Minhaj as-Sunnah - Ibn Taimiya - (6/249)

Minhaj as-SunnahIbn Taimiya

—may Allah be pleased with her:

“You wrung him dry as one wrings (1) out a garment, and then you set upon him and killed him.”

It has also been said that a letter ordering their deaths was forged (2) in his name (3), and that they intercepted it on the road. Uthmān denied having written the letter—and he was truthful. They accused Marwān of it and demanded that Uthmān hand him over to them, but he refused.

Even assuming this account to be true, it does not make [anything] they did [to Uthmān] (4) permissible. At most, it would mean that Marwān sinned by seeking their deaths, [but] his aim was not achieved (5). Anyone who seeks to kill a person but does not actually kill him is not thereby liable to be killed. Marwān therefore did not deserve to be killed for anything of this nature. Indeed, precautions should be taken against anyone who does such a thing, and he should be kept at a distance, disciplined, and so forth. Taking a life, however, is a grave matter.

[Response to the Rāfidī’s claim that Uthmān—may Allah be pleased with him—favored his family with vast sums of money]

As for his statement:

“He favored his family with vast sums from the public treasury. He even gave four men of Quraysh, to whom he had married his daughters, 400,000 dinars (6), and he gave Marwān one million dinars.”

The response is:

[First] (7), where is the reliable report establishing this? It is true that he gave generous gifts to his relatives, but he also gave generously to those who were not his relatives, and he showed kindness to all the Muslims. As for such an enormous sum, it requires a reliable report (8).

(1) N, M, and R read: “is sucked dry.” (2) N reads: “they forged.” (3) N and R read: “the letter ordering their deaths”; M reads: “the letter for their deaths.” (4) N and M read: *lā yunīj mā faalūhu* (“it does not [unclear] what they did”). The word *yantuj* is unpointed in M. (5) N and M read: “and it was not completed.” (6) N and M read: “four thousand dinars.” (7) “First” is absent from N and M. (8) N and M read: “clear.”

- رَضِيَ اللَّهُ عَنْهَا -: " مَصَصْتُمُوهُ كَمَا يُمَصُّ (١) الثَّوْبُ، ثُمَّ عَمَدْتُمْ إِلَيْهِ فَقَتَلْتُمُوهُ " . وَقَدْ قِيلَ: إِنَّهُ زُوِّرَ (٢) عَلَيْهِ كِتَابٌ بِقَتْلِهِمْ (٣) ، وَأَنَّهُمْ أَخَذُوهُ فِي الطَّرِيقِ، فَأَنْكَرَ عُثْمَانُ الْكِتَابَ، وَهُوَ الصَّادِقُ. وَأَنَّهُمُ اتَّهَمُوا بِهِ مَرْوَانَ، وَطَلَبُوا تَسْلِيمَهُ إِلَيْهِمْ، فَلَمْ يُسَلِّمْهُ. وَهَذَا بِتَقْدِيرِ أَنْ يَكُونَ صَحِيحًا، لَا يُبِيحُ [شَيْئًا] مِمَّا فَعَلُوهُ [بِعُثْمَانَ] (٤) . وَغَايَتُهُ أَنْ يَكُونَ مَرْوَانُ قَدْ أَذْنَبَ فِي إِرَادَتِهِ قَتْلَهُمْ، وَ [لَكِنْ] لَمْ يَتِمَّ (٥) غَرَضُهُ. وَمَنْ سَعَى فِي قَتْلِ إِنْسَانٍ وَلَمْ يَقْتُلْهُ، لَمْ يَجِبْ قَتْلُهُ. فَمَا كَانَ يَجِبُ قَتْلُ مَرْوَانَ بِمِثْلِ هَذَا. نَعَمْ يَنْبَغِي الِاحْتِرَازُ مِمَّنْ يَفْعَلُ مِثْلَ هَذَا، وَتَأْخِيرُهُ وَتَأْدِيبُهُ. وَنَحْوُ ذَلِكَ. أَمَّا الدَّمُ فَأَمْرٌ عَظِيمٌ. [الرد على قول الرافضي أن عثمان رضي الله عنه كان يؤثر أهله بالأموال الكثيرة] وَأَمَّا قَوْلُهُ: " وَكَانَ يُؤْثِرُ أَهْلَهُ بِالْأَمْوَالِ الْكَثِيرَةِ مِنْ بَيْتِ الْمَالِ، حَتَّى أَنَّهُ دَفَعَ إِلَى أَرْبَعَةِ نَفَرٍ مِنْ قُرَيْشٍ، زَوَّجَهُمْ بَنَاتِهِ، أَرْبَعَمِائَةِ أَلْفِ دِينَارٍ (٦) ، وَدَفَعَ إِلَى مَرْوَانَ أَلْفَ أَلْفَ دِينَارٍ " . فَالْجَوَابُ: [أَوَّلًا] (٧) أَنْ يُقَالَ: أَيْنَ النَّقْلُ الثَّابِتُ بِهَذَا؟ نَعَمْ كَانَ يُعْطِي أَقَارِبَهُ عَطَاءً كَثِيرًا، وَيُعْطِي غَيْرَ أَقَارِبِهِ أَيْضًا، وَكَانَ مُحْسِنًا إِلَى جَمِيعِ الْمُسْلِمِينَ. وَأَمَّا هَذَا الْقَدْرُ الْكَثِيرُ فَيَحْتَاجُ إِلَى نَقْلٍ ثَابِتٍ (٨) .

(١) ن، م، ر: يُمْتَصُّ. (٢) ن: زَوَّرُوا. (٣) ن، ر: الْكِتَابُ بِقَتْلِهِمْ، م: الْكِتَابُ لِقَتْلِهِمْ. (٤) ن، م: لَا يُنِيجُ مَا فَعَلُوهُ. وَكَلِمَةُ يَنْتُجُ غَيْرُ مَنْقُوطَةٍ فِي (م) . (٥) ن، م: وَلَمْ يَتِمَّ. (٦) ن، م: أَرْبَعَةَ آلَافِ دِينَارٍ. (٧) أَوَّلًا: سَاقِطَةٌ مِنْ (ن) ، (م) . (٨) ن، م: بَيِّنٍ.