Minhaj as-Sunnah - Ibn Taimiya - (8/534)

Minhaj as-SunnahIbn Taimiya

Muslims, and that he considered refraining from fighting in that civil strife better than taking part in it, and praised the one through whom the two groups were reconciled. Had either group been apostates from Islam, they would have been greater in disbelief than the Jews and Christians who remained upon their religions, and more deserving of being fought *) (1) than them—like the apostate followers of Musaylimah the Liar, whom al-Siddīq and the other Companions fought, unanimously agreeing to fight them. Indeed, (2) they even took their offspring captive, and ʿAlī took al-Hanafiyyah—the mother of Muhammad ibn al-Hanafiyyah—as a concubine from among those captives.

[Section: The Rāfidī’s remarks about Abū Bakr keeping the Prophet, may Allah bless him and grant him peace, company in the shelter on the day of Badr, and the response to them]

Section

The Rāfidī said (3):

“As for his keeping him company in the shelter on the day of Badr, there is no merit in that, for the Prophet’s closeness to Allah, may Allah bless him and grant him peace, made him independent of any companion. But when the Prophet, may Allah bless him and grant him peace, realized that ordering Abū Bakr (4) to fight would worsen the situation, since he had fled several times during his campaigns—and which is better: one who refrains from fighting, or one who strives in person (5) in the path of Allah?”

The response is to say to this lying fabricator: What you have stated is manifestly false in several respects (6):

(1) The text between the two asterisks is omitted from (م). (2) Bal (“indeed”) is an addition in (ن). (3) The following passage appears in (ك), p. 200 (م), and has already been quoted in this volume. (4) ك: amrahu Abā Bakr (“his ordering Abū Bakr”). (5) ك: bi-nafsihi wa-mālihi (“in person and with his wealth”). (6) ن، س، ب: bi-wujūh (“in several respects”).

مُسْلِمِينَ، وَأَنَّهُ جَعَلَ تَرْكَ الْقِتَالِ فِي تِلْكَ الْفِتْنَةِ خَيْرًا مِنَ الْقِتَالِ فِيهَا، وَأَنَّهُ أَثْنَى عَلَى مَنْ أَصْلَحَ بِهِ بَيْنَ الطَّائِفَتَيْنِ، فَلَوْ كَانَتْ إِحْدَى الطَّائِفَتَيْنِ مُرْتَدِّينَ عَنِ الْإِسْلَامِ لَكَانُوا أَكْفَرَ مِنَ الْيَهُودِ وَالنَّصَارَى الْبَاقِينَ عَلَى دِينِهِمْ وَأَحَقَّ بِالْقِتَالِ *) (١) مِنْهُمْ كَالْمُرْتَدِّينَ أَصْحَابِ مُسَيْلِمَةَ الْكَذَّابِ الَّذِينَ قَاتَلَهُمُ الصِّدِّيقُ وَسَائِرُ الصَّحَابَةِ، وَاتَّفَقُوا عَلَى قِتَالِهِمْ، بَلْ (٢) وَسَبَوْا ذَرَارِيَّهُمْ، وَتَسَرَّى عَلِيٌّ مِنْ ذَلِكَ السَّبْيِ بِالْحَنَفِيَّةِ: أَمِّ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ. [فصل كلام الرافضي على كون أبي بكر كان أنيس النبي صلى الله عليه وسلم في العريش يوم بدر والرد عليه] فَصْلٌ. قَالَ الرَّافِضِيُّ (٣) : " وَأَمَّا كَوْنُهُ أَنِيسَهُ فِي الْعَرِيشِ يَوْمَ بَدْرٍ فَلَا فَضْلَ فِيهِ، لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ أُنْسُهُ بِاللَّهِ مُغْنِيًا لَهُ عَنْ كُلِّ أَنِيسٍ، لَكِنْ لَمَّا عَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ أَمْرَهُ لِأَبِي بَكْرٍ (٤) بِالْقِتَالِ يُؤَدِّي إِلَى فَسَادِ الْحَالِ حَيْثُ هَرَبَ عِدَّةَ مِرَارٍ فِي غَزَوَاتِهِ، وَأَيُّمَا أَفْضَلُ: الْقَاعِدُ عَنِ الْقِتَالِ، أَوِ الْمُجَاهِدُ بِنَفْسِهِ (٥) فِي سَبِيلِ اللَّهِ؟ " . الْجَوَابُ: أَنْ يُقَالَ لِهَذَا الْمُفْتَرِي الْكَذَّابِ مَا ذَكَرْتَهُ مِنْ أَظْهَرِ الْبَاطِلِ مِنْ وُجُوهٍ (٦) :

(١) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٢) بَلْ: زِيَادَةٌ فِي (ن) (٣) الْكَلَامُ التَّالِي فِي (ك) ص ٢٠٠ (م) وَسَبَقَ إِيرَادُهُ فِي هَذَا الْجُزْءِ (٤) ك: أَمَرَهُ أَبَا بَكْرٍ. (٥) ك: بِنَفْسِهِ وَمَالِهِ. . (٦) ن، س، ب: بِوُجُوهٍ.