Minhaj as-SunnahIbn Taimiya

The point here is that the innovations they have introduced are reprehensible. Likewise, what has been introduced by those who counter one innovation with another and are associated with the sunnah is also reprehensible innovation. The sunnah is what the Messenger of Allah—may Allah bless him and grant him peace—instituted, and it is free of every innovation. Thus, making the day of ‘Āshūrā’ a festival is an innovation originating among the innovations of the Nawāsib. Making it an occasion of mourning is an even more abhorrent innovation, and one well known among the Rāfidah. We have discussed these matters at length s, b . . . these matters, and Allah’s help is sought. .

[Section: The Rāfidī’s sixth claim—that ‘Alī, may Allah be pleased with him, had his supplications answered—and its refutation]

(Section)

The Rāfidī said (1): “The sixth is that his supplications were answered (2). He prayed against Busr ibn Artā’ah (3), asking Allah, Mighty and Majestic, to deprive him of his reason, and his mind became deranged. He prayed that al-‘Ayzār (4) would become blind, and he became blind. He prayed against Anas (5) when

(1) In (K), pp. 188 (M)–189 (M). (2) M: al-da‘wah (“supplication”). (3) N, M, S, K: Bishr ibn Artāh. The reading retained from (B) is correct. He is ‘Umayr ibn ‘Uwaymir ibn ‘Imrān. His biography appears in al-Isābah, 1:152, which states: “Busr ibn Artāh, or Ibn Abī Artāh. Ibn Hibbān said: ‘Anyone who calls him Ibn Abī Artāh is mistaken.’” See also Ibn Sa‘d’s Tabaqāt, 7:409; Tahdhīb al-Tahdhīb, 1:435–436; and al-A‘lām, 2:23 (which dates his death to the year 23). (4) K: al-Ghayzār, a textual corruption. He is al-‘Ayzār ibn al-Akhnas, mentioned by al-Tabarī in his Tārīkh, 5:89 (al-Ma‘ārif edition). (5) K: Anas ibn Mālik.
وَالْمَقْصُودُ هُنَا أَنَّ مَا أَحْدَثُوهُ مِنَ الْبِدَعِ فَهُوَ مُنْكَرٌ، وَمَا أَحْدَثَهُ مَنْ يُقَابِلُ بِالْبِدْعَةِ الْبِدْعَةَ، وَيُنْسَبُ إِلَى السُّنَّةِ، هُوَ أَيْضًا مُنْكَرٌ مُبْتَدَعٌ. وَالسُّنَّةُ مَا سَنَّهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَهِيَ بَرِيَّةٌ مِنْ كُلِّ بِدْعَةٍ، فَمَا يُفْعَلُ يَوْمَ عَاشُورَاءَ مِنِ اتِّخَاذِهِ عِيدًا بِدْعَةٌ أَصْلُهَا مِنْ بِدَعِ النَّوَاصِبِ، وَمَا يُفْعَلُ مِنِ اتِّخَاذِهِ مَأْتَمًا بِدْعَةٌ أَشْنَعُ مِنْهَا، وَهِيَ مِنَ الْبِدَعِ الْمَعْرُوفَةِ فِي الرَّوَافِضِ، وَقَدْ بَسَطْنَا هَذِهِ الْأُمُورَ س، ب. . . الْأُمُورَ وَبِاللَّهِ الْمُسْتَعَانُ. . [فصل قال الرافضي السادس أن عليا رضي الله عنه كان مستجاب الدعوة والرد عليه] (فَصْلٌ) قَالَ الرَّافِضِيُّ (١) : " السَّادِسُ أَنَّهُ كَانَ مُسْتَجَابَ الدُّعَاءِ (٢) . دَعَا عَلَى بُسْرِ بْنِ أَرْطَأَةَ (٣) بِأَنْ يَسْلُبَهُ اللَّهُ عَزَّ وَجَلَّ عَقْلَهُ فَخُولِطَ فِيهِ، وَدَعَا عَلَى الْعَيْزَارِ (٤) بِالْعَمَى فَعَمِيَ، وَدَعَا عَلَى أَنَسٍ (٥) لَمَّا
(١) فِي (ك) ص ١٨٨ (م) - ١٨٩ (م) . (٢) م: الدَّعْوَةِ. (٣) ن، م، س، ك: بِشْرَ بْنَ أَرْطَاهْ. وَالْمُثْبَتُ مِنْ (ب) وَهُوَ الصَّوَابُ. وَهُوَ عُمَيْرُ بْنُ عُوَيْمِرِ بْنِ عِمْرَانَ. تَرْجَمَتُهُ فِي " الْإِصَابَةِ ١/١٥٢ وَقَالَ: " بُسْرُ بْنُ أَرْطَاةَ أَوِ ابْنُ أَبِي أَرْطَاةَ. قَالَ ابْنُ حِبَّانَ: مَنْ قَالَ: ابْنُ أَبِي أَرْطاةَ فَقَدْ وَهِمَ " طَبَقَاتِ ابْنِ سَعْدٍ ٧/٤٠٩، تَهْذِيبَ التَّهْذِيبِ ١/٤٣٥ - ٤٣٦، الْأَعْلَامَ ٢/٢٣ وَوَفَاتُهُ فِيهِ سَنَةَ ٢٣) . (٤) ك: الْغَيْزَارِ، وَهُوَ تَحْرِيفٌ وَهُوَ الْعَيْزَارِ بْنِ الْأَخْنَسِ، ذَكَرَهُ الطَّبَرِيُّ فِي تَارِيخِهِ ٥/٨٩ (ط. الْمَعَارِفِ) . (٥) ك: أَنَسِ بْنِ مَالِكٍ.

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