Minhaj as-Sunnah - Ibn Taimiya - (6/38)

Minhaj as-SunnahIbn Taimiya

“No one has any greater claim to this wealth than anyone else. Rather, what matters is the benefit a man provides, his record of service, his precedence, and his need.” Accordingly, (1) he would not grant money to anyone if doing so might expose him to an accusation of favoritism based on friendship or kinship. On the contrary, he would allot his son, his daughter, and others like them less than their peers received. He gave preference solely for religious reasons, favoring the household of the Prophet—may Allah bless him and grant him peace—over all other households and giving them precedence.

No one after him—not Uthman, Ali, or anyone else—followed this policy as he did. If he is to be criticized for favoring the wives of the Prophet—may Allah bless him and grant him peace—then he should likewise be criticized for favoring the men of the household of the Messenger of Allah—may Allah bless him and grant him peace—and, indeed, for giving them precedence over others.

[Chapter: Response to the Rāfidi’s statement concerning Umar: “He altered Allah’s ruling regarding those banished”]

Chapter

As for his statement:

“He altered (2) Allah’s ruling regarding those banished.”

The response is that altering Allah’s ruling means introducing something that contradicts (3) His ruling, such as abolishing what Allah has made obligatory or forbidding what Allah has made lawful. Banishment as a punishment for drinking wine was (4) a form of discretionary punishment in which independent legal reasoning is permissible. This is because the Prophet—may Allah bless him and grant him peace—did not prescribe a fixed punishment for drinking wine, either in its extent or its manner; rather, in its case (5), he permitted striking

(1) (N) reads: “as.” (2) (N) and (M) read: “Chapter. The Rāfidī said: ‘And he altered…’” (3) (M), (R), and (Y) read: “it occurs through what contradicts.” (4) The word “was” is absent from (H) and (R). (5) (H) and (B) read: “in it.”

لَيْسَ أَحَدٌ أَحَقَّ بِهَذَا الْمَالِ مِنْ أَحَدٍ، وَإِنَّمَا هُوَ الرَّجُلُ وَغِنَاؤُهُ، وَالرَّجُلُ وَبَلَاؤُهُ، وَالرَّجُلُ وَسَابِقَتُهُ، وَالرَّجُلُ وَحَاجَتُهُ، فَمَا (١) كَانَ يُعْطِي مَنْ يُتَّهَمُ عَلَى إِعْطَائِهِ بِمُحَابَاةٍ فِي صَدَاقَةٍ أَوْ قَرَابَةٍ، بَلْ كَانَ يُنْقِصُ ابْنَهُ وَابْنَتَهُ وَنَحْوَهُمَا عَنْ نُظَرَائِهِمْ فِي الْعَطَاءِ، وَإِنَّمَا كَانَ يُفَضِّلُ بِالْأَسْبَابِ الدِّينِيَّةِ الْمَحْضَةِ، وَيُفَضِّلُ أَهْلَ بَيْتِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَلَى جَمِيعِ الْبُيُوتَاتِ وَيُقَدِّمُهُمْ. وَهَذِهِ السِّيرَةُ لَمْ يَسِرْهَا بَعْدَهُ مِثْلُهُ لَا عُثْمَانُ وَلَا عَلِيٌّ وَلَا غَيْرُهُمَا، فَإِنْ قُدِحَ فِيهِ بِتَفْضِيلِ أَزْوَاجِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَلْيُقْدَحْ فِيهِ بِتَفْضِيلِ رِجَالِ أَهْلِ بَيْتِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، بَلْ وَتَقْدِيمِهِمْ عَلَى غَيْرِهِمْ. [فصل الرد على قول الرافضي في عمر: وغيَّر حكم الله في المنفيين] فَصْلٌ وَأَمَّا قَوْلُهُ: " وَغَيَّرَ (٢) حُكْمَ اللَّهِ فِي الْمَنْفَيِّينَ " . فَالْجَوَابُ: أَنَّ التَّغْيِيرَ لِحُكْمِ اللَّهِ بِمَا يُنَاقِضُ (٣) حُكْمَ اللَّهِ، مِثْلُ إِسْقَاطِ مَا أَوْجَبَهُ اللَّهُ، وَتَحْرِيمِ مَا أَحَلَّهُ اللَّهُ، وَالنَّفْيُ فِي الْخَمْرِ كَانَ (٤) مِنْ بَابِ التَّعْزِيرِ الَّذِي يَسُوغُ فِيهِ الِاجْتِهَادُ، وَذَلِكَ أَنَّ الْخَمْرَ لَمْ يُقَدِّرِ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - حَدَّهَا لَا قَدْرَهُ وَلَا صِفَتَهُ، بَلْ جَوَّزَ فِيهَا (٥) الضَّرْبَ

(١) ن: كَمَا. (٢) ن، م: فَصْلٌ قَالَ الرَّافِضِيُّ: وَغَيَّرَ. . . (٣) م، ر، ي: يَكُونُ بِمَا يُنَاقِضُ. (٤) كَانَ: سَاقِطَةٌ مِنْ (ح) ، (ر) . (٥) ح، ب: فِيهِ.