Minhaj as-Sunnah - Ibn Taimiya - (8/466)

Minhaj as-SunnahIbn Taimiya

this basis, the prohibition (1) against this amounts to a command (2) to do what dispels it, even if it is not a sin—just as a person is commanded to repel his enemy and remove impurity and other things that harm him, even when they have not arisen through any sin of his.

Grief harms the heart, so he was commanded to do what dispels it, just as one is commanded to do what removes impurity. This grief (3) arose only from obedience: love for the Messenger and sincere concern for him. It was not a sin (4) for which he deserved blame. Rather, it arose because of obedience, owing to a weakness of heart for which a person is not blamed (5). He was commanded to acquire the strength to ward it off so that he would be rewarded for doing so.

Fourthly, it may be said: Even supposing that grief had been a sin, he experienced it before he was forbidden it; once he was forbidden it, he no longer did so. There is no sin in what was done before it was prohibited. Thus, before wine was prohibited, they used to drink it and gamble; when they were forbidden to do so, they desisted and then repented, as explained earlier.

Abū Muhammad ibn Hazm (6) said: “As for the grief of Abū Bakr—may Allah be pleased with him—before the Messenger of Allah—may Allah bless him and grant him peace—forbade him to grieve (7), it was most pleasing to Allah, for (8) it was concern for the Messenger of Allah—may Allah bless him and grant him peace. For that reason (9), Allah was with him. Allah is never with the disobedient (10), but rather against them; and Abū Bakr never grieved after

(1) N, M: “al-manhī” (what is forbidden). (2) “amran” (a command) is omitted in M. (3) The passage marked (3 - 3) is omitted in S and B. (4) M: “ma‘siyatan” (a sin). (5) M: “lā yalūmu” (he does not blame). (6) Ibn Hazm, al-Fisal…, 4:221. (7) “‘anhu” (from it) is omitted in M, S and B. Al-Fisal reads: “‘anhu Rasūl Allāh sallā Allāhu ‘alayhi wa-sallam” (from it, the Messenger of Allah—may Allah bless him and grant him peace). (8) Al-Fisal: “li-annahu” (because it). (9) N, M, S: “wa-kadhālika” (and likewise). (10) Al-Fisal: “wa-huwa ta‘ālā lā yakūnu ma‘a al-‘usāt” (and He, exalted is He, is not with the disobedient).

هَذَا فَيَكُونُ النَّهْيُ (١) عَنْ هَذَا أَمْرًا (٢) بِمَا يُزِيلُهُ وَإِنْ لَمْ يَكُنْ مَعْصِيَةً كَمَا يُؤْمَرُ الْإِنْسَانُ بِدَفْعِ عَدُوِّهُ عَنْهُ، وَبِإِزَالَةِ النَّجَاسَةِ وَنَحْوِ ذَلِكَ مِمَّا يُؤْذِيهِ وَإِنْ لَمْ يَكُنْ حَصَلَ بِذَنْبٍ مِنْهُ. وَالْحُزْنُ يُؤْذِي الْقَلْبَ، فَأُمِرَ بِمَا يُزِيلُهُ كَمَا يُؤْمَرُ بِمَا يُزِيلُ النَّجَاسَةَ، وَالْحُزْنُ (٣) إِنَّمَا حَصَلَ بِطَاعَةٍ، وَهُوَ مَحَبَّةُ الرَّسُولِ وَنُصْحُهُ، وَلَيْسَ هُوَ بِمَعْصِيَةٍ (٤) يُذَمُّ عَلَيْهِ وَإِنَّمَا حَصَلَ بِسَبَبِ الطَّاعَةِ لِضَعْفِ الْقَلْبِ الَّذِي لَا يُذَمُّ (٥) الْمَرْءُ عَلَيْهِ وَأُمِرَ بِاكْتِسَابِ قُوَّةٍ تَدْفَعُهُ عَنْهُ لِيُثَابَ عَلَى ذَلِكَ. وَيُقَالُ: رَابِعًا لَوْ قُدِّرَ أَنَّ الْحُزْنَ كَانَ مَعْصِيَةً فَهُوَ فَعَلَهُ قَبْلَ أَنْ يُنْهَى عَنْهُ فَلَمَّا نُهِيَ عَنْهُ لَمْ يَفْعَلْهُ، وَمَا فُعِلَ قَبْلَ التَّحْرِيمِ فَلَا إِثْمَ فِيهِ كَمَا كَانُوا قَبْلَ تَحْرِيمِ الْخَمْرِ يَشْرَبُونَهَا وَيُقَامِرُونَ فَلَمَّا نُهُوا عَنْهَا انْتَهَوْا، ثُمَّ تَابُوا كَمَا تَقَدَّمَ. قَالَ أَبُو مُحَمَّدِ بْنُ حَزْمٍ (٦) : " وَأَمَّا حُزْنُ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ فَإِنَّهُ قَبْلَ أَنْ يَنْهَاهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْهُ (٧) كَانَ غَايَةَ الرِّضَا لِلَّهِ فَإِنَّهُ (٨) كَانَ إِشْفَاقًا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلِذَلِكَ (٩) كَانَ اللَّهُ مَعَهُ وَاللَّهُ لَا يَكُونُ قَطُّ مَعَ الْعُصَاةِ (١٠) بَلْ عَلَيْهِمْ، وَمَا حَزِنَ أَبُو بَكْرٍ قَطُّ بَعْدَ أَنْ

(١) ن، م: الْمَنْهِيُّ (٢) أَمْرًا: سَاقِطَةٌ مِنْ (م) (٣) (٣ - ٣) سَاقِطَةٌ مِنْ (س) ، (ب) (٤) م: مَعْصِيَةً (٥) م: لَا يَلُومُ (٦) فِي كِتَابِهِ " الْفِصَلِ. . . " ٤/٢٢١ (٧) عَنْهُ: سَاقِطَةٌ مِنْ (م) ، (س) ، (ب) . وَفِي " الْفِصَلِ ": عَنْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. (٨) الْفِصَلُ: لِأَنَّهُ (٩) ن، م، س وَكَذَلِكَ (١٠)) الْفِصَلُ: وَهُوَ تَعَالِي لَا يَكُونُ مَعَ الْعُصَاةِ.