Minhaj as-Sunnah - Ibn Taimiya - (2/16)

Minhaj as-SunnahIbn Taimiya

concerning (1) the Ummah’s disagreement, what then of [all the rest of] (2) what he reports and adduces as evidence?

[The Refutation, from Several Angles, of the First Part of Ibn al-Mutahhar’s Discussion in the Introduction]

[The First Aspect of the Refutation of Ibn al-Mutahhar’s Statement: Their Opinions Varied with Their Varying Desires]

We shall demonstrate, in many ways, the falsity (3) of the lies contained in this account. We therefore say:

As for his statement (4):

“When calamity engulfed [all the Muslims] (5) upon the death of the Prophet—peace and blessings be upon him (6)—the people fell into disagreement after him (7), and their opinions varied according to their desires (8). One of them sought authority for himself [without right] (9), and most people pledged allegiance to him (10) out of desire for worldly gain. Likewise, Umar ibn Sa‘d (11) chose to rule al-Rayy for a few short days when he was given the choice between it and killing al-Husayn, even though he knew that killing him would result in the Fire and stated this (12) in his poetry.”

(1) N, M, and A read: *fī* (“in”); the reading adopted in the text is from B. (2) *Bi-sāiri* (“of all the rest”) is omitted in N. B reads: *sāiru* (“all the rest”). (3) “The falsity” is omitted in A and B. (4) A and B read: “what this fabricator mentioned when he said that...” (5) “All the Muslims” is omitted in N and M. (6) After the phrase “upon the death of the Prophet—peace and blessings be upon him,” N has: “What then of all the rest of what he reports or adduces as evidence?” This phrase belongs a few lines earlier; the copyist mistakenly repeated it here. (7) “After him” is omitted in M. (8) B alone reads: “according to the diversity of their desires.” (9) The phrase “without right” is omitted from all the manuscripts. It occurs in Ibn al-Mutahhar’s passage quoted a few pages earlier (p. [0–9]). (10) A, M, and B read: “and followed him.” (11) B reads: “Amr ibn Sad.” (12) B reads: “and his choosing that.”

مِنَ (١) اخْتِلَافِ الْأُمَّةِ، فَكَيْفَ [بِسَائِرِ] (٢) مَا يَنْقُلُهُ وَيَسْتَدِلُّ بِهِ؟ [الرد على القسم الأول من كلام ابن المطهر في المقدمة من وجوه] [الوجه الأول في الرد على قول ابن المطهر: تَعَدَّدَتْ آرَاؤُهُمْ بِحَسَبَ تَعَدُّدِ أَهْوَائِهِمْ] وَنَحْنُ نُبَيِّنُ فَسَادَ (٣) مَا فِي هَذِهِ الْحِكَايَةِ مِنَ الْأَكَاذِيبِ مِنْ وُجُوهٍ كَثِيرَةٍ فَنَقُولُ: أَمَّا قَوْلُهُ (٤) : " لَمَّا عَمَّتِ الْبَلِيَّةُ [عَلَى كَافَّةِ الْمُسْلِمِينَ] (٥) بِمَوْتِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (٦) - وَاخْتَلَفَ النَّاسُ بَعْدَهُ (٧) ، وَتَعَدَّدَتْ آرَاؤُهُمْ بِحَسَبِ أَهْوَائِهِمْ (٨) ، فَبَعْضُهُمْ طَلَبَ الْأَمْرَ لِنَفْسِهِ [بِغَيْرِ حَقٍّ] (٩) ، وَبَايَعَهُ (١٠) أَكْثَرُ النَّاسِ طَلَبًا لِلدُّنْيَا، كَمَا اخْتَارَ عُمَرُ بْنُ سَعْدٍ (١١) مُلْكَ الرَّيِّ أَيَّامًا يَسِيرَةً، لَمَّا خُيِّرَ بَيْنَهُ وَبَيْنَ قَتْلِ الْحُسَيْنِ، مَعَ عِلْمِهِ بِأَنَّ فِي قَتْلِهِ النَّارَ وَإِخْبَارِهِ بِذَلِكَ (١٢) فِي شِعْرِهِ "

(١) ن، م، أ: فِي. وَالْمُثْبَتُ مِنْ (ب) . (٢) بِسَائِرِ: سَاقِطَةٌ مِنْ (ن) . وَفِي (ب) : سَائِرُ. (٣) فَسَادَ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٤) أ، ب: مَا ذَكَرَهُ هَذَا الْمُفْتَرِي مِنْ قَوْلِهِ إِنَّهُ. (٥) عَلَى كَافَّةِ الْمُسْلِمِينَ: سَاقِطٌ مِنْ (ن) ، (م) . (٦) بَعْدَ عِبَارَةِ: بِمَوْتِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - تُوجَدُ فِي (ن) عِبَارَةُ: فَكَيْفَ بِسَائِرِ مَا يَنْقُلُهُ أَوْ يَسْتَدِلُّ بِهِ، وَهَذِهِ الْعِبَارَةُ مَكَانُهَا قَبْلَ هَذَا السَّطْرِ بِسُطُورٍ قَلِيلَةٍ وَأَخْطَأَ النَّاسِخُ بِتَكْرَارِهَا هُنَا. (٧) بَعْدَهُ: سَاقِطَةٌ مِنْ (م) . (٨) ب (فَقَطْ) : بِحَسَبِ تَعَدُّدِ أَهْوَائِهِمْ. (٩) عِبَارَةُ " بِغَيْرِ حَقٍّ " سَاقِطَةٌ مِنْ جَمِيعِ النُّسَخِ، وَهِيَ فِي كَلَامِ ابْنِ الْمُطَهَّرِ الَّذِي سَبَقَ وُرُودُهُ قَبْلَ صَفَحَاتٍ قَلِيلَةٍ (ص [٠ - ٩] ) . (١٠) أ، م، ب: وَتَابَعَهُ. (١١) ب: عَمْرُو بْنُ سَعْدٍ. (١٢) ب: وَاخْتِيَارِهِ ذَلِكَ.