Minhaj as-SunnahIbn Taimiya

[The fourth point is that it may be said: Ahl al-Sunnah stand in relation to the Rāfidis as Muslims do to Christians]

Muslims believe that Christ is the servant and messenger of Allah. They neither go to excess concerning him as the Christians do nor reject him as the Jews do. The Christians ascribe divinity to him and seek to rank him above Muhammad, Abraham, and Moses. Indeed, they seek to rank the disciples above these messengers, just as the Rāfidis seek to rank those who fought alongside Ali—such as Muhammad ibn Abī Bakr and al-Ashtar al-Nakhaī—above Abū Bakr, Umar, Uthmān, and the great majority of the Companions drawn from (1) the Emigrants and the Ansar.

When a Muslim debates a Christian, he can say nothing about Jesus except the truth. But if you wish to recognize the Christian’s ignorance (2) and his lack of any proof, imagine a debate between him and a Jew (3). The Christian can answer the Jew’s specious objection only with the same answer a Muslim gives; unless he embraces Islam, he will be left unable to answer the Jew. For when he is called upon (4) to believe in Muhammad—peace and blessings be upon him—if he impugns his prophethood on any ground whatsoever, he can say nothing without the Jew (5) saying something about Christ that is even more damaging. The clear proofs supporting Muhammad are greater than those supporting Christ, and the case of Muhammad (6) is further removed from doubt than Christ is from

(1) The phrase “the Companions drawn from” is omitted in A and B. (2) N and M read: “the Christians.” (3) A and B read: “the Jews.” (4) N reads: “was safe,” which is a textual corruption. (5) A reads: “without the Jew saying it”; B reads: “without the Jew saying.” (6) AB reads: “and the extent to which his case is removed [from doubt].”
[الْوَجْهُ الرَّابِعُ أَنْ يُقَالَ أَهْلُ السُّنَّةِ مَعَ الرَّافِضَةِ كَالْمُسْلِمِينَ مَعَ النَّصَارَى] ، فَإِنَّ الْمُسْلِمِينَ يُؤْمِنُونَ بِأَنَّ الْمَسِيحَ عَبْدُ اللَّهِ وَرَسُولُهُ، وَلَا يَغْلُونَ فِيهِ غُلُوَّ النَّصَارَى، وَلَا يَجْفُونَ جَفَاءَ الْيَهُودِ. وَالنَّصَارَى تَدَّعِي فِيهِ الْإِلَهِيَّةَ، وَتُرِيدُ أَنْ تُفَضِّلَهُ عَلَى مُحَمَّدٍ وَإِبْرَاهِيمَ وَمُوسَى، بَلْ تُفَضِّلَ الْحَوَارِيِّينَ عَلَى هَؤُلَاءِ الرُّسُلِ، كَمَا تُرِيدُ الرَّوَافِضُ أَنْ تُفَضِّلَ مَنْ قَاتَلَ مَعَ عَلِيٍّ كَمُحَمَّدِ بْنِ أَبِي بَكْرٍ وَالْأَشْتَرِ النَّخَعِيِّ، عَلَى أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَجُمْهُورِ الصَّحَابَةِ مِنْ (١) الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَالْمُسْلِمُ إِذَا نَاظَرَ النَّصْرَانِيَّ لَا يُمْكِنُهُ أَنْ يَقُولَ فِي عِيسَى إِلَّا الْحَقَّ، لَكِنْ إِذَا أَرَدْتَ أَنْ تَعْرِفَ جَهْلَ النَّصْرَانِيِّ (٢) وَأَنَّهُ لَا حُجَّةَ لَهُ، فَقَدِّرِ الْمُنَاظَرَةَ بَيْنَهُ وَبَيْنَ الْيَهُودِيِّ (٣) ; فَإِنَّ النَّصْرَانِيَّ لَا يُمْكِنُهُ أَنْ يُجِيبَ عَنْ شُبْهَةِ الْيَهُودِيِّ إِلَّا بِمَا يُجِيبُ بِهِ الْمُسْلِمُ ; فَإِنْ لَمْ يَدْخُلْ فِي دِينِ الْإِسْلَامِ وَإِلَّا كَانَ مُنْقَطِعًا مَعَ الْيَهُودِيِّ، فَإِنَّهُ إِذَا أُمِرَ (٤) بِالْإِيمَانِ بِمُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَإِنْ قَدَحَ فِي نُبُوَّتِهِ بِشَيْءٍ مِنَ الْأَشْيَاءِ، لَمْ يُمْكِنْهُ أَنْ يَقُولَ شَيْئًا إِلَّا قَالَ لَهُ الْيَهُودِيُّ (٥) فِي الْمَسِيحِ مَا هُوَ أَعْظَمُ مِنْ ذَلِكَ، فَإِنَّ الْبَيِّنَاتِ لِمُحَمَّدٍ أَعْظَمُ مِنَ الْبَيِّنَاتِ لِلْمَسِيحِ، وَبُعْدَ أَمْرِ مُحَمَّدٍ (٦) عَنِ الشُّبْهَةِ أَعْظَمُ مِنْ بُعْدِ الْمَسِيحِ عَنْ
(١) عِبَارَةُ " الصَّحَابَةِ مِنْ ": سَاقِطَةٌ مِنْ (أ) ، (ب) . (٢) ن، م: النَّصَارَى. (٣) أ، ب: الْيَهُودُ. (٤) ن: أَمِنَ، وَهُوَ تَحْرِيفٌ. (٥) أ: إِلَّا قَالَهُ الْيَهُودِيُّ ; ب: إِلَّا قَالَ الْيَهُودِيُّ. (٦) أب: وَبُعْدَ أَمْرِهِ.

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