Minhaj as-Sunnah - Ibn Taimiya - (8/269)

Minhaj as-SunnahIbn Taimiya

my community who does not (1) deserve such a prayer—may He make it a purification, a cleansing, and a means of drawing near to Him.’” (2)

Moreover, Moses was a noble messenger, and Allah has spoken of (3) his anger in His Book (4).

If something like this does not impugn messengership, how could it impugn leadership? Furthermore, the Prophet—may Allah bless him and grant him peace—likened Abū Bakr to Abraham and Jesus in his gentleness and forbearance, and likened ‘Umar to Noah and Moses in his sternness for Allah’s sake. If such sternness is not incompatible with leadership, how could Abū Bakr’s sternness be incompatible with it?

Fourth: It may be said that Abū Bakr—may Allah be pleased with him—intended thereby to guard against (5) harming any of them. Who, then, (6) is more exemplary: he, or someone else who became angry with those who disobeyed him, fought them as they fought him with swords, and shed their blood?

If it is said: They deserved to be fought because they disobeyed the leader and angered him.

The reply is: Those who disobeyed Abū Bakr and angered him deserved that even more. Yet Abū Bakr relinquished what he was entitled to—if ‘Alī was entitled to that. Otherwise, it cannot be said: Whoever disobeyed

(1) M: wa-laysa (and does not). (2) This hadith is narrated from Anas ibn Mālik—may Allah be pleased with him—in Muslim, 4/2009–2010 (Book of Righteousness, Maintaining Kinship Ties, and Manners, chapter: “Anyone whom the Prophet—may Allah bless him and grant him peace—cursed …”). (3) N, M, S: manna. (4) Allah—blessed and exalted is He—mentions the anger of Moses—may blessings and peace be upon him—in several places, including His words: “When Moses’ anger subsided, he took up the tablets …” [Surah al-A‘rāf: 154], and: “Moses returned to his people angry and sorrowful …” [Surah Tā Hā: 86]. (5) B: ihtirāza (guarding against). (6) N, M: fa-innamā (for it is only …), which is a textual corruption.

أُمَّتِي بِدَعْوَةٍ لَيْسَ (١) لَهَا بِأَهْلٍ أَنْ يَجْعَلَهَا لَهُ طَهُورًا وَزَكَاةً وَقُرْبَةً» " (٢) . وَأَيْضًا فَمُوسَى رَسُولٌ كَرِيمٌ، وَقَدْ أَخْبَرَ اللَّهُ عَنْ (٣) غَضَبِهِ بِمَا ذَكَرَهُ فِي كِتَابِهِ (٤) . فَإِذَا كَانَ مِثْلُ هَذَا لَا يَقْدَحُ فِي الرِّسَالَةِ، فَكَيْفَ يَقْدَحُ فِي الْإِمَامَةِ؟ ! مَعَ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - شَبَّهَ أَبَا بَكْرٍ بِإِبْرَاهِيمَ وَعِيسَى فِي لِينِهِ وَحِلْمِهِ، وَشَبَّهَ عُمَرَ بِنُوحٍ وَمُوسَى فِي شِدَّتِهِ فِي اللَّهِ. فَإِذَا كَانَتْ هَذِهِ الشِّدَّةُ لَا تُنَافِي الْإِمَامَةَ، فَكَيْفَ تُنَافِيهَا شِدَّةُ أَبِي بَكْرٍ؟ ! الرَّابِعُ: أَنْ يُقَالَ: أَبُو بَكْرٍ - رَضِيَ اللَّهُ عَنْهُ - قَصَدَ بِذَلِكَ الِاحْتِرَازَ (٥) أَنْ يُؤْذِيَ أَحَدًا مِنْهُمْ، فَأَيُّمَا (٦) أَكْمَلُ: هَذَا أَوْ غَيْرُهُ مِمَّنْ غَضِبَ عَلَى مَنْ عَصَاهُ، وَقَاتَلَهُمْ وَقَاتَلُوهُ بِالسَّيْفِ، وَسَفَكَ دِمَاءَهُمْ؟ فَإِنْ قِيلَ: كَانُوا يَسْتَحِقُّونَ الْقِتَالَ بِمَعْصِيَةِ الْإِمَامِ وَإِغْضَابِهِ. قِيلَ: وَمَنْ عَصَى أَبَا بَكْرٍ وَأَغْضَبَهُ كَانَ أَحَقَّ بِذَلِكَ، لَكِنَّ أَبَا بَكْرٍ تَرَكَ مَا يَسْتَحِقُّهُ، إِنْ كَانَ عَلِيٌّ يَسْتَحِقُّ ذَلِكَ، وَإِلَّا فَيَمْتَنِعُ أَنْ يُقَالَ: مَنْ عَصَى

(١) م: وَلَيْسَ (٢) الْحَدِيثُ عَنْ أَنَسِ بْنِ مَالِكٍ - رَضِيَ اللَّهُ عَنْهُ - فِي مُسْلِمٍ ٤/٢٠٠٩ - ٢٠١٠ (كِتَابُ الْبِرِّ وَالصِّلَةِ وَالْآدَابِ، بَابُ مَنْ لَعَنَهُ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. . إِلَخْ) . (٣) ن، م، س: مَنَّ (٤) ذَكَرَ اللَّهُ - تَبَارَكَ وَتَعَالَى - غَضَبَ مُوسَى - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - فِي أَكْثَرَ مِنْ مَوْضِعٍ، مِثْلَ قَوْلِهِ تَعَالَى: (وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ الْأَلْوَاحَ. .) الْآيَةَ [سُورَةُ الْأَعْرَافِ: ١٥٤] ، وَقَوْلِهِ: (فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا. .) [سُورَةُ طه ٨٦] . (٥) ب: احْتِرَازَ. (٦) ن، م: فَإِنَّمَا، وَهُوَ تَحْرِيفٌ.