Minhaj as-SunnahIbn Taimiya

as in the words of Allah Most High:

“The Jews say, ‘Ezra is the son of Allah,’ while the Christians say, ‘The Messiah is the son of Allah.’”

[Surah al-Tawba: 30]

“The Jews say, ‘Allah’s hand is fettered.’ Their own hands are fettered!”

[Surah al-Mā'ida: 64]

Not every Jew said this; rather, only some of them did (1).

(2 Likewise, Allah Most High says:

“Those to whom people said, ‘Indeed, the people have gathered against you, so fear them.’”

[Surah Āl Imrān: 173]

What is meant is people as a class; for it is known that the one who said this to them was different from the one who had mustered the forces and from those addressed, against whom the forces had been mustered. 2) (2).

[What he mentioned is found among the Rāfida.] (3) Indeed, they have many times more than what was mentioned (4), such as some of them prohibiting goose and camel meat (5) in imitation of the Jews; their invariably combining two prayers, so that they pray only at three times, in imitation of the Jews; and their claim that divorce does not take effect unless the husband’s divorce is witnessed (6), in imitation of the Jews. Other examples include their deeming the bodies of other Muslims and the People of the Book impure; prohibiting animals slaughtered by them; deeming impure (7) any water or other liquid that comes into contact with them; and washing vessels from which others have eaten, in imitation of the Samaritans (8), who are the worst of the Jews. For this reason, people place them among

