Minhaj as-Sunnah - Ibn Taimiya - (1/64)

Minhaj as-SunnahIbn Taimiya

—with changing circumstances, such as whether religious innovation is rare or widespread and whether the Sunnah is manifest or obscure. Thus, the prescribed course (1) may (2) at times be to win people over and at others to shun them. The Prophet—may Allah bless him and grant him peace—would seek to win over certain people who came from among the polytheists and had (3) only recently embraced Islam (4), [as well as those he feared might be put to trial] (5). He would therefore give those whose hearts were to be reconciled what he did not give others.

He said in an authentic hadith:

“I give to some men and leave others without giving (6), although those whom I leave are dearer to me than those (7) to whom I give. I give some men because of the anxious greed and impatience Allah has placed (8) in their hearts, while I leave others because of the contentment and goodness [Allah has placed] (9) in their hearts. Amr ibn Taghlib is among them.” (10)

He also said:

“I may indeed give to a man even though another is dearer to me than he is, for fear that Allah might cast him down upon

(1) A reads: “commencement,” which is a textual corruption. (2) “May be” is omitted from B alone. (3) B alone reads: “and whoever is.” (4) N and M read: *bi-islām* (“to Islam,” without the definite article). (5) The text between square brackets is omitted from N and M. (6) “And leave others without giving” is omitted from A and B. (7) N and M read: “than those whom.” (8) “Allah has placed” is omitted from A and B. (9) “Allah has placed” is omitted from N and M. (10) N and M read: “Amr ibn Ta‘lab”; A and B read: “Amr ibn Tha‘laba.” The correct form is the one adopted in the text: Amr ibn Taghlib. See *al-Isāba*, 2/519. The hadith—with slight differences in wording—is narrated from Amr ibn Taghlib—may Allah be pleased with him—in *al-Bukhārī*, 2/10–11 (*Book of Friday Prayer*, chapter “One Who Says ‘To Proceed’ in the Sermon after Praising Allah”) and 9/156 (*Book of Tawhīd* [Divine Oneness], chapter on Allah’s statement, “Indeed, man was created anxious”); and *al-Musnad* (al-Halabī ed.), 5/69.

بِاخْتِلَافِ الْأَحْوَالِ مِنْ قِلَّةِ الْبِدْعَةِ، وَكَثْرَتِهَا، وَظُهُورِ السُّنَّةِ، وَخَفَائِهَا، وَأَنَّ الْمَشْرُوعَ (١) قَدْ يَكُونُ (٢) هُوَ التَّأْلِيفُ تَارَةً، وَالْهِجْرَانُ أُخْرَى، كَمَا كَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَتَأَلَّفُ أَقْوَامًا مِنَ الْمُشْرِكِينَ مِمَّنْ هُوَ (٣) حَدِيثُ عَهْدٍ بِالْإِسْلَامِ (٤) ، [وَمَنْ يَخَافُ عَلَيْهِ الْفِتْنَةَ] (٥) ، فَيُعْطِي الْمُؤَلَّفَةَ قُلُوبُهُمْ مَا لَا يُعْطِي غَيْرَهُمْ. قَالَ فِي الْحَدِيثِ الصَّحِيحِ: ( «إِنِّي أُعْطِي رِجَالًا، وَأَدَعُ رِجَالًا (٦) ، وَالَّذِي أَدَعُ أَحَبُّ إِلَيَّ مِنَ الَّذِي (٧) أُعْطِي. أُعْطِي رِجَالًا لِمَا جَعَلَ اللَّهُ. (٨) فِي قُلُوبِهِمْ مِنَ الْهَلَعِ، وَالْجَزَعِ، وَأَدَعُ رِجَالًا لِمَا [جَعَلَ اللَّهُ.] (٩) فِي قُلُوبِهِمْ مِنَ الْغِنَى، وَالْخَيْرِ، مِنْهُمْ عَمْرُو بْنُ تَغْلِبَ.» ) (١٠) وَقَالَ: ( «إِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يَكُبَّهُ اللَّهُ عَلَى

(١) أ: الشُّرُوعُ، وَهُوَ تَحْرِيفٌ. (٢) قَدْ يَكُونُ: سَاقِطَةٌ مِنْ (ب) فَقَطْ. (٣) ب (فَقَطْ) : وَمَنْ هُوَ. (٤) ن، م: بِإِسْلَامٍ. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٦) وَأَدَعُ رِجَالًا: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٧) ن، م: مِنَ الَّذِينَ. (٨) جَعَلَ اللَّهُ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٩) جَعَلَ اللَّهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (١٠) ن، م: عَمْرُو بْنُ تَعْلَبٍ؛ أ، ب: عَمْرُو بْنُ ثَعْلَبَةَ. وَالصَّوَابُ مَا أَثْبَتَهُ. انْظُرِ: الْإِصَابَةَ ٢/٥١٩. وَالْحَدِيثُ - مَعَ اخْتِلَافٍ يَسِيرٍ فِي الْأَلْفَاظِ - عَنْ عَمْرِو بْنِ تَغْلِبَ - رَضِيَ اللَّهُ عَنْهُ - فِي: الْبُخَارِيِّ ٢/١٠ - ١١ (كِتَابُ الْجُمُعَةِ، بَابُ مَنْ قَالَ فِي الْخُطْبَةِ بَعْدَ الثَّنَاءِ: أَمَّا بَعْدُ) ، ٩/١٥٦ (كِتَابُ التَّوْحِيدِ، بَابُ قَوْلِ اللَّهِ تَعَالَى: إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا.) ؛ الْمُسْنَدَ (ط. الْحَلَبِيِّ) ٥/٦٩.