Minhaj as-SunnahIbn Taimiya

a clear indication of blameworthiness. If either condition is absent, the criticism fails; how much more so when both are absent! We know with certainty that Abū Bakr did not inflict any harm upon ʿAlī or al-Zubayr, nor even upon Saʿd ibn ʿUbāda, who withheld his pledge of allegiance to him from beginning to end.

The most that can be said is that he raided the house to see whether it contained any of Allah’s funds that he was distributing, and to give them to those entitled to them. He then considered that it would have been permissible to leave them with its occupants, since he was permitted to give them some of the fayʾ funds.

As for his inflicting harm upon them personally, this never occurred, by the consensus of the people of knowledge and religion. Only ignorant liars transmit such (1) accounts, and the fools (2) of this world believe them—those who say that the Companions demolished Fātima’s house and struck her abdomen until she miscarried.

By the consensus of the people of Islam, all of this is a fabricator’s allegation and a concocted lie. It gains credence only among those who are like livestock.

As for his statement, “I wish I had pledged allegiance to one of the two men,” he has provided no chain of transmission for it, nor established its authenticity. If he did say it, it indicates his detachment from worldly ambition, his scrupulousness, and his fear of Allah Most High.

(1) Mithla (“such”) is omitted from (M). (2) N: hamqāʾ (“foolish”).
دَالًّا دَلَالَةً ظَاهِرَةً عَلَى الْقَدْحِ، فَإِذَا انْتَفَتْ إِحْدَاهُمَا انْتَفَى الْقَدْحُ، فَكَيْفَ إِذَا انْتَفَى كُلٌّ مِنْهُمَا؟ ! وَنَحْنُ نَعْلَمُ يَقِينًا أَنَّ أَبَا بَكْرٍ لَمْ يَقْدَمْ عَلَى عَلِيٍّ وَالزُّبَيْرِ بِشَيْءٍ مِنَ الْأَذَى، بَلْ وَلَا عَلَى سَعْدِ بْنِ عُبَادَةَ الْمُتَخَلِّفِ عَنْ بَيْعَتِهِ أَوَّلًا وَآخِرًا. وَغَايَةُ مَا يُقَالُ: إِنَّهُ كَبَسَ الْبَيْتَ لِيَنْظُرَ هَلْ فِيهِ شَيْءٌ مِنْ مَالِ اللَّهِ الَّذِي يُقَسِّمُهُ، وَأَنْ يُعْطِيَهُ لِمُسْتَحِقِّهِ، ثُمَّ رَأَى أَنَّهُ لَوْ تَرَكَهُ لَهُمْ لَجَازَ ; فَإِنَّهُ يَجُوزُ أَنْ يُعْطِيَهُمْ مِنْ مَالِ الْفَيْءِ. وَأَمَّا إِقْدَامُهُ عَلَيْهِمْ أَنْفُسِهِمْ بِأَذًى، فَهَذَا مَا وَقَعَ فِيهِ قَطُّ بِاتِّفَاقِ أَهْلِ الْعِلْمِ وَالدِّينِ، وَإِنَّمَا يَنْقُلُ مِثْلَ (١) هَذَا جُهَّالُ الْكَذَّابِينَ، وَيُصَدِّقُهُ حَمْقَى (٢) الْعَالَمِينَ، الَّذِينَ يَقُولُونَ: إِنَّ الصَّحَابَةَ هَدَمُوا بَيْتَ فَاطِمَةَ، وَضَرَبُوا بَطْنَهَا حَتَّى أَسْقَطَتْ. وَهَذَا كُلُّهُ دَعْوَى مُخْتَلِقٍ، وَإِفْكٌ مُفْتَرًى، بِاتِّفَاقِ أَهْلِ الْإِسْلَامِ، وَلَا يَرُوجُ إِلَّا عَلَى مَنْ هُوَ مِنْ جِنْسِ الْأَنْعَامِ. وَأَمَّا قَوْلُهُ: " لَيْتَنِي كُنْتُ ضَرَبْتُ عَلَى يَدِ أَحَدِ الرَّجُلَيْنِ " فَهَذَا لَمْ يَذْكُرْ لَهُ إِسْنَادًا، وَلَمْ يُبَيِّنْ صِحَّتَهُ، فَإِنْ كَانَ قَالَهُ فَهُوَ يَدُلُّ عَلَى زُهْدِهِ وَوَرَعِهِ وَخَوْفِهِ مِنَ اللَّهِ تَعَالَى.
(١) مِثْلَ: سَاقِطَةٌ مِنْ (م) . (٢) ن: حَمْقَاءُ.

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