Minhaj as-Sunnah - Ibn Taimiya - (2/66)

He did this even though none (1) of the members of the consultative council remained besides him and Ali—may Allah be pleased with them both (2). It was he who conquered Iraq and humbled the armies (3) of Khosrow, and he was the last of the Ten to die. If it is not fitting to liken him to his son Umar, are Abū Bakr, Umar, and Uthmān to be likened (4) to him?

Moreover, they do not accord Muhammad ibn Abī Bakr the same standing as his father. Instead, they give preference to Muhammad, venerate him, and embrace him as an ally because he harmed Uthmān and was among Ali’s closest companions, having been raised in his household. Yet they revile and curse his father, Abū Bakr.

Suppose the Nawāsib treated Umar ibn Saʿd in the same way: praising him for killing al-Husayn because he was one of Uthmān’s supporters and among those who championed his cause (5), while reviling his father, Saʿd, because he refrained from fighting alongside Muʿāwiyah and championing Uthmān’s cause. If the Nawāsib did that, would they be anything but of the same ilk as the Rāfidah? Indeed, the Rāfidah are worse than they are, for Abū Bakr was greater in merit than Saʿd, and Uthmān was even further from deserving to be killed than al-Husayn. Both were wrongfully slain martyrs—may Allah be pleased with them both.

(1) N alone reads: “anyone had remained.” (2) N reads: “peace be upon them both”; M reads: “peace be upon him.” (3) N reads: “armies.” (4) N reads: “that he should be likened—by Allah, Umar is more similar”; M reads: “that Umar, who resembles him, should be likened to his father.” (5) N alone reads: “one of Uthmān’s supporters; he was also one of Ali’s closest companions and among those who championed him.” This is an error.

وَهَذَا وَلَمْ يَكُنْ قَدْ بَقِيَ أَحَدٌ (١) مِنْ أَهْلِ الشُّورَى غَيْرُهُ وَغَيْرُ عَلِيٍّ - رَضِيَ اللَّهُ عَنْهُمَا (٢) ، وَهُوَ الَّذِي فَتَحَ الْعِرَاقَ وَأَذَلَّ جُنُودَ (٣) كِسْرَى، وَهُوَ آخِرُ الْعَشْرَةِ مَوْتًا، فَإِذَا لَمْ يَحْسُنْ أَنْ يُشَبَّهَ بِابْنِهِ عُمَرَ أَيُشَبَّهُ (٤) بِهِ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ؟ . هَذَا وَهُمْ لَا يَجْعَلُونَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ بِمَنْزِلَةِ أَبِيهِ، بَلْ يُفَضِّلُونَ مُحَمَّدًا وَيُعَظِّمُونَهُ وَيَتَوَلَّوْنَهُ لِكَوْنِهِ آذَى عُثْمَانَ، وَكَانَ مِنْ خَوَاصِّ أَصْحَابِ عَلِيٍّ ; لِأَنَّهُ كَانَ رَبِيبَهُ، وَيَسُبُّونَ أَبَاهُ أَبَا بَكْرٍ وَيَلْعَنُونَهُ. فَلَوْ أَنَّ النَّوَاصِبَ فَعَلُوا بِعُمَرَ بْنِ سَعْدٍ مِثْلَ ذَلِكَ: فَمَدَحُوهُ عَلَى قَتْلِ الْحُسَيْنِ لِكَوْنِهِ كَانَ مِنْ شِيعَةِ عُثْمَانَ، وَمِنَ الْمُنْتَصِرِينَ لَهُ (٥) ، وَسَبُّوا أَبَاهُ سَعْدًا لِكَوْنِهِ تَخَلَّفَ عَنِ الْقِتَالِ مَعَ مُعَاوِيَةَ وَالِانْتِصَارِ لِعُثْمَانَ ; هَلْ كَانَتِ النَّوَاصِبُ لَوْ فَعَلَتْ ذَلِكَ إِلَّا مِنْ جِنْسِ الرَّافِضَةِ؟ بَلِ الرَّافِضَةُ شَرٌّ مِنْهُمْ، فَإِنَّ أَبَا بَكْرٍ أَفْضَلُ مِنْ سَعْدٍ، وَعُثْمَانُ كَانَ أَبْعَدَ عَنِ اسْتِحْقَاقِ الْقَتْلِ مِنَ الْحُسَيْنِ، وَكِلَاهُمَا مَظْلُومٌ شَهِيدٌ، رَضِيَ اللَّهُ عَنْهُمَا.

(١) ن (فَقَطْ) : أَحَدٌ قَدْ بَقِيَ. (٢) ن: عَلَيْهِمَا السَّلَامُ ; م: عَلَيْهِ السَّلَامُ. (٣) ن: جُيُوشَ. (٤) ن: أَنْ يُشَبَّهَ بِاللَّهِ عُمَرَ أَشْبَهَ ; م: أَنْ يُشَبَّهَ بِأَبِيهِ عُمَرَ الشَّبِيهِ. (٥) ن (فَقَطْ) : مِنْ شِيعَةِ عُثْمَانَ وَكَانَ مِنْ خَوَاصِّ أَصْحَابِ عَلِيٍّ وَمِنَ الْمُنْتَصِرِينَ لَهُ، وَهُوَ خَطَأٌ.