(1) A and B read: “Rather, among them were some who said that.” (2) The passage between markers 2–2 is omitted from A and B. After these statements, N and M contain a lengthy paragraph that is out of place and is repeated later in both manuscripts; I have therefore not included it here. (3) The passage in brackets is omitted from N and M. (4) A and B read: “He mentioned it.” (5) N reads: “goose or camel meat”; M reads: “rabbit and camel meat.” (6) A and B read: *bi-l-ishhād* (“with the taking of testimony”). (7) *Wa-tanjīsihim* (“and their deeming [it] impure”). (8) N, M, and A read *li-l-samara*, which is a corruption. Al-Shahrastānī states in *al-Milal wa-l-Nihal* (Religions and Sects, 1:199–200) that the Samaritans are a people who inhabit the mountains around Jerusalem and villages in the districts of Egypt. They observe greater austerity in matters of ritual purity than the other Jews. They affirm the prophethood of Moses, Aaron, and Joshua son of Nun—peace be upon them—but deny the prophethood of all subsequent prophets except one. A man called al-Alfān arose among them, claimed prophethood, and alleged that he was the one foretold by Moses—peace be upon him. They divided into the Dūstāniyya and the Kūstāniyya. The Dūstāniyya among them maintain that reward and punishment occur in this world.
كَقَوْلِهِ تَعَالَى: {وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ} [سُورَةُ التَّوْبَةِ: ٣٠] . {وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ} [سُورَةُ الْمَائِدَةِ: ٦٤] لَمْ يَقُلْ ذَلِكَ كُلُّ يَهُودِيٍّ، بَلْ قَالَهُ بَعْضُهُمْ (١) (٢ وَكَذَلِكَ قَوْلُهُ تَعَالَى: {الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ} [سُورَةُ آلِ عِمْرَانَ: ١٧٣] الْمُرَادُ بِهِ جِنْسُ النَّاسِ، وَإِلَّا فَمَعْلُومٌ أَنَّ الْقَائِلَ لَهُمْ غَيْرُ الْجَامِعِ، وَغَيْرُ الْمُخَاطَبِينَ الْمَجْمُوعِ لَهُمْ ٢) (٢) . [. وَمَا ذَكَرَهُ مَوْجُودٌ فِي الرَّافِضَةِ] (٣) ، وَفِيهِمْ أَضْعَافُ مَا ذُكِرَ (٤) : مِثْلُ تَحْرِيمِ بَعْضِهِمْ لِلَحْمِ الْإِوَزِّ، وَالْجَمَلِ (٥) مُشَابَهَةً لِلْيَهُودِ، وَمِثْلُ جَمْعِهِمْ بَيْنَ الصَّلَاتَيْنِ دَائِمًا، فَلَا يُصَلُّونَ إِلَّا فِي ثَلَاثَةِ أَوْقَاتٍ مُشَابَهَةٍ لِلْيَهُودِ، وَمِثْلُ قَوْلِهِمْ: إِنَّهُ لَا يَقَعُ الطَّلَاقُ إِلَّا بِإِشْهَادٍ (٦) عَلَى الزَّوْجِ مُشَابَهَةً لِلْيَهُودِ، وَمِثْلُ تَنْجِيسِهِمْ لِأَبْدَانِ غَيْرِهِمْ مِنَ الْمُسْلِمِينَ، وَأَهْلِ الْكِتَابِ، وَتَحْرِيمِهِمْ لِذَبَائِحِهِمْ، وَتَنْجِيسِ (٧) مَا يُصِيبُ ذَلِكَ مِنَ الْمِيَاهِ، وَالْمَائِعَاتِ، وَغَسْلِ الْآنِيَةِ الَّتِي يَأْكُلُ مِنْهَا غَيْرُهُمْ مُشَابَهَةً لِلسَّامِرَةِ (٨) الَّذِينَ هُمْ شَرُّ الْيَهُودِ، وَلِهَذَا يَجْعَلُهُمُ النَّاسُ فِي.
(١) أ، ب: بَلْ فِيهِمْ مَنْ قَالَ ذَلِكَ. (٢) (٢ - ٢) : سَاقِطَةٌ مِنْ (أ) ، (ب) . وَبَعْدَ هَذِهِ الْعِبَارَاتِ تُوجَدُ فِقْرَةٌ طَوِيلَةٌ فِي (ن) ، (م) جَاءَتْ فِي غَيْرِ مَوْضِعِهَا وَتَكَرَّرَتْ فِي النُّسْخَتَيْنِ بَعْدَ ذَلِكَ فَلَمْ أُثْبِتْهَا هُنَا (٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) (٤) أ، ب: ذَكَرَهُ. (٥) ن: لِلَحْمِ الْإِوَزِّ أَوْ لِلْجَمَلِ؛ م: لِلَحْمِ الْأَرَانِبِ وَالْجَمَلِ. (٦) أ، ب: بِالْإِشْهَادِ. (٧) وَتَنْجِيسِهِمْ. (٨) ن، م، أ: لِلسَّمَرَةِ، وَهُوَ تَحْرِيفٌ. وَذَكَرَ الشَّهْرَسْتَانِيُّ (الْمِلَلَ وَالنِّحَلَ ١/١٩٩ - ٢٠٠) أَنَّ السَّامِرَةَ قَوْمٌ يَسْكُنُونَ جِبَالَ بَيْتِ الْمَقْدِسِ وَقُرًى مِنْ أَعْمَالِ مِصْرَ، وَيَتَقَشَّفُونَ فِي الطَّهَارَةِ أَكْثَرَ مِنْ تَقَشُّفِ سَائِرِ الْيَهُودِ، وَقَدْ أَثْبَتُوا نُبُوَّةَ مُوسَى وَهَارُونَ وَيُوشَعَ بْنِ نُونٍ - عَلَيْهِمُ السَّلَامُ -، وَأَنْكَرُوا نُبُوَّةَ مَنْ بَعْدَهُمْ مِنَ الْأَنْبِيَاءِ إِلَّا نَبِيًّا وَاحِدًا، وَظَهَرَ فِيهِمْ رَجُلٌ يُقَالُ لَهُ: الْأَلْفَانُ ادَّعَى النُّبُوَّةَ، وَزَعَمَ أَنَّهُ هُوَ الَّذِي بَشَّرَ بِهِ مُوسَى - عَلَيْهِ السَّلَامُ -، وَقَدِ افْتَرَقُوا إِلَى دُوسْتَانِيَّةٍ وَكُوسْتَانِيَّةٍ، وَالدُّوسْتَانِيَّةُ مِنْهُمْ تَزْعُمُ أَنَّ الثَّوَابَ وَالْعِقَابَ فِي الدُّنْيَا.

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