him peace—than she was, and giving to Ali?!

Moreover, it is customary for those seeking kingship and leadership not to target women; rather, they honor them, because women are not contenders for power. How, then, could he lavish (1) gifts upon the men while depriving the woman of her rightful due, without any religious or worldly purpose whatsoever?!

[The Rāfidī’s claim that Umar suspended Allah’s prescribed punishments by not punishing al-Mughīra ibn Shuʿba, and the response to it]

As for the Rāfidī’s statement:

“He suspended Allah’s prescribed punishments and did not carry out the prescribed punishment upon al-Mughīra ibn Shuʿba.”

The response is that the overwhelming majority of scholars support what Umar did in the case of al-Mughīra: when the evidence is incomplete, the witnesses are subjected to the prescribed punishment. Even those who hold the contrary view do not dispute that this is a matter of independent legal judgment. It has already been explained that the criticism leveled against Ali for suspending the enforcement (2) of retaliation and the prescribed punishments against Uthmān’s killers would be graver. If criticism of Ali on that account is invalid, then criticism of Umar is even more clearly invalid.

What Umar did in al-Mughīra’s case occurred in the presence of the Companions—may Allah be pleased with them—and they approved it; Ali was among them. The evidence of Ali’s approval [of it] (3) is that, after Umar had administered the prescribed punishment to the three witnesses, Abū Bakra repeated the accusation of adultery, saying, “By Allah, he certainly committed adultery.” Umar was about to flog him a second time, but Ali said to him, “If you are going to flog him, then stone al-Mughīra.” He meant that if this statement was the same as the first (4), Abū Bakra had already received the prescribed punishment for it; but if you treated it (5) as a second statement, then—

(1) (H) reads: “permits.” (2) “Enforcement” is absent from (H) and (B). (3) “Of it” is absent from (N) and (M). (4) (N) reads: “If this statement was the first.” (M) reads: “If this was the first statement.” (5) (H), (R), and (Y) read: “And if it is treated.”

ذَلِكَ الْمَالِ، وَيُعْطِي مَنْ هُوَ أَبْعَدُ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مِنْهَا وَيُعْطِي عَلِيًّا؟ ! . ثُمَّ الْعَادَةُ الْجَارِيَةُ بِأَنَّ طُلَّابَ الْمُلْكِ وَالرِّيَاسَةِ لَا يَتَعَرَّضُونَ لِلنِّسَاءِ، بَلْ يُكْرِمُونَهُنَّ لِأَنَّهُنَّ لَا يَصْلُحْنَ لِلْمُلْكِ، فَكَيْفَ يُجْزِلُ (١) الْعَطَاءَ لِلرِّجَالِ، وَالْمَرْأَةُ يَحْرِمُهَا مِنْ حَقِّهَا، لَا لِغَرَضٍ أَصْلًا لَا دِينِيٍّ وَلَا دُنْيَوِيٍّ؟ ! [قَوْلُ الرَّافِضِيِّ أن عمر عَطَّلَ حُدُودَ اللَّهِ فَلَمْ يُحِدَّ الْمُغِيرَةَ بْنَ شُعْبَةَ والرد عليه] وَأَمَّا قَوْلُ الرَّافِضِيِّ: " وَعَطَّلَ حُدُودَ اللَّهِ فَلَمْ يُحِدَّ الْمُغِيرَةَ بْنَ شُعْبَةَ " . فَالْجَوَابُ: أَنَّ جَمَاهِيرَ الْعُلَمَاءِ عَلَى مَا فَعَلَهُ عُمَرُ فِي قِصَّةِ الْمُغِيرَةِ، وَأَنَّ الْبَيِّنَةَ إِذَا لَمْ تَكْمُلْ حَدَّ الشُّهُودَ، وَمَنْ قَالَ بِالْقَوْلِ الْآخَرِ لَمْ يُنَازِعْ فِي أَنَّ هَذِهِ مَسْأَلَةُ اجْتِهَادٍ، وَقَدْ تَقَدَّمَ أَنَّ مَا يَرُدُّ عَلَى عَلِيٍّ بِتَعْطِيلِ إِقَامَةِ (٢) الْقِصَاصِ وَالْحُدُودِ عَلَى قَتَلَةِ عُثْمَانَ أَعْظَمُ، فَإِذَا كَانَ الْقَادِحُ فِي عَلِيٍّ مُبْطِلًا، فَالْقَادِحُ فِي عُمَرَ أَوْلَى بِالْبُطْلَانِ. وَالَّذِي فَعَلَهُ بِالْمُغِيرَةِ كَانَ بِحَضْرَةِ الصَّحَابَةِ - رَضِيَ اللَّهُ عَنْهُمْ، وَأَقَرُّوهُ عَلَى ذَلِكَ، وَعَلِيٌّ مِنْهُمْ، وَالدَّلِيلُ عَلَى إِقْرَارِ عَلِيٍّ [لَهُ] (٣) . أَنَّهُ لَمَّا جَلَدَ الثَّلَاثَةَ الْحَدَّ، أَعَادَ أَبُو بَكْرَةَ الْقَذْفَ، وَقَالَ: وَاللَّهِ لَقَدْ زَنَى، فَهَمَّ عُمَرُ بِجِلْدِهِ ثَانِيًا، فَقَالَ لَهُ عَلِيٌّ: إِنْ كُنْتَ جَالِدَهُ فَارْجُمِ الْمُغِيرَةَ، يَعْنِي أَنَّ هَذَا الْقَوْلَ إِنْ كَانَ هُوَ الْأَوَّلَ (٤) . فَقَدْ حُدَّ عَلَيْهِ، وَإِنْ جَعَلْتَهُ (٥) بِمَنْزِلَةِ قَوْلٍ ثَانٍ فَقَدْ

(١) ح: يُجِيزُ. (٢) إِقَامَةِ: سَاقِطَةٌ مِنْ (ح) ، (ب) . (٣) لَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) (٤) ن: إِنْ كَانَ هَذَا الْقَوْلُ هُوَ الْأَوَّلَ، م: إِنْ كَانَ هَذَا هُوَ الْقَوْلَ الْأَوَّلَ (٥) ح، ر، ي: وَإِنْ جُعِلَ.