Minhaj as-Sunnah - Ibn Taimiya - (6/291)

Minhaj as-SunnahIbn Taimiya

to this (1), while others did not, it would have been a matter open to independent juristic reasoning, and this would not (2) have been something for which Uthmān could be faulted.

As for the assertion, “It is an innovation,” if the speaker means that it had not been done before, then fighting fellow Muslims was likewise an innovation, for no leader before Alī is known to have fought fellow Muslims. Yet how can fighting fellow Muslims even be compared with the call to prayer?!

If it is said, “Rather, an innovation is something done without a basis in the revealed law,”

they are to be told: How then (3) do you know that Uthmān did this without a basis in the revealed law, while (4) Alī fought fellow Muslims on such a basis?

[Furthermore], Alī [ibn Abī Tālib]—may Allah be pleased with him—(5) introduced a second Eid prayer in the congregational mosque during his caliphate. The established sunnah during the time of the Messenger of Allah—may Allah’s blessings and peace be upon him—Abū Bakr, Umar, and Uthmān was that only one Friday prayer was held in a city, and only one Eid prayer was held on the Day of Sacrifice or the Day of Breaking the Fast. They performed the Friday prayer in the mosque and the Eid prayer on open ground. The Prophet (6)—may Allah’s blessings and peace be upon him—would deliver the sermon before the prayer on Friday and on the Day of Arafah, but after the prayer on Eid. Reports differ concerning his practice in the prayer for rain.

During Alī’s time, he was told: “There are infirm people in the city (7) who cannot

(1) H, R, and B read: “Whoever objected to it.” (2) M and N read: “Then it was not.” (3) H and B read: “From where.” (4) N and M read: “Indeed,” which is a corruption. (5) N reads: “…a basis in revealed law, for Alī—may Allah be pleased with him—…” (6) N and M read: “Thus, [the Prophet] would.” (7) N reads: “Indeed, in the city…”

هَذَا (١) وَمِنْهُمْ مَنْ لَا يُنْكِرُهُ، كَانَ ذَلِكَ مِنْ مَسَائِلِ الِاجْتِهَادِ، وَلَمْ يَكُنْ (٢) هَذَا مِمَّا يُعَابُ بِهِ عُثْمَانُ. وَقَوْلُ الْقَائِلِ: هِيَ بِدْعَةٌ. إِنْ أَرَادَ بِذَلِكَ أَنَّهُ لَمْ يَكُنْ يُفْعَلُ قَبْلَ ذَلِكَ، فَكَذَلِكَ قِتَالُ أَهْلِ الْقِبْلَةِ بِدْعَةٌ، فَإِنَّهُ لَمْ يُعْرَفْ أَنَّ إِمَامًا قَاتَلَ أَهْلَ الْقِبْلَةِ قَبْلَ عَلِيٍّ. وَأَيْنَ قِتَالُ أَهْلِ الْقِبْلَةِ مِنَ الْأَذَانِ؟ ! فَإِنْ قِيلَ: بَلِ الْبِدْعَةُ مَا فُعِلَ بِغَيْرِ دَلِيلٍ شَرْعِيٍّ. قِيلَ لَهُمْ: فَمِنْ أَيْنَ (٣) لَكُمْ أَنَّ عُثْمَانَ فَعَلَ هَذَا بِغَيْرِ دَلِيلٍ شَرْعِيٍّ؟ وَأَنَّ (٤) عَلِيًّا قَاتَلَ أَهْلَ الْقِبْلَةِ بِدَلِيلٍ شَرْعِيٍّ؟ [وَأَيْضًا] فَإِنَّ عَلِيَّ [بْنَ أَبِي طَالِبٍ] - رَضِيَ اللَّهُ عَنْهُ - (٥) أَحْدَثَ فِي خِلَافَتِهِ الْعِيدَ الثَّانِي بِالْجَامِعِ، فَإِنَّ السُّنَّةَ الْمَعْرُوفَةَ عَلَى عَهْدِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ أَنَّهُ لَا يُصَلَّى فِي الْمِصْرِ إِلَّا جُمُعَةٌ وَاحِدَةٌ، وَلَا يُصَلَّى يَوْمَ النَّحْرِ وَالْفِطْرِ إِلَّا عِيدٌ وَاحِدٌ. وَالْجُمُعَةُ كَانُوا يُصَلُّونَهَا فِي الْمَسْجِدِ، وَالْعِيدُ يُصَلُّونَهُ بِالصَّحْرَاءِ. وَكَانَ (٦) النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَخْطُبُ يَوْمَ الْجُمُعَةِ وَعَرَفَةَ قَبْلَ الصَّلَاةِ، وَفِي الْعِيدِ بَعْدَ الصَّلَاةِ. وَاخْتُلِفَ عَنْهُ فِي الِاسْتِسْقَاءِ. فَلَمَّا كَانَ عَلَى عَهْدِ عَلِيٍّ قِيلَ لَهُ: إِنَّ بِالْبَلَدِ (٧) ضُعَفَاءٌ لَا يَسْتَطِيعُونَ

(١) ح، ر، ب: مَنْ كَانَ يُنْكِرُهُ. (٢) م، ن: فَلَمْ يَكُنْ. (٣) ح، ب: مِنْ أَيْنَ. (٤) ن، م: فَإِنَّ، وَهُوَ تَحْرِيفٌ. (٥) ن:. . . شَرْعِيٍّ فَإِنَّ عَلِيًّا - رَضِيَ اللَّهُ عَنْهُ -. (٦) ن، م: فَكَانَ. (٧) ن: إِنَّ فِي الْبَلَدِ.