Minhaj as-SunnahIbn Taimiya

(1 These men, who were the most knowledgeable and devout of people, affirmed his superiority, to say nothing of his caliphate. 1) (1), so how can it be said [in view of this] (2) that those who pledged allegiance to him were seekers of worldly gain or ignorant? Rather, this description applies to [the one who impugns] (3) them. Among the various groups of the people (4) of the qiblah, you will find none more ignorant than the Rāfidah or more eager for worldly gain.

I have examined them and found that they attribute no (5 fault to the Companions without being more characterized by it than anyone else, while the Companions 5) (5) are the people furthest (6) removed from it. They are therefore, without doubt, (7) the most mendacious of people—like Musaylima the Liar when he said, “I am a truthful prophet, while Muhammad is a liar” \ 8 29) (8). This is why they describe themselves as believers and the Companions as hypocrites, though they are the most hypocritical of all sects, while the Companions are the strongest in faith among all people.

[Response to the Last Section of the Introduction]

As for his statement (9): “Some of them sought leadership for himself by a right [that he possessed] (10), and the few who had renounced this world and its adornments pledged allegiance to him. In the cause of Allah, they feared no reproach from any critic (11). Rather,”

(1) The passage marked (1–1) is omitted from A and B. (2) “In view of this” is omitted from N and M. (3) “The one who impugns” is omitted from N alone. (4) “People” is omitted from A and B. (5) The passage marked (5–5) is omitted from M. (6) “People” is omitted from A and B. (7) “Without doubt” is omitted from A and B. (8) The phrase “while Muhammad is a liar” is omitted from A and B. (9) The following passage is the final section of Ibn al-Mutahhar’s introduction to the second chapter of his book. It appeared previously at the beginning of this volume, p. [0–9]0, and in *Minhāj al-Karāma*, p. [0–9]1 (M). (10) “That he possessed” is omitted from all the manuscripts; it appeared previously at 2:10. (11) A, B, and M read *ta’khudhhum*; in N, the dots of the letter *tā’* are omitted. It appeared previously as *ya’khudhhum*.
(١ فَهَؤُلَاءِ الَّذِينَ هُمْ أَعْلَمُ النَّاسِ وَأَدْيَنُ النَّاسِ يَرَوْنَ تَفْضِيلَهُ فَضْلًا عَنْ خِلَافَتِهِ ١) (١) ، فَكَيْفَ يُقَالُ [مَعَ هَذَا] (٢) : إِنَّ الَّذِينَ بَايَعُوهُ كَانُوا طُلَّابَ الدُّنْيَا أَوْ جُهَّالًا؟ وَلَكِنَّ هَذَا وَصْفُ [الطَّاعِنِ] (٣) فِيهِمْ، فَإِنَّكَ لَا تَجِدُ فِي طَوَائِفِ أَهْلِ (٤) الْقِبْلَةِ أَعْظَمَ جَهْلًا مِنَ الرَّافِضَةِ، وَلَا أَكْثَرَ حِرْصًا عَلَى الدُّنْيَا. وَقَدْ تَدَبَّرْتُهُمْ فَوَجَدَتْهُمْ لَا يُضِيفُونَ إِلَى الصَّحَابَةِ (٥ عَيْبًا إِلَّا وَهُمْ أَعْظَمُ النَّاسِ اتِّصَافًا بِهِ وَالصَّحَابَةُ ٥) (٥) أَبْعَدُ النَّاسِ (٦) عَنْهُ، فَهُمْ أَكْذَبُ النَّاسِ بِلَا رَيْبٍ (٧) كَمُسَيْلِمَةَ الْكَذَّابِ إِذْ قَالَ: أَنَا نَبِيٌّ صَادِقٌ وَمُحَمَّدٌ كَذَّابٌ \ ٨ ٢٩) (٨) ، وَلِهَذَا يَصِفُونَ أَنْفُسَهُمْ بِالْإِيمَانِ وَيَصِفُونَ الصَّحَابَةَ بِالنِّفَاقِ، وَهُمْ أَعْظَمُ الطَّوَائِفِ نِفَاقًا، وَالصَّحَابَةُ أَعْظَمُ الْخَلْقِ إِيمَانًا. [الرد على القسم الأخير من المقدمة] وَأَمَّا قَوْلُهُ (٩) : " وَبَعْضُهُمْ طَلَبَ الْأَمْرَ لِنَفْسِهِ بِحَقٍّ [لَهُ] (١٠) وَبَايَعَهُ الْأَقَلُّونَ الَّذِينَ أَعْرَضُوا عَنِ الدُّنْيَا وَزِينَتِهَا، وَلَمْ تَأْخُذْهُمْ (١١) فِي اللَّهِ لَوْمَةُ لَائِمٍ، بَلْ
(١) (١ - ١) : سَاقِطٌ مِنْ (أ) ، (ب) . (٢) مَعَ هَذَا: سَاقِطٌ مِنْ (ن) ، (م) . (٣) الطَّاعِنِ: سَاقِطَةٌ مِنْ (ن) فَقَطْ. (٤) أَهْلِ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٥) (٥ - ٥) سَاقِطٌ مِنْ (م) . (٦) النَّاسِ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٧)) بِلَا رَيْبٍ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٨) عِبَارَةُ " وَمُحَمَّدٌ كَذَّابٌ ": سَاقِطَةٌ مِنْ (أ) ، (ب) . (٩) الْقَوْلُ التَّالِي هُوَ الْقِسْمُ الْأَخِيرُ مِنْ مُقَدِّمَةِ ابْنِ الْمُطَهَّرِ لِلْفَصْلِ الثَّانِي مِنْ كِتَابِهِ، وَسَبَقَ أَنْ وَرَدَتْ فِي أَوَّلِ هَذَا الْجُزْءِ، ص [٠ - ٩] ٠، وَفِي " مِنْهَاجِ الْكَرَامَةِ "، ص [٠ - ٩] ١ (م) . (١٠) لَهُ: سَاقِطَةٌ مِنْ جَمِيعِ النُّسَخِ وَوَرَدَتْ مِنْ قَبْلُ ٢/١٠. (١١) تَأْخُذْهُمْ: كَذَا فِي (أ) ، (ب) ، (م) : وَفِي (ن) نُقَطُ التَّاءِ مُهْمَلَةٌ وَسَبَقَ وُرُودُهَا: يَأْخُذْهُمْ.

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