Minhaj as-Sunnah - Ibn Taimiya - (6/203)

Minhaj as-SunnahIbn Taimiya

among those whom the Messenger testified would be in Paradise, [as has already been discussed at length in its proper place] (1).

Some of the early generations used to say, “We do not attest (2) that anyone is in Paradise except the Messenger—peace and blessings of Allah be upon him—alone.” This was the position of Muhammad ibn al-Hanafiyya, al-Awzāī, and another group among the adherents of hadith, such as Alī ibn al-Madīnī and others (3). They would say, “They are in Paradise,” but would not say (4), “We attest that they are in Paradise.”

The correct view is that we do attest that they are in Paradise, as has become the established position of the adherents of the Sunnah. Ahmad [ibn Hanbal] (5) debated Alī ibn al-Madīnī on this issue.

We know this from the report of the Truthful One. A fuller treatment of this issue belongs elsewhere. Our concern here is with the matters related about them with the aim of impugning them.

One faction goes to excess concerning them and seeks to regard them as infallible [or as though they were infallible] (6). Another faction seeks to revile and condemn them for matters which, if true, have either been forgiven them or are matters for which they are not held accountable. For nothing is involved except a sin or an error in independent judgment. Allah has lifted accountability for such error from this community. As for sin, there are several grounds for its forgiveness, and these were present in them. These (7) constitute two principles: one general and one specific. As for the general principle, a single person may possess grounds for both reward and punishment, according to the great majority of

(1) The words in brackets are omitted from (N) and (M). (2) (H) and (R): “he does not attest.” (3) (N) and (M): “and others.” (4) (N), (M), and (R): “and he does not say.” (5) “Ibn Hanbal” is omitted from (N) and (M). (6) “or as though they were infallible” is omitted from (N). (7) (N) and (M): “and here.”

مِمَّنْ شَهِدَ لَهُ الرَّسُولُ بِالْجَنَّةِ، [كَمَا قَدْ بُسِطَ فِي مَوْضِعِهِ] (١) . وَكَانَ طَائِفَةٌ مِنَ السَّلَفِ يَقُولُونَ: لَا نَشْهَدُ (٢) بِالْجَنَّةِ إِلَّا الرَّسُولَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - خَاصَّةً. وَهَذَا قَوْلُ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ وَالْأَوْزَاعِيِّ وَطَائِفَةٍ أُخْرَى مِنْ أَهْلِ الْحَدِيثِ، كَعَلِيِّ بْنِ الْمَدِينِيِّ وَغَيْرِهِ (٣) ، يَقُولُونَ: هُمْ فِي الْجَنَّةِ، وَلَا يَقُولُونَ (٤) : نَشْهَدُ لَهُمْ بِالْجَنَّةِ. وَالصَّوَابُ أَنَّا نَشْهَدُ لَهُمْ بِالْجَنَّةِ كَمَا اسْتَقَرَّ عَلَى ذَلِكَ مَذْهَبُ أَهْلِ السُّنَّةِ. وَقَدْ نَاظَرَ أَحْمَدُ [بْنُ حَنْبَلٍ] (٥) لِعَلِيِّ بْنِ الْمَدِينِيِّ فِي هَذِهِ الْمَسْأَلَةِ. وَهَذَا مَعْلُومٌ عِنْدَنَا بِخَبَرِ الصَّادِقِ. وَهَذِهِ الْمَسْأَلَةُ لِبَسْطِهَا مَوْضِعٌ آخَرُ. وَالْكَلَامُ هُنَا فِيمَا يُذْكَرُ عَنْهُمْ مِنْ أُمُورٍ يُرَادُ بِهَا الطَّعْنُ عَلَيْهِمْ. فَطَائِفَةٌ تَغْلُو فِيهِمْ فَتُرِيدُ أَنْ تَجْعَلَهُمْ مَعْصُومِينَ [أَوْ كَالْمَعْصُومِينَ] (٦) . وَطَائِفَةٌ تُرِيدُ أَنْ تَسُبَّهُمْ وَتَذُمَّهُمْ بِأُمُورٍ، إِنْ كَانَتْ صِدْقًا فَهُمْ مَغْفُورٌ لَهُمْ، أَوْ هُمْ غَيْرُ مُؤَاخَذِينَ بِهَا، فَإِنَّهُ مَا ثَمَّ إِلَّا ذَنْبٌ أَوْ خَطَأٌ فِي الِاجْتِهَادِ. وَالْخَطَأُ قَدْ رَفَعَ اللَّهُ الْمُؤَاخَذَةَ بِهِ عَنْ هَذِهِ الْأُمَّةِ. وَالذَّنْبُ لِمَغْفِرَتِهِ عِدَّةُ أَسْبَابٍ كَانَتْ مَوْجُودَةٌ فِيهِمْ. وَهُمَا (٧) أَصْلَانِ: عَامٌّ وَخَاصٌّ. أَمَّا الْعَامُّ فَإِنَّ الشَّخْصَ الْوَاحِدَ يَجْتَمِعُ فِيهِ أَسْبَابُ الثَّوَابِ وَالْعِقَابِ عِنْدَ عَامَّةِ

(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) ح، ر: لَا يَشْهَدُ. (٣) ن، م: وَغَيْرِهِمْ. (٤) ن، م، ر: وَلَا يَقُولُ. (٥) بْنُ حَنْبَلٍ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٦) أَوْ كَالْمَعْصُومِينَ: سَاقِطَةٌ مِنْ (ن) . (٧) ن، م: وَهُنَا.