Minhaj as-Sunnah - Ibn Taimiya - (7/182)

Minhaj as-SunnahIbn Taimiya

Allah Most High has praised only the fulfillment of a vow, not the making of the vow itself. A man is forbidden to pronounce zihār—that is, to liken his wife to a woman permanently forbidden to him in marriage. Yet if he pronounces it, expiation for zihār becomes obligatory upon him. If he then goes back on it, he is commended (1) for performing * the obligatory act, namely making expiation, not for the prohibited pronouncement of zihār itself. Likewise, when a man divorces his wife and parts from her honorably, he is commended for carrying out what the divorce obliges him to do, not for the disliked act of divorce itself. Likewise, someone who sells or buys and then renders what he owes is commended for performing * (2) what the contract obliges him to do, not for the contract that created the obligation itself. There are many analogous cases.

The Sixth Point:

Alī and Fātima had no slave-girl named Fidda; nor did any of the Prophet’s relatives—may Allah bless him and grant him peace. Nor do we know of any slave-girl in Medina named Fidda, and [any of] (3) the scholars who recorded every detail of their lives, great and small, has not mentioned this.

This Fidda, however, is of the same order as Ibn Aqib, who is said to have been the tutor of al-Hasan and al-Husayn and to have been given an apple containing knowledge of future events, along with similar lies that gain currency (4) among the ignorant. The scholars unanimously agree that the two of them (5) had no tutor, and there was (6) no Companion called Ibn Aqib.

These versified prophecies (7) attributed to Ibn Aqib were composed by some of the

(1) N and M read: “and when he returned, he was commended”; S reads: “and when he returned to it, he was commended.” (2) The text between the asterisks is absent from M. (3) “Any of” occurs only in M. (4) S and B read: “are accepted [by the ignorant].” (5) N and M read: “that he.” (6) N and M read: “nor was there.” (7) “Versified” is absent from S and B.

وَاللَّهُ تَعَالَى إِنَّمَا مَدَحَ عَلَى الْوَفَاءِ بِالنَّذْرِ، لَا عَلَى نَفْسِ عَقْدِ النَّذْرِ، وَالرَّجُلُ يُنْهَى عَنِ الظِّهَارِ، وَإِنْ ظَاهَرَ وَجَبَتْ عَلَيْهِ كَفَّارَةٌ لِلظِّهَارِ، وَإِذَا عَاوَدَ مُدِحَ (١) عَلَى فِعْلِ * الْوَاجِبِ، وَهُوَ التَّكْفِيرُ، لَا عَلَى نَفْسِ الظِّهَارِ الْمُحَرَّمِ. وَكَذَلِكَ إِذَا طَلَّقَ امْرَأَتَهُ فَفَارَقَهَا بِالْمَعْرُوفِ، مُدِحَ عَلَى فِعْلِ مَا أَوْجَبَهُ الطَّلَاقُ، لَا نَفْسِ الطَّلَاقِ الْمَكْرُوهِ. وَكَذَلِكَ مَنْ بَاعَ أَوِ اشْتَرَى فَأَعْطَى مَا عَلَيْهِ، مُدِحَ عَلَى فِعْلِ * (٢) مَا أَوْجَبَهُ الْعَقْدُ، لَا عَلَى نَفْسِ الْعَقْدِ الْمُوجِبِ. وَنَظَائِرُ هَذَا كَثِيرَةٌ. الْوَجْهُ السَّادِسُ: أَنَّ عَلِيًّا وَفَاطِمَةَ لَمْ يَكُنْ لَهُمَا جَارِيَةٌ اسْمُهَا فِضَّةٌ، بَلْ وَلَا لِأَحَدٍ مِنْ أَقَارِبِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. وَلَا نَعْرِفُ أَنَّهُ كَانَ بِالْمَدِينَةِ جَارِيَةٌ اسْمُهَا فِضَّةٌ، وَلَا ذَكَرَ ذَلِكَ [أَحَدٌ مِنْ] (٣) أَهْلِ الْعِلْمِ، الَّذِينَ ذَكَرُوا أَحْوَالَهُمْ: دَقَّهَا وَجُلَّهَا. وَلَكِنْ فِضَّةٌ هَذِهِ بِمَنْزِلَةِ ابْنِ عَقِبِ الَّذِي يُقَالُ: إِنَّهُ كَانَ مُعَلِّمَ الْحَسَنِ وَالْحُسَيْنِ، وَأَنَّهُ أُعْطِيَ تُفَّاحَةً كَانَ فِيهَا عِلْمُ الْحَوَادِثِ الْمُسْتَقْبَلَةِ، وَنَحْوُ ذَلِكَ مِنَ الْأَكَاذِيبِ الَّتِي تَرُوجُ (٤) عَلَى الْجُهَّالِ. وَقَدْ أَجْمَعَ أَهْلُ الْعِلْمِ عَلَى أَنَّهُمَا (٥) لَمْ يَكُنْ لَهُمَا مُعَلِّمٌ، وَلَمْ يَكُنْ (٦) فِي الصَّحَابَةِ أَحَدٌ يُقَالُ لَهُ: ابْنُ عَقِبٍ. وَهَذِهِ الْمَلَاحِمُ الْمَنْظُومَةُ (٧) الْمَنْسُوبَةُ إِلَى ابْنِ عَقِبٍ، هِيَ مِنْ نَظْمِ بَعْضِ

(١) ن، م: وَإِذَا عَادَ وَمُدِحَ، س: وَإِذَا عَاوَدَ وَمُدِحَ. (٢) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) (٣) أَحَدٌ مِنْ: فِي (م) فَقَطْ. (٤) س، ب: تَجُوزُ. (٥) ن، م: أَنَّهُ. (٦) ن، م: وَلَا كَانَ. (٧) الْمَنْظُومَةُ: سَاقِطَةٌ مِنْ (س) ، (ب) .