Minhaj as-Sunnah - Ibn Taimiya - (6/360)

Minhaj as-SunnahIbn Taimiya

among the people of Syria (1) one of the finest (2), and his subjects were among those who loved him most deeply.

It is recorded in the Sahīh that the Prophet—peace and blessings be upon him—said:

“The best of your rulers are those whom you love and who love you, for whom you pray and who pray for you.” (3)

Muʿāwiyah’s subjects loved him and prayed for him, while he loved them and prayed for them.

As for his appointment of Saʿīd ibn al-Ās, the people of Kufa had always complained (4) about their governors. Saʿd ibn Abī Waqqās, Abū Mūsā al-Ashʿarī, Ammār ibn Yāsir, and al-Mughīrah ibn Shuʿbah had all governed them, yet they complained about them. The history of their conduct in this regard is well known. There is no doubt that their complaints were more frequent during Uthmān’s time. It is also known that Uthmān and Alī—may Allah be pleased with him—each appointed his own relatives and, because of this, each encountered the public criticism and other consequences that he did.

[The Rāfidī’s Remarks on the Ninth Dispute Mentioned by al-Shahrastānī]

As for his statement (5):

“The ninth dispute (6): during the time of the Commander of the Faithful—peace be upon him—(7), after they had agreed upon him and concluded the pledge of allegiance to him (8), first came Talhah and al-Zubayr’s departure for Mecca, then Aisha’s being taken to Basra, and then the instigation of

(1) B reads: *ilā* (“to”); this is a corruption. (2) N reads: “from among the biographers”; this is a corruption. (3) This hadith was cited earlier at 1/116. (4) B reads: “The people of Kufa may have complained”; this is a corruption. (5) That is, Ibn al-Mutahhar: K, p. 144; M, p. 145 (M). (6) “Dispute” is omitted in K. (7) K reads: “peace and blessings be upon him.” (8) N and B read: “and the covenant.”

فِي (١) أَهْلِ الشَّامِ مِنْ أَحْسَنِ السِّيَرِ (٢) ، وَكَانَتْ رَعِيَّتُهُ مِنْ أَعْظَمِ النَّاسِ مَحَبَّةً لَهُ. وَفِي الصَّحِيحِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ قَالَ: " «خِيَارُ أَئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ، وَتُصَلُّونَ عَلَيْهِمْ وَيُصَلُّونَ عَلَيْكُمْ» " (٣) . وَكَانَ مُعَاوِيَةُ تُحِبُّهُ رَعِيَّتُهُ وَتَدْعُو لَهُ وَهُوَ يُحِبُّهَا وَيَدْعُو لَهَا. وَأَمَّا تَوْلِيَتُهُ لِسَعِيدِ بْنِ الْعَاصِ فَأَهْلُ الْكُوفَةِ كَانُوا دَائِمًا يَشْكُونَ (٤) مِنْ وُلَاتِهِمْ. وَلِيَ عَلَيْهِمْ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَأَبُو مُوسَى الْأَشْعَرِيُّ، وَعَمَّارُ بْنُ يَاسِرٍ وَالْمُغِيرَةُ بْنُ شُعْبَةَ وَهُمْ يَشْكُونَ مِنْهُمْ، وَسِيَرُهُمْ فِي هَذَا مَشْهُورَةٌ، وَلَا شَكَّ أَنَّهُمْ كَانُوا يَشْكُونَ فِي زَمَنِ عُثْمَانَ أَكْثَرَ وَقَدْ عُلِمَ أَنَّ عُثْمَانَ وَعَلِيًّا - رَضِيَ اللَّهُ عَنْهُ - كُلٌّ مِنْهُمَا وَلَّى أَقَارِبَهُ وَحَصَلَ لَهُ بِسَبَبِ ذَلِكَ مِنْ كَلَامِ النَّاسِ وَغَيْرِ ذَلِكَ مَا حَصَلَ. [كلام الرافضي على الخلاف التاسع الذي ذكره الشهرستاني] وَأَمَّا قَوْلُهُ (٥) : " الْخِلَافُ (٦) التَّاسِعُ: فِي زَمَنِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ (٧) بَعْدَ الِاتِّفَاقِ عَلَيْهِ وَعَقْدِ (٨) الْبَيْعَةِ لَهُ، فَأَوَّلًا خُرُوجُ طَلْحَةَ وَالزُّبَيْرِ إِلَى مَكَّةَ، ثُمَّ حَمْلُ عَائِشَةَ إِلَى الْبَصْرَةِ، ثُمَّ نَصْبُ

(١) ب: إِلَى، وَهُوَ تَحْرِيفٌ. (٢) ن: مِنْ أَهْلِ السِّيَرِ، وَهُوَ تَحْرِيفٌ. (٣) سَبَقَ هَذَا الْحَدِيثُ فِيمَا مَضَى ١/١١٦ (٤) ب: فَأَهْلُ الْكُوفَةِ رُبَّمَا كَانُوا يَشْكُونَ، وَهُوَ تَحْرِيفٌ. (٥) وَهُوَ ابْنُ الْمُطَهَّرِ فِي (ك) (ص ١٤٤) (م) ١٤٥ (م) . (٦) الْخِلَافُ: لَيْسَتْ فِي (ك) . (٧) ك: عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ. (٨) ن، ب: وَعَهْدِ.