Minhaj as-Sunnah - Ibn Taimiya - (8/430)

Minhaj as-SunnahIbn Taimiya

How, then, could he testify on Abū Bakr’s behalf that Allah was with them both without knowing this? Speaking without knowledge is impermissible.

Moreover, Allah reported this statement of the Messenger with approval, not condemnation. It is therefore clear that his words:

“Indeed, Allah is with us.”

are a truthful declaration that Allah commanded and approved, not something (1) He condemned and censured.

Furthermore, it is well known that even the least intelligent person would recognize the character of someone accompanying him on a journey like this, when the leaders of the people among whom they live (2) are hostile to him and seek to kill him, while his allies there are unable to help him. How, then, could he choose as his companion one person who professes loyalty to him rather than anyone else, when that person has shown him his sorrow yet is inwardly his enemy? Meanwhile, the man he accompanies believes him to be his ally. Only the most foolish and ignorant of people would do this.

May Allah disgrace whoever attributes such ignorance and stupidity to His Messenger, who is the most perfect of all creation in intellect, knowledge, and experience.

I have indeed heard concerning the Mongol king Khudābandah (3), for whom this Rāfidī composed

(1) ن، م، س: mimman (“from whom”); this is a textual corruption. (2) م: alladhī hum azharuhum; this reading is erroneous. (3) ن، م، س، ب: Khurabandāh. The retained reading is that found in (ك), p. 77 (م). He is Uljāytū Khudābandah, who was discussed previously in the introduction to this book. See also Kramers’s article in the Encyclopaedia of Islam, which states: “In his youth he was given the epithet ‘Kharbandah’, for which there are various explanations… Blochet, however,… says that Kharbandah is a Mongolian word meaning ‘the third’… His mother, Aruk Khātūn, knew him as Khudābandah…”

فَكَيْفَ يَشْهَدُ لِأَبِي بَكْرٍ بِأَنَّ اللَّهَ مَعَهُمَا وَهُوَ لَا يَعْلَمُ ذَلِكَ؟ وَالْكَلَامُ بِلَا عِلْمٍ لَا يَجُوزُ. وَأَيْضًا فَإِنَّ اللَّهَ أَخْبَرَ بِهَذَا عَنِ الرَّسُولِ إِخْبَارَ مُقَرِّرٍ لَهُ، لَا إِخْبَارَ مُنْكِرٍ لَهُ فَعَلِمَ أَنَّ قَوْلَهُ: " {إِنَّ اللَّهَ مَعَنَا} " مِنَ الْخَبَرِ الصِّدْقِ الَّذِي أَمَرَ اللَّهُ بِهِ وَرَضِيَهُ لَا مِمَّا (١) أَنْكَرَهُ وَعَابَهُ. وَأَيْضًا فَمَعْلُومٌ أَنَّ أَضْعَفَ النَّاسِ عَقْلًا لَا يَخْفَى عَلَيْهِ حَالُ مَنْ يَصْحَبُهُ فِي مِثْلِ هَذَا السَّفَرِ الَّذِي يُعَادِيهِ فِيهِ الْمَلَأُ الَّذِينَ هُمْ بَيْنَ أَظْهُرِهِمْ (٢) ، وَيَطْلُبُونَ قَتْلَهُ، وَأَوْلِيَاؤُهُ هُنَاكَ لَا يَسْتَطِيعُونَ نَصْرَهُ؛ فَكَيْفَ يَصْحَبُ وَاحِدًا مِمَّنْ يُظْهِرُ لَهُ مُوَالَاتَهُ دُونَ غَيْرِهِ، وَقَدْ أَظْهَرَ لَهُ هَذَا حُزْنَهُ، وَهُوَ مَعَ ذَلِكَ عَدُوٌّ لَهُ فِي الْبَاطِنِ. وَالْمَصْحُوبُ يَعْتَقِدُ أَنَّهُ وَلِيَهُ، وَهَذَا لَا يَفْعَلُهُ إِلَّا أَحْمَقُ النَّاسِ وَأَجْهَلُهُمْ. فَقَبَّحَ اللَّهُ مَنْ نَسَبَ رَسُولَهُ الَّذِي هُوَ أَكْمَلُ الْخَلْقِ عَقْلًا وَعِلْمًا وَخِبْرَةً إِلَى مِثْلِ هَذِهِ الْجَهَالَةِ وَالْغَبَاوَةِ. وَلَقَدْ بَلَغَنِي عَنْ مَلِكِ الْمَغُولِ خُدَابَنْدَهْ (٣) الَّذِي صَنَّفَ لَهُ هَذَا الرَّافِضِيُّ

(١) ن، م، س: مِمَّنْ، وَهُوَ تَحْرِيفٌ (٢) م: الَّذِي هُمْ أَظْهَرُهُمْ، وَهُوَ خَطَأٌ (٣) ن، م، س، ب: خُرَبَنْدَاهْ. وَالْمُثْبَتُ هُوَ الَّذِي فِي (ك) ص ٧٧ (م) وَهُوَ أُلْجَايِتُوخُدَابَنْدَهْ. وَسَبَقَ الْكَلَامُ عَلَيْهِ فِي مُقَدِّمَةِ هَذَا الْكِتَابِ، وَانْظُرْ أَيْضًا مَقَالَةَ كَرَامَرْزَ فِي: دَائِرَةِ الْمَعَارِفِ الْإِسْلَامِيَّةِ وَقَدْ ذُكِرَ فِيهَا: وَلُقِّبَ فِي شَبَابِهِ " خَرْبَنْدَهْ " وَهُنَاكَ تَفَاسِيرُ مُخْتَلِفَةٌ لِهَذَا اللَّقَبِ. . عَلَى أَنَّ بُلُوشِيهَ. . يَقُولُ إِنَّ: خَرْبَنْدَهْ كَلِمَةٌ مَغُولِيَّةٌ مَعْنَاهَا الثَّالِثُ. . وَقَدْ عَهِدَتْهُ أُمُّهُ أَرُكُ خَاتُونَ خُدَابَنْدَهْ. . ".