Minhaj as-Sunnah - Ibn Taimiya - (6/342)

Minhaj as-SunnahIbn Taimiya

against anyone who recognized Abū Bakr and Umar. Rather, all those who joined the two brothers in Medina and Basra recognized Abū Bakr and Umar.

These and similar events were the major upheavals that occurred among the early generations. Similarly, when Abd al-Rahmān al-Dākhil made his way to al-Andalus and his rule endured for a long time, his dispute with the Abbāsids was not over the caliphates of Abū Bakr, Umar, and Uthmān (1).

Thus, in all these major struggles for power that occurred in Islam, neither those who held authority nor those who rebelled against the rulers fought on the basis of the doctrine of the imamate over which Ahl al-Sunna and the Rāfidīs differ. It was only then that those who called people to Rāfidism (2), styled themselves Commander of the Faithful (3), and openly waged war on that basis emerged. They possessed a kingdom and supporters throughout the era of the house (4) of Ubayd Allāh (5) al-Qaddāh, who were established in the Maghrib for a time and in Egypt for approximately two hundred years.

According to the consensus of the people of knowledge and religion, these people were (6) heretics, and their claimed lineage was false. In reality, they had neither any genealogical connection to the Messenger nor any religion. They merely laid claim to a false lineage and professed Shiism so that they might thereby win the allegiance of the Shia, since the Shia were the least endowed of all groups with reason and religion and the most deeply steeped in ignorance. Were this not so, the case of

(1) N: “Abū Bakr, but neither Umar nor Uthmān”; M: “Abū Bakr and Umar, but not Uthmān.” (2) N: “It was only the one who emerged who called to *rafd* (Rāfidism)”; B: “It was only the one who emerged who called to the Rāfida.” (3) N: “and he is called Commander of the Faithful”; M: “and he is called [the preceding word is unpointed] by the commandership of the believers.” (4) N, M, B: *muddata banū* (“for the duration of the sons”), which is an error. (5) B: “Abd Allāh,” which is an error. (6) *Kānū* (“they were”) is omitted from B.

عَلَى مَنْ يَتَوَلَّى أَبَا بَكْرٍ وَعُمَرَ، بَلِ الَّذِينَ كَانُوا مَعَهُمَا بِالْمَدِينَةِ وَالْبَصْرَةِ كُلُّهُمْ كَانُوا يَتَوَلَّوْنَ أَبَا بَكْرٍ وَعُمَرَ. فَهَذِهِ - وَأَمْثَالُهَا - الْفِتَنُ الْكِبَارُ الَّتِي كَانَتْ فِي السَّلَفِ وَكَذَلِكَ لَمَّا صَارَ عَبْدُ الرَّحْمَنِ الدَّاخِلُ إِلَى الْأَنْدَلُسِ وَدَامَتْ وِلَايَتُهُ مُدَّةً طَوِيلَةً لَمْ يَكُنِ النِّزَاعُ بَيْنَهُ وَبَيْنَ الْعَبَّاسِيِّينَ عَلَى خِلَافَةِ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ (١) . فَهَذِهِ الْوِلَايَاتُ الْكِبَارُ الَّتِي كَانَتْ فِي الْإِسْلَامِ، الْقَائِمُونَ فِيهَا وَالْخَارِجُونَ عَلَى الْوُلَاةِ لَمْ يَكُنْ قِتَالُهُمْ فِيهَا عَلَى قَاعِدَةِ الْإِمَامَةِ، الَّتِي يَخْتَلِفُ فِيهَا أَهْلُ السُّنَّةِ وَالرَّافِضَةُ. وَإِنَّمَا ظَهَرَ مَنْ دَعَا إِلَى الرَّفْضِ (٢) ، وَتَسَمَّى بِأَمِيرِ الْمُؤْمِنِينَ (٣) ، وَأَظْهَرَ الْقِتَالَ عَلَى ذَلِكَ، وَحَصَلَ لَهُمْ مُلْكٌ وَأَعْوَانٌ مُدَّةَ بَنِي (٤) عُبَيْدِ اللَّهِ (٥) الْقَدَّاحِ، الَّذِينَ أَقَامُوا بِالْمَغْرِبِ مُدَّةً، وَبِمِصْرَ نَحْوَ مِائَتَيْ سَنَةٍ. وَهَؤُلَاءِ - بِاتِّفَاقِ أَهْلِ الْعِلْمِ وَالدِّينِ - كَانُوا (٦) مَلَاحِدَةً، وَنَسَبُهُمْ بَاطِلٌ، فَلَمْ يَكُنْ لَهُمْ بِالرَّسُولِ اتِّصَالُ نَسَبٍ فِي الْبَاطِنِ وَلَا دِينٌ، وَإِنَّمَا أَظْهَرُوا النَّسَبَ الْكَاذِبَ وَأَظْهَرُوا التَّشَيُّعَ، لِيَتَوَسَّلُوا بِذَلِكَ إِلَى مُتَابَعَةِ الشِّيعَةِ، إِذْ كَانَتْ أَقَلَّ الطَّوَائِفِ عَقْلًا وَدِينًا، وَأَكْثَرَهَا جَهْلًا، وَإِلَّا فَأَمْرُ

(١) ن: أَبِي بَكْرٍ وَلَا عُمَرَ وَلَا عُثْمَانَ، م: أَبِي بَكْرٍ وَعُمَرَ وَلَا عُثْمَانَ (٢) ن: وَإِنَّمَا دَعَا مَنْ ظَهَرَ إِلَى الرَّفْضِ، ب: وَإِنَّمَا دَعَا مَنْ ظَهَرَ إِلَى الرَّافِضَةِ. (٣) ن: وَيُسَمَّى بِأَمِيرِ الْمُؤْمِنِينَ، م: وَيُسَمَّى (غَيْرُ مَنْقُوطَةٍ) بِإِمْرَةِ الْمُؤْمِنِينَ. (٤) ن، م، ب: مُدَّةَ بَنُو، وَهُوَ خَطَأٌ. (٥) ب: عَبْدِ اللَّهِ، وَهُوَ خَطَأٌ. (٦) كَانُوا: سَاقِطَةٌ مِنْ (ب) .