Minhaj as-Sunnah - Ibn Taimiya - (8/411)

Minhaj as-SunnahIbn Taimiya

his course; he commands another to erase his name, but the man does not erase it; and another says, “Had I been able to reject the command of the Messenger of Allah—may Allah bless him and grant him peace—I would have rejected it.” He commands the people to shave their heads and slaughter their sacrificial animals, but they hesitate.

There is no doubt that what prompted them to do this was their love for Allah and His Messenger, their hatred of the disbelievers, and their desire for faith to prevail over disbelief and for the believers to suffer no humiliation or injustice at the hands of the disbelievers. They preferred fighting them to avoid suffering this injustice rather than accepting this reconciliation, with all the injustice it entailed.

Yet the obligation to give precedence to the revealed text over personal opinion, and to divine law over personal desire, is well known. The fundamental distinction between those who believe in the messengers and those who oppose them is giving precedence to their texts over personal opinions and to their law over personal desires. The root of evil lies in giving precedence to personal opinion over the revealed text, and to personal desire * over divine law. If Allah enlightens a person’s heart, he perceives the benefit and goodness in the revealed text and divine law (1); otherwise, he must * (2) submit to the text of the Messenger of Allah—may Allah bless him and grant him peace—and his law (3). He has no right to oppose it with his own opinion and desire.

As he—may Allah bless him and grant him peace—said:

“Indeed, I am the Messenger of Allah (4), and I do not disobey Him. He will grant me victory.” (5)

He thus made clear that he is the Messenger of Allah, doing what the One who sent him has commanded him to do, and does not act on

(1) N, S: wa-shar'in (“and a law”), a textual corruption. (2) The passage between the two asterisks is omitted in M. (3) Wa-shar'ihi (“and his law”) is omitted in S and B. (4) M: la-rasūlu Allāh (“indeed the Messenger of Allah”). (5) This phrase occurs in the hadith whose text was quoted several pages earlier (pp. 519–520).

أَمْرِهِ؛ وَهَذَا يَأْمُرُهُ لِيَمْحُوَ اسْمَهُ فَلَا يَمْحُوهُ، وَهَذَا يَقُولُ: لَوْ أَسْتَطِيعُ أَنْ أَرُدَّ أَمْرَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَرَدَدْتُهُ، وَهُوَ يَأْمُرُ النَّاسَ بِالْحَلْقِ وَالنَّحْرِ فَيَتَوَقَّفُونَ. وَلَا رَيْبَ أَنَّ الَّذِي حَمَلَهُمْ عَلَى ذَلِكَ حُبُّ اللَّهِ وَرَسُولِهِ، وَبُغْضُ الْكُفَّارِ وَمَحَبَّتُهُمْ أَنْ يَظْهَرَ الْإِيمَانُ عَلَى الْكُفْرِ، وَأَنْ لَا يَكُونَ قَدْ دَخَلَ عَلَى أَهْلِ الْإِيمَانِ غَضَاضَةٌ وَضَيْمٌ مِنْ أَهْلِ الْكُفْرِ. وَرَأَوْا أَنَّ قِتَالَهُمْ لِئَلَّا يُضَامُوا هَذَا الضَّيْمَ أَحَبَّ إِلَيْهِمْ مِنْ هَذِهِ الْمُصَالَحَةِ الَّتِي فِيهَا مِنَ الضَّيْمِ مَا فِيهَا. لَكِنْ مَعْلُومٌ وُجُوبُ تَقْدِيمِ النَّصِّ عَلَى الرَّأْيِ، وَالشَّرْعِ عَلَى الْهَوَى؛ فَالْأَصْلُ الَّذِي افْتَرَقَ فِيهِ الْمُؤْمِنُونَ بِالرُّسُلِ وَالْمُخَالِفُونَ لَهُمْ: تَقْدِيمُ نُصُوصِهِمْ عَلَى الْآرَاءِ وَشَرْعِهِمْ عَلَى الْأَهْوَاءِ، وَأَصْلُ الشَّرِّ مِنْ تَقْدِيمِ الرَّأْيِ عَلَى النَّصِّ وَالْهَوَى * عَلَى الشَّرْعِ؛ فَمَنْ نَوَّرَ اللَّهُ قَلْبَهُ فَرَأَى مَا فِي النَّصِّ وَالشَّرْعِ (١) مِنَ الصَّلَاحِ وَالْخَيْرِ، وَإِلَّا فَعَلَيْهِ * (٢) الِانْقِيَادُ لِنَصِّ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَشَرْعِهِ (٣) وَلَيْسَ لَهُ مُعَارَضَتُهُ بِرَأْيِهِ وَهَوَاهُ. كَمَا قَالَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " إِنِّي رَسُولُ اللَّهِ (٤) وَلَسْتُ أَعْصِيهِ، وَهُوَ نَاصِرِي " (٥) فَبَيَّنَ أَنَّهُ رَسُولُ اللَّهِ، يَفْعَلُ مَا أَمَرَهُ بِهِ مُرْسِلُهُ، لَا يَفْعَلُ مِنْ تِلْقَاءِ

(١) ن، س: وَشَرْعٍ، وَهُوَ تَحْرِيفٌ. (٢) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٣) وَشَرْعِهِ: سَاقِطٌ مِنْ (س) ، (ب) (٤) م: لَرَسُولُ اللَّهِ (٥) جَاءَتْ هَذِهِ الْعِبَارَةُ ضِمْنَ الْحَدِيثِ الَّذِي سَبَقَ ذِكْرُ نَصِّهِ قَبْلَ صَفَحَاتٍ (٥١٩ - ٥٢٠)