Minhaj as-Sunnah - Ibn Taimiya - (6/277)

Minhaj as-SunnahIbn Taimiya

[and he professed Islam] (1), whereupon Umar showed him clemency (2) and manumitted him. If any bond of clientage attached to him, it belonged to the Muslims. If clientage belonged to the person who directly effected the manumission, it belonged to Umar. If no clientage attached to him, however, he was like a captive who, when [released as an act of grace, bears no bond of clientage. For the scholars disagreed concerning a captive who] (3) embraces Islam: Does his embrace of Islam make him a slave, or does he remain free, such that he may be released gratuitously or for ransom, just as before he embraced Islam? They nevertheless agree that his embrace of Islam renders his life inviolable.

There are two well-known views on this issue, both found in the school of Ahmad and in other schools.

Alī played no part [either] (4) in enslaving him or in manumitting him. When Umar [ibn al-Khattāb—may Allah be pleased with him—] was killed, it was (5) Abū Luʾluʾa, the unbelieving Magian and client of al-Mughīra [ibn Shuba] (6), who killed him. He and al-Hurmuzān shared an affinity, and Ubayd Allah ibn Umar was told that Abū Luʾluʾa had been seen with al-Hurmuzān [when Umar was killed] (7). Thus al-Hurmuzān was (8) among those suspected of assisting in Umar’s killing.

When Umar was killed, [Abd Allah] (9) ibn Abbās related that Umar had said to him: “You had (10) been

(1) “And he professed Islam” is omitted from N and M. (2) H and B read: “and he showed him clemency.” (3) The passage in square brackets is omitted from N and M. (4) “Not” is omitted from N. (5) N and M read: “When Umar was killed, it was…” (6) “Ibn Shuba” is omitted from N and M. (7) The passage in square brackets is omitted from N and M. In S and B, the wording was: “when al-Hurmuzān was killed.” I hope that the reading I have adopted is correct. (8) H, R, and B read: “and he was.” (9) “Abd Allah” is absent from N and M. (10) “Had” is absent from H and B.

[فَأَظْهَرَ الْإِسْلَامَ] (١) ، فَمَنَّ (٢) عَلَيْهِ عُمَرُ وَأَعْتَقَهُ، فَإِنْ كَانَ عَلَيْهِ وَلَاءٌ فَهُوَ لِلْمُسْلِمِينَ، وَإِنْ كَانَ الْوَلَاءُ لِمَنْ بَاشَرَ الْعِتْقَ فَهُوَ لِعُمَرَ، وَإِنْ لَمْ يَكُنْ عَلَيْهِ وَلَاءٌ، بَلْ هُوَ كَالْأَسِيرِ إِذَا [مُنَّ عَلَيْهِ فَلَا وَلَاءَ عَلَيْهِ، فَإِنَّ الْعُلَمَاءَ تَنَازَعُوا فِي الْأَسِيرِ إِذَا] (٣) أَسْلَمَ: هَلْ يَصِيرُ رَقِيقًا بِإِسْلَامِهِ؟ أَمْ يَبْقَى حُرًّا يَجُوزُ الْمَنُّ عَلَيْهِ وَالْمُفَادَاةُ كَمَا كَانَ قَبْلَ الْإِسْلَامِ؟ مَعَ اتِّفَاقِهِمْ عَلَى أَنَّهُ عَصَمَ بِالْإِسْلَامِ دَمَهُ. وَفِي الْمَسْأَلَةِ قَوْلَانِ مَشْهُورَانِ، هُمَا قَوْلَانِ فِي مَذْهَبِ أَحْمَدَ وَغَيْرِهِ. وَلَيْسَ لِعَلِيٍّ سَعْيٌ [لَا] (٤) فِي اسْتِرْقَاقِهِ وَلَا فِي إِعْتَاقِهِ. وَلَمَّا قُتِلَ عُمَرُ [بْنُ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ -] كَانَ (٥) الَّذِي قَتَلَهُ أَبُو لُؤْلُؤَةَ الْكَافِرُ الْمَجُوسِيُّ مَوْلَى الْمُغِيرَةِ [بْنِ شُعْبَةَ] (٦) ، وَكَانَ بَيْنَهُ وَبَيْنَ الْهُرْمُزَانِ مُجَانَسَةٌ، وَذُكِرَ لِعُبَيْدِ اللَّهِ بْنِ عُمَرَ أَنَّهُ رُؤِيَ عِنْدَ الْهُرْمُزَانِ [حِينَ قُتِلَ عُمَرُ] (٧) فَكَانَ (٨) مِمَّنِ اتُّهِمَ بِالْمُعَاوَنَةِ عَلَى قَتْلِ عُمَرَ. وَقَدْ قَالَ [عَبْدُ اللَّهِ] (٩) بْنِ عَبَّاسٍ لَمَّا قُتِلَ عُمَرُ، وَقَالَ لَهُ عُمَرُ: قَدْ (١٠) كُنْتَ

(١) فَأَظْهَرَ الْإِسْلَامَ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) ح، ب: وَمَنَّ. (٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) (م) . (٤) لَا: سَاقِطَةٌ مِنْ (ن) . (٥) ن، م: وَلَمَّا قُتِلَ عُمَرُ كَانَ. (٦) بْنِ شُعْبَةَ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . وَكَانَتِ الْعِبَارَةُ فِي س، (ب) : حِينَ قُتِلَ الْهُرْمُزَانُ. وَأَرْجُو أَنْ يَكُونَ الصَّوَابُ مَا أَثْبَتُّهُ. (٨) ح، ر، ب: وَكَانَ. (٩) عَبْدُ اللَّهِ: لَيْسَتْ فِي (ن) ، (م) . (١٠) قَدْ: لَيْسَتْ فِي (ح) ، (ب) .