Minhaj as-Sunnah - Ibn Taimiya - (2/65)

Minhaj as-SunnahIbn Taimiya

For this reason, the Rāfidah are among the most ignorant and misguided of people (1), just as the Christians are among the most ignorant of people. The Rāfidah are also among the most wicked of people, just as the Jews are among the most wicked of people. Thus, they possess a measure of Christian misguidance and a measure of Jewish wickedness.

[The Fifth Point: Ibn al-Mutahhar’s Comparison with the Story of Umar ibn Sa'd Is among the Most Egregious Analogies]

The fifth point is to say: Comparing this with the story of Umar ibn Sa'd (2 when Ubayd Allah ibn Ziyād gave him the choice between setting out with the detachment he had dispatched against al-Husayn and being removed from the governorship of al-Rayy is among the most egregious analogies. If Umar ibn Sa'd 2) (2) sought power and wealth and was willing to do what is forbidden for their sake, does it follow (3) that the first and foremost were in the same condition?

His own father, Sa'd ibn Abī Waqqās, was among those least desirous of command and authority. When the civil strife broke out, he withdrew from the people to his estate at al-Aqīq (4). This very son of his, [Umar] (5), came to him, reproached him for doing so, and said [to him] (6), “The people in Medina are contending for rule while you remain here (7)!”

He replied, “Go away! I heard the Messenger of Allah (8)—may Allah bless him and grant him peace—say:

‘Allah loves the servant who is God-fearing, self-sufficient, and inconspicuous.’” (9)

(1) N, M, and A read: “and the most unjust of them.” (2) The text enclosed by the two “2” markers is absent from A and B. (3) A and B read: “then it necessarily follows.” (4) [Unspecified manuscript] and M read: “at al-Aqīq, in his residence.” (5) N reads: “Then his son came”; M reads: “And his son came.” (6) “To him” is absent from N and M. (7) N and M read: “while you are here.” (8) A and B read: “the Prophet.” (9) In *al-Musnad* (al-Maārif ed.), 3/26 (no. 1441), Āmir ibn Sad relates that his brother Umar went to Sad, who was staying with some sheep of his outside Medina. When Sad saw him, he said, “I seek refuge in Allah from the evil of this rider.” When Umar reached him, he said, “Father, are you content to become a Bedouin among your sheep while the people in Medina contend for rule?” Sad struck Umar on the chest and said, “Be silent! I heard the Messenger of Allah—may Allah bless him and grant him peace—say: ‘Allah loves the servant who is God-fearing, self-sufficient, and inconspicuous.’” The hadith also appears, with variant wording, in *Sahīh Muslim*, 4/2277 (*Kitāb al-Zuhd wa al-Raqāiq*, chap. 1). Another variant narration appears in *al-Musnad* (al-Maārif ed.), 3/56–66 (no. 1529).

وَلِهَذَا كَانَتِ الرَّافِضَةُ مَنْ أَجْهَلِ النَّاسِ وَأَضَلِّهِمْ (١) ، كَمَا أَنَّ النَّصَارَى مِنْ أَجْهَلِ النَّاسِ، وَالرَّافِضَةَ مِنْ أَخْبَثِ النَّاسِ، كَمَا أَنَّ الْيَهُودَ مِنْ أَخْبَثِ النَّاسِ، فَفِيهِمْ نَوْعٌ مِنْ ضَلَالِ النَّصَارَى، وَنَوْعٌ مِنْ خُبْثِ الْيَهُودِ. [الْوَجْهُ الْخَامِسُ تَمْثِيلُ ابن المطهر بِقِصَّةِ عُمَرَ بْنِ سَعْدٍ من أقبح القياس] الْوَجْهُ الْخَامِسُ: أَنْ يُقَالَ: تَمْثِيلُ هَذَا بِقِصَّةِ عُمَرَ بْنِ سَعْدٍ (٢ لَمَّا خَيَّرَهُ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ بَيْنَ الْخُرُوجِ فِي السَّرِيَّةِ الَّتِي أَرْسَلَهَا إِلَى الْحُسَيْنِ، وَبَيْنَ عَزْلِهِ عَنِ الرَّيِّ مِنْ أَقْبَحِ الْقِيَاسِ، فَإِذَا كَانَ عُمَرُ بْنُ سَعْدٍ ٢) (٢) طَالِبًا لِلرِّيَاسَةِ وَالْمَالِ مُقْدِمًا عَلَى الْمُحَرَّمِ لِأَجْلِ ذَلِكَ، أَفَيَلْزَمُ (٣) أَنْ يَكُونَ السَّابِقُونَ الْأَوَّلُونَ بِهَذِهِ الْحَالِ؟ . وَهَذَا أَبُوهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ كَانَ مِنْ أَزْهَدِ النَّاسِ فِي الْإِمَارَةِ وَالْوِلَايَةِ، وَلَمَّا وَقَعَتِ الْفِتْنَةُ اعْتَزَلَ النَّاسَ فِي قَصْرِهِ بِالْعَقِيقِ (٤) ، وَجَاءَهُ [عُمَرُ] ابْنُهُ (٥) هَذَا فَلَامَهُ عَلَى ذَلِكَ، وَقَالَ [لَهُ] (٦) : النَّاسُ فِي الْمَدِينَةِ يَتَنَازَعُونَ الْمُلْكَ وَأَنْتَ هَاهُنَا (٧) ! فَقَالَ: اذْهَبْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ (٨) - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ: " «إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ» " (٩) .

(١) ن، م، أ: وَأَظْلَمِهِمْ. (٢) (٢ - ٢) : سَاقِطٌ مِنْ (أ) ، (ب) . (٣) أ، ب: فَيَلْزَمُ. (٤) ، م: بِالْعَقِيقِ فِي قَصْرِهِ. (٥) ن: فَجَاءَ ابْنُهُ ; م: وَجَاءَ ابْنُهُ. (٦) لَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) ن، م: وَأَنْتَ هُنَا. (٨) أ، ب: النَّبِيَّ. (٩) فِي الْمُسْنَدِ (ط. الْمَعَارِفِ) ٣/٢٦ (رَقْمُ ١٤٤١) عَنْ عَامِرِ بْنِ سَعْدٍ، أَنَّ أَخَاهُ عُمَرَ انْطَلَقَ إِلَى سَعْدٍ فِي غَنَمٍ لَهُ خَارِجًا مِنَ الْمَدِينَةِ، فَلَمَّا رَآهُ سَعْدُ قَالَ: أَعُوذُ بِاللَّهِ مِنْ شَرِّ هَذَا الرَّاكِبِ، فَلَمَّا أَتَاهُ قَالَ: يَا أَبَتِ، أَرَضِيتَ أَنْ تَكُونَ أَعْرَابِيًّا فِي غَنَمِكَ وَالنَّاسُ يَتَنَازَعُونَ فِي الْمُلْكِ بِالْمَدِينَةِ؟ فَضَرَبَ سَعْدٌ صَدْرَ عُمَرَ، وَقَالَ: اسْكُتْ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ: " إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ ". وَالْحَدِيثُ فِي مُسْلِمٍ مَعِ اخْتِلَافٍ فِي اللَّفْظِ ٤/٢٢٧٧ (كِتَابُ الزُّهْدِ وَالرِّقَاقِ، الْبَابُ الْأَوَّلِ) وَلِلْحَدِيثِ رِوَايَةٌ أُخْرَى مُخْتَلِفَةٌ فِي الْمُسْنَدِ (ط. الْمَعَارِفِ) ٣/٥٦ - ٦٦ (رَقْمُ ١٥٢٩) .