Minhaj as-Sunnah - Ibn Taimiya - (7/104)

Minhaj as-SunnahIbn Taimiya

adducing this verse as evidence. However, the obligation to show him love and loyalty does not entail that he alone is entitled to the imamate or superior merit.

As for his statement:

“The other three are not owed loyalty,”

this is unacceptable (1). Rather, love and loyalty are also owed to them, for it is established that Allah loves them, and whoever Allah loves must be loved by us. Loving for Allah’s sake and hating for Allah’s sake are obligatory, and this is the firmest bond of faith. They are also among the foremost of Allah’s God-fearing allies, and Allah has made loyalty to them obligatory. Indeed, the Quran explicitly establishes that Allah is pleased with them and they are pleased with Him. Everyone with whom Allah is pleased is loved by Him; and Allah loves the God-fearing, those who do good, those who act justly, and the steadfast. After its Prophet, these men are the best members of this Ummah to whom these (2) texts apply.

It is reported in the two Sahih collections that the Prophet—may Allah bless him and grant him peace—said:

“The believers, in their mutual affection, compassion, and sympathy, are like a single body: when one limb suffers, the rest of the body responds with fever and sleeplessness.” (3)

Thus, he informed us that believers show mutual affection, sympathy, and compassion, and that in this respect they are like a single body. The faith of these men is established by the revealed texts and scholarly consensus, just as Ali’s faith is established. Anyone who challenges (4) their faith cannot establish Ali’s faith. Rather, every (5) line of evidence that establishes

(1) (N) and (S) read: *muwālātuhum mamnū'un fa-mamnū'un* (“Loyalty to them is forbidden; therefore, it is forbidden”), which is a textual corruption. (2) (N) and (S) read: *fī hā'ulā'i* (“among these”). (3) The hadith is narrated with similar wording from al-Nu'mān ibn Bashīr—may Allah be pleased with him—in *Muslim*, 4/1999–2000 (Book of Virtue, Maintaining Ties, and Manners, chapter “The Believers’ Mutual Compassion, Sympathy, and Affection”). It is also narrated from him there in other wordings, and in *al-Bukhārī*, 8/10 (Book of Manners, chapter “Mercy toward People and Animals”). Its opening in *al-Bukhārī* is: “You see the believers in their mutual compassion…” The hadith is also found in *al-Musnad* (al-Halabī ed.), 4/270. Al-Albānī discussed it in *Silsilat al-Ahādīth al-Sahīha*, 3/71 (hadith no. 1083). (4) (B) reads: *yaqdahu* (“he challenges”). (5) (M) reads: *fa-kullu* (“thus, every”).

الِاسْتِدْلَالِ بِهَذِهِ الْآيَةِ، لَكِنْ لَيْسَ فِي وُجُوبِ مُوَالَاتِهِ وَمَوَدَّتِهِ مَا يُوجِبُ اخْتِصَاصَهُ بِالْإِمَامَةِ وَلَا الْفَضِيلَةِ. وَأَمَّا قَوْلُهُ: " وَالثَّلَاثَةُ لَا تَجِبُ مُوَالَاتُهُمْ " فَمَمْنُوعٌ (١) ، بَلْ يَجِبُ أَيْضًا مَوَدَّتُهُمْ وَمُوَالَاتُهُمْ، فَإِنَّهُ قَدْ ثَبَتَ أَنَّ اللَّهَ يُحِبُّهُمْ، وَمَنْ كَانَ اللَّهُ يُحِبُّهُ وَجَبَ عَلَيْنَا أَنْ نُحِبَّهُ، فَإِنَّ الْحُبَّ فِي اللَّهِ وَالْبُغْضَ فِي اللَّهِ وَاجِبٌ، وَهُوَ أَوْثَقُ عُرَى الْإِيمَانِ. وَكَذَلِكَ هُمْ مِنْ أَكَابِرِ أَوْلِيَاءِ اللَّهِ الْمُتَّقِينَ، وَقَدْ أَوْجَبَ اللَّهُ مُوَالَاتِهِمْ، بَلْ قَدْ ثَبَتَ أَنَّ اللَّهَ رَضِيَ عَنْهُمْ وَرَضُوا عَنْهُ بِنَصِّ الْقُرْآنِ، وَكُلُّ مَنْ رَضِيَ اللَّهُ عَنْهُ فَإِنَّهُ يُحِبُّهُ، وَاللَّهُ يُحِبُّ الْمُتَّقِينَ وَالْمُحْسِنِينَ وَالْمُقْسِطِينَ وَالصَّابِرِينَ، وَهَؤُلَاءِ أَفْضَلُ مَنْ دَخَلَ فِي هَذِهِ (٢) النُّصُوصِ مِنْ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا. وَفِي الصَّحِيحَيْنِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ قَالَ: «مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِنِ اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ» (٣) فَهُوَ أَخْبَرَنَا أَنَّ الْمُؤْمِنِينَ يَتَوَادُّونَ وَيَتَعَاطَفُونَ وَيَتَرَاحَمُونَ، وَأَنَّهُمْ فِي ذَلِكَ كَالْجَسَدِ الْوَاحِدِ. وَهَؤُلَاءِ قَدْ ثَبَتَ إِيمَانُهُمْ بِالنُّصُوصِ وَالْإِجْمَاعِ، كَمَا قَدْ ثَبَتَ إِيمَانُ عَلِيٍّ، وَلَا يُمْكِنُ مَنْ قُدِحَ (٤) فِي إِيمَانِهِمْ أَنْ يُثْبِتَ إِيمَانَ عَلِيٍّ، بَلْ كُلُّ (٥) طَرِيقٍ دَلَّ

(١) ن، س: مُوَالَاتُهُمْ مَمْنُوعٌ فَمَمْنُوعٌ، وَهُوَ تَحْرِيفٌ. (٢) ن، س: فِي هَؤُلَاءِ. (٣) الْحَدِيثُ بِلَفْظٍ مُقَارِبٍ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُ فِي: مُسْلِمٍ ٤/١٩٩٩ - ٢٠٠٠ (كِتَابُ الْبِرِّ وَالصِّلَةِ وَالْآدَابِ، بَابُ تَرَاحُمِ الْمُؤْمِنِينَ وَتَعَاطُفِهِمْ وَتَوَادِّهِمْ) ، وَجَاءَ الْحَدِيثُ عَنْهُ بِأَلْفَاظٍ أُخْرَى فِيهِ، وَفِي الْبُخَارِيِّ ٨/١٠ (كِتَابُ الْأَدَبِ، بَابُ رَحْمَةِ النَّاسِ وَالْبَهَائِمِ) ، وَأَوَّلُهُ فِي الْبُخَارِيِّ: تَرَى الْمُؤْمِنِينَ فِي تَرَاحُمِهِمْ. . . وَالْحَدِيثُ فِي الْمُسْنَدِ ((ط. الْحَلَبِيِّ)) ٤/٢٧٠. وَتَكَلَّمَ عَلَيْهِ الْأَلْبَانِيُّ فِي " سِلْسِلَةِ الْأَحَادِيثِ الصَّحِيحَةِ " ٣/٧١ (حَدِيثٌ رَقْمُ ١٠٨٣ (٤) ب: يَقْدَحُ. (٥) م: فَكَلُّ.