Minhaj as-Sunnah - Ibn Taimiya - (6/358)

Minhaj as-SunnahIbn Taimiya

the wording suggests, then this is a claim that could be made only by someone grossly ignorant of the life and conduct of the Messenger of Allah—peace and blessings be upon him. Everyone agrees that, in the year of [the conquest of] Mecca (1), after the Prophet—peace and blessings be upon him—had declared the lives of a number of people forfeit, including Abd Allah ibn Sa‘d, Uthmān brought him before the Prophet—peace and blessings be upon him. Following Uthmān’s appeal to him in the matter, the Prophet accepted his pledge of allegiance and spared his life. He thus became one of the Muslims accorded inviolability, with the same rights and duties as the rest of them. He had been among the [people] most fiercely hostile to the Prophet (2)—peace and blessings be upon him—yet he embraced Islam and became a good Muslim. The Prophet—peace and blessings be upon him—had declared his life forfeit, just as he had declared the lives of certain others forfeit, because of the grievousness of their unbelief, such as an aggravated apostasy, as in the case of Miqyās ibn Subābah.

“This Abd Allah had been a scribe of the revelation, but he apostatized and fabricated lies against the Prophet—peace and blessings be upon him—so the Prophet declared his life forfeit. Then, when Uthmān brought him before the Prophet, he—peace and blessings be upon him—pardoned him.

“Uthmān said, ‘O Messenger of Allah, accept Abd Allah’s pledge of allegiance.’ The Prophet turned away from him two or three times, then accepted his pledge.

“He then said, ‘Was there no right-minded man among you who, seeing that I had turned away from this man, would strike off his head?’

“One of the Ansār said, ‘O Messenger of Allah, why did you not signal to me?’

“He replied, ‘It is not fitting for a prophet to make furtive signals with his eyes.’” (3).

(1) N and M read: “in the year of Mecca.” (2) All manuscripts read: “among those most hostile to the Prophet…,” etc. The correct reading may be the one I have adopted. (3) This hadith is narrated twice from Sa‘d ibn Abī Waqqās—may Allah be pleased with him—in *Sunan Abī Dāwūd*: 3/79–80 (Book of Jihad, chapter “Killing a Captive without Offering Him Islam”) and 4/183 (Book of Prescribed Punishments, chapter “The Ruling concerning an Apostate”). It is also found in *Sunan al-Nasā’ī*, 7/97–98 (Book of the Sanctity of Blood, chapter “The Ruling concerning an Apostate”). Al-Suyūtī cited the hadith in *al-Jāmi‘ al-Saghīr* and stated that it appears in *Sunan Abī Dāwūd*, *Sunan al-Nasā’ī*, and al-Hākim’s *al-Mustadrak*. Al-Albānī graded it authentic in *Sahīh al-Jāmi‘ al-Saghīr*, 2/307. The wording in *Sunan Abī Dāwūd* is: “It is not fitting for a prophet…,” etc.

يُفْهَمُ مِنَ الْكَلَامِ. فَهَذَا لَا يَقُولُهُ إِلَّا مُفْرِطٌ فِي الْجَهْلِ بِأَحْوَالِ الرَّسُولِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَسِيرَتِهِ، فَإِنَّ النَّاسَ كُلَّهُمْ مُتَّفِقُونَ عَلَى أَنَّهُ فِي عَامِ [فَتْحِ] مَكَّةَ (١) ، بَعْدَ أَنْ كَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَهْدَرَ دَمَ جَمَاعَةٍ مِنْهُمْ عَبْدُ اللَّهِ بْنُ سَعْدٍ، أَتَى عُثْمَانُ بِهِ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَبَايَعَهُ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بَعْدَ مُرَاجَعَةِ عُثْمَانَ لَهُ فِي ذَلِكَ، وَحَقَنَ دَمَهُ، وَصَارَ مِنَ الْمُسْلِمِينَ الْمَعْصُومِينَ، لَهُ مَا لَهُمْ، وَعَلَيْهِ مَا عَلَيْهِمْ. وَقَدْ كَانَ هُوَ مِنْ أَعْظَمِ [النَّاسِ] مُعَادَاةً لِلنَّبِيِّ (٢) عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، وَأَسْلَمَ وَحَسُنَ إِسْلَامُهُ. وَإِنَّمَا كَانَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَهْدَرَ دَمَهُ كَمَا أَهْدَرَ دِمَاءَ قَوْمٍ بِغِلَظِ كُفْرِهِمْ إِمَّا بِرِدَّةٍ مُغَلَّظَةٍ، كَمَقِيسِ بْنِ صُبَابَةَ. «وَعَبْدُ اللَّهِ هَذَا كَانَ كَاتِبًا لِلْوَحْيِ فَارْتَدَّ، وَافْتَرَى عَلَى النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَأَهْدَرَ دَمَهُ، ثُمَّ لَمَّا قَدِمَ بِهِ عُثْمَانُ عَفَا عَنْهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَقَالَ: يَا رَسُولَ اللَّهِ بَايِعْ عَبْدَ اللَّهِ. فَأَعْرَضَ عَنْهُ مَرَّتَيْنِ أَوْ ثَلَاثًا، ثُمَّ بَايَعَهُ. فَقَالَ: " أَمَا فِيكُمْ رَجُلٌ رَشِيدٌ يَنْظُرُ إِلَيَّ وَقَدْ أَعْرَضْتُ عَنْ هَذَا فَيَضْرِبَ عُنُقَهُ؟ " فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ: يَا رَسُولَ اللَّهِ هَلَّا أَوْمَضْتَ إِلَيَّ؟ فَقَالَ: " مَا يَنْبَغِي لِنَبِيٍّ أَنَّ تَكُونَ لَهُ خَائِنَةُ الْأَعْيُنِ» " (٣) .

(١) ن، م: فِي عَامِ مَكَّةَ. (٢) فِي جَمِيعِ النُّسَخِ: مَنْ أَعْظَمَ مُعَادَاةَ النَّبِيِّ. . . إِلَخْ. وَلَعَلَّ الصَّوَابَ مَا أَثْبَتُّهُ. (٣) جَاءَ هَذَا الْحَدِيثُ فِي سُنَنِ أَبِي دَاوُدَ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ - رَضِيَ اللَّهُ عَنْهُ - مَرَّتَيْنِ: ٣/٧٩ - ٨٠ (كِتَابِ الْجِهَادِ، بَابِ قَتْلِ الْأَسِيرِ وَلَا يُعْرَضُ عَلَيْهِ الْإِسْلَامُ ٤/١٨٣ (كِتَابِ الْحُدُودِ، بَابِ الْحُكْمِ فِيمَنِ ارْتَدَّ) ، وَالْحَدِيثُ فِي سُنَنِ النَّسَائِيِّ ٧/٩٧ - ٩٨ (كِتَابِ تَحْرِيمِ الدَّمِ، بَابِ الْحُكْمِ فِي الْمُرْتَدِّ) ، وَذَكَرَ السُّيُوطِيُّ الْحَدِيثَ فِي الْجَامِعِ الصَّغِيرِ، وَقَالَ: إِنَّهُ فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَالْمُسْتَدْرَكِ لِلْحَاكِمِ، وَصَحَّحَهُ الْأَلْبَانِيُّ فِي صَحِيحِ الْجَامِعِ الصَّغِيرِ ٢/٣٠٧، وَلَفْظُ الْحَدِيثِ فِي سُنَنِ أَبِي دَاوُدَ: إِنَّهُ لَا يَنْبَغِي لِنَبِيٍّ. . . إِلَخْ.