Minhaj as-Sunnah - Ibn Taimiya - (6/173)

Minhaj as-SunnahIbn Taimiya

As for his statement:

“He then ordered that they be beheaded if they delayed pledging allegiance for three days.”

The response is:

First: Who says that this account is authentic? Where is any reliably transmitted report establishing it? What is known is only that he ordered the Ansār [to](1) remain with them until they pledged allegiance to one of their number.

Second, it may be said: This is a lie against Umar. No scholar has transmitted it with any known chain of transmission. Umar never ordered the killing of the six men whom he knew to be among the finest of the community. How could he have ordered their killing when the situation [after their deaths](2) would have been even more disastrous? Moreover, had he ordered them killed, he would have specified that so-and-so and so-and-so should be appointed after their deaths. How could he order the killing of those entitled to assume authority without appointing anyone to succeed them?

Besides, who could possibly have killed these men when the entire community obeyed them and the armies and troops were on their side? Even if all the Ansār had sought to kill a single one of them, they would have been unable to do so. Allah protected the Ansār from such a deed. How, then, could he have ordered a small group of the Ansār to kill these six men [all together](3)? Had Umar said this, how could the six have remained silent, placed themselves at the mercy of the Ansār, and gathered in a place where no one was present to support them?

Even if we supposed that none of the six assumed authority, that would not make it obligatory to kill any of them [for that](4); rather, someone else would have assumed it(5). And [Abd Allah] ibn Umar(6) was continually

(1) “To” is omitted from (N). (2) “After their deaths” is omitted from (N) and (M). (3) “All together” is omitted from (N) and (M). (4) “For that” is omitted from (N) and (M). (5) (B) reads: “Rather, he appoints”; (N) reads: “Rather, he appointed.” (6) (N) and (M) read: “And this is Ibn Umar.”

وَأَمَّا قَوْلُهُ: " ثُمَّ أَمَرَ بِضَرْبِ أَعْنَاقِهِمْ إِنْ تَأَخَّرُوا عَنِ الْبَيْعَةِ ثَلَاثَةَ أَيَّامٍ " . فَيُقَالُ: أَوَّلًا: مَنْ قَالَ إِنَّ هَذَا الصَّحِيحُ؟ وَأَيْنَ النَّقْلُ الثَّابِتُ بِهَذَا؟ وَإِنَّمَا الْمَعْرُوفُ أَنَّهُ أَمَرَ الْأَنْصَارَ [أَنْ] (١) أَنْ لَا يُفَارِقُوهُمْ حَتَّى يُبَايِعُوا وَاحِدًا مِنْهُمْ. ثُمَّ يُقَالُ ثَانِيًا: هَذَا مِنَ الْكَذِبِ عَلَى عُمَرَ، وَلَمْ يَنْقُلْ هَذَا أَحَدٌ مِنْ أَهْلِ الْعِلْمِ بِإِسْنَادٍ يُعْرَفُ، وَلَا أَمَرَ عُمَرُ قَطُّ بِقَتْلِ السِّتَّةِ الَّذِينَ يَعْلَمُ أَنَّهُمْ خِيَارُ الْأُمَّةِ. وَكَيْفَ يَأْمُرُ بِقَتْلِهِمْ، وَإِذَا قُتِلُوا كَانَ الْأَمْرُ [بَعْدَ قَتْلِهِمْ] (٢) أَشَدَّ فَسَادًا؟ ثُمَّ لَوْ أَمَرَ بِقَتْلِهِمْ لَقَالَ وَلُّوا بَعْدَ قَتْلِهِمْ فُلَانًا وَفُلَانًا، فَكَيْفَ يَأْمُرُ بِقَتْلِ الْمُسْتَحِقِّينَ لِلْأَمْرِ، وَلَا يُوَلِّي بَعْدَهُمْ أَحَدًا؟ وَأَيْضًا فَمَنِ الَّذِي يَتَمَكَّنُ مِنْ قَتْلِ هَؤُلَاءِ، وَالْأُمَّةُ كُلُّهَا مُطِيعَةٌ لَهُمْ، وَالْعَسَاكِرُ وَالْجُنُودُ مَعَهُمْ؟ وَلَوْ أَرَادَتِ الْأَنْصَارُ كُلُّهُمْ قَتْلَ وَاحِدٍ مِنْهُمْ لَعَجَزُوا عَنْ ذَلِكَ. وَقَدْ أَعَاذَ اللَّهُ الْأَنْصَارَ مِنْ ذَلِكَ. فَكَيْفَ يَأْمُرُ طَائِفَةً قَلِيلَةً مِنَ الْأَنْصَارِ بِقَتْلِ هَؤُلَاءِ السِّتَّةِ [جَمِيعًا] (٣) ؟ وَلَوْ قَالَ هَذَا عُمَرُ فَكَيْفَ كَانَ يَسْكُتُ هَؤُلَاءِ السِّتَّةُ، وَيُمَكِّنُونَ الْأَنْصَارَ مِنْهُمْ، وَيَجْتَمِعُونَ فِي مَوْضِعٍ لَيْسَ فِيهِ مَنْ يَنْصُرُهُمْ؟ وَلَوْ فَرَضْنَا أَنَّ السِّتَّةَ لَمْ يَتَوَلَّ وَاحِدٌ مِنْهُمْ، لَمْ يَجِبْ قَتْلُ أَحَدٍ مِنْهُمْ [بِذَلِكَ] (٤) بَلْ تَوَلَّى (٥) غَيْرُهُمْ. وَهَذَا [عَبْدُ اللَّهِ] بْنُ عُمَرَ (٦) كَانَ دَائِمًا

(١) أَنْ: سَاقِطَةٌ مِنْ (ن) . (٢) بَعْدَ قَتْلِهِمْ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) جَمِيعًا: سَاقِطَةٌ مِنْ (ن) ، (م) . (٤) بِذَلِكَ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٥) ب: بَلْ يُوَلِّي، ن: بَلْ وَلَّى. (٦) ن، م: وَهَذَا ابْنُ عُمَرَ.