Minhaj as-SunnahIbn Taimiya

that. Indeed, whatever in it is true provides no evidence of that, while the remainder is either false or contains nothing worthy of praise.

(As for his divorcing this world three times)(1), it is widely reported of him(2) that he said:

“O gold, O silver! I have divorced you three times. Beguile someone else; I shall never take you back.”

However, this does not show that he was more ascetic than those who did not say this. Our Prophet, Jesus son of Mary, and others were more ascetic than he, yet they did not say this. Moreover, when a person renounces the world, he is not obliged to declare aloud(3), “I have renounced the world.”(4) Nor has everyone who says, “I have renounced the world”(5), truly done so. Thus, neither failing to make such a declaration proves an absence of asceticism, nor making it proves its presence. It therefore proves nothing.

As for the claim that he always subsisted on coarsely ground barley without anything to accompany it(6), this proves nothing for two reasons: first, it is false; and second, it contains nothing worthy of praise. The Messenger of Allah—may Allah bless him and grant him peace—the foremost exemplar of asceticism(7), would neither refuse what was available nor go to trouble to procure what was unavailable(8). If chicken was served, he ate it; if mutton, he ate it; and if sweets, honey, or fruit, he ate them. If he found nothing, he did not go to trouble to obtain it. Whenever food was set before him(9), he ate it if he desired it; otherwise, he left it, and he did not go to trouble to obtain what was not at hand,

(1) The text between square brackets appears only in (M). (2) “Of him” is omitted from (S) and (B). (3) In (N), (S), and (B): “he is not obliged to say with his tongue.” (4) Omitted from (M). (5) Omitted from (M). (6) In (M): *idām* (“a condiment”). (7) In (S) and (B): “…and grant him peace—was the leader of the ascetics and would…” (8) In (S): “anything desired.” (9) In (M), “food” is in the nominative case.
ذَلِكَ، بَلْ مَا كَانَ فِيهِ حَقًّا فَلَا دَلِيلَ فِيهِ عَلَى ذَلِكَ، وَالْبَاقِي: إِمَّا كَذِبٌ، وَإِمَّا مَا لَا مَدْحَ فِيهِ. (أَمَّا كَوْنُهُ طَلَّقَ الدُّنْيَا ثَلَاثًا) (١) فَمِنَ الْمَشْهُورِ عَنْهُ (٢) أَنَّهُ قَالَ: " يَا صَفْرَاءُ، يَا بَيْضَاءُ، قَدْ طَلَّقْتُكِ ثَلَاثًا غُرِّي غَيْرِي، لَا رَجْعَةَ لِي فِيكِ " ، لَكِنَّ هَذَا لَا يَدُلُّ عَلَى أَنَّهُ أَزْهَدُ مِمَّنْ لَمْ يَقُلْ هَذَا، فَإِنَّ نَبِيَّنَا وَعِيسَى ابْنَ مَرْيَمَ، وَغَيْرَهُمَا كَانُوا أَزْهَدَ مِنْهُ وَلَمْ يَقُولُوا هَذَا، وَلِأَنَّ الْإِنْسَانَ إِذَا زَهِدَ لَمْ يَجِبْ أَنْ يَقُولَ بِلِسَانِهِ (٣) : قَدْ زَهِدْتُ، (٤) وَلَيْسَ كُلُّ مَنْ قَالَ: زَهِدْتُ (٥) ، يَكُونُ قَدْ زَهِدَ، فَلَا عَدَمُ هَذَا الْكَلَامِ يَدُلُّ عَلَى عَدَمِ الزُّهْدِ، وَلَا وُجُودُهُ يَدُلُّ عَلَى وُجُودِهِ، فَلَا دَلَالَةَ فِيهِ. وَأَمَّا قَوْلُهُ: إِنَّهُ كَانَ دَائِمًا يَقْتَاتُ جَرِيشَ الشَّعِيرِ بِلَا أُدْمٍ (٦) . فَلَا دَلَالَةَ فِي هَذَا لِوَجْهَيْنِ: أَحَدِهِمَا: أَنَّهُ كَذِبٌ، وَالثَّانِي: أَنَّهُ لَا مَدْحَ فِيهِ، فَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِمَامُ الزُّهْدِ كَانَ (٧) لَا يَرُدُّ مَوْجُودًا وَلَا يَتَكَلَّفُ مَفْقُودًا (٨) ، بَلْ إِنْ حَضَرَ لَحْمُ دَجَاجٍ أَكَلَهُ، أَوْ لَحْمُ غَنَمٍ أَكَلَهُ، أَوْ حَلْوَاءُ أَوْ عَسَلٌ أَوْ فَاكِهَةٌ أَكَلَهُ، وَإِنْ لَمْ يَجِدْ شَيْئًا لَمْ يَتَكَلَّفْهُ، وَكَانَ إِذَا حَضَرَ طَعَامًا (٩) ، فَإِنِ اشْتَهَاهُ أَكَلَهُ وَإِلَّا تَرَكَهُ، وَلَا يَتَكَلَّفُ مَا لَا يَحْضُرُ،
(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (م) فَقَطْ (٢) عَنْهُ: سَاقِطَةٌ مِنْ (س) ، (ب) (٣) ن، س، ب: لَمْ يَجِبْ بِلِسَانِهِ أَنْ يَقُولَ (٤) : سَاقِطٌ مِنْ (م) (٥) : سَاقِطٌ مِنْ (م) (٦) م: إِدَامٍ (٧) س، ب:. . وَسَلَّمَ كَانَ إِمَامَ الزُّهَّادِ وَكَانَ (٨) س: مَقْصُودًا (٩) م: طَعَامٌ.

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