Minhaj as-Sunnah - Ibn Taimiya - (2/97)

Minhaj as-SunnahIbn Taimiya

Allah, by any reproacher’s reproach, and by universal agreement he was the most ascetic of all people, as was said of him:

“May Allah have mercy on Umar! His commitment to the truth left him without [a single] (1) friend.”

[Section: Ibn al-Mutahhar’s Discourse Following the Introduction—The Obligation to Follow the Imāmī School for Several Reasons]

[The First Through Fourth Grounds for the Rāfidī’s Statement: “The Imāmī School Must Be Followed”]

(Section)

The Rāfidī (2) said:

“The Imāmī school must be followed for several reasons. The first is that, when we examined the various schools, we found the Imāmī school to be the most correct and truthful, the purest from every taint of falsehood, the one that most fully declares Allah Most High, His messengers (3), and His legatees free of all imperfection, and the one with the finest positions on foundational and subsidiary matters.

“This is because they believe that Allah alone is pre-eternal and beginningless, and that everything other than Him has been brought into existence; for He (4) is One, [and that He] (5) is not a body [or a substance, and that He is not composite; for every composite is in need (6) of its part, because its part—

(1) *Min* (“from”) is an addition in (A) and (B). (2) The following passage appears in *Minhāj al-Karāmah*, (K), pp. 81(m)–83(m) (in the introduction to the first volume of the first edition of this book). In (N) and (M): “Then the Rāfidī author said.” (3) (N), (M): “to Allah and His Messenger.” (4) “That he”: thus in all the manuscripts; in (K): “and that he.” (5) “And that he” is omitted from (N) and (M). (6) (K): “needs.”

اللَّهِ لَوْمَةُ لَائِمٍ، وَكَانَ أَزْهَدَ النَّاسِ بِاتِّفَاقِ الْخَلْقِ كَمَا قِيلَ فِيهِ: رَحِمَ اللَّهُ عُمَرَ لَقَدْ تَرَكَهُ الْحَقُّ مَا لَهُ [مِنْ] (١) صَدِيقٍ. [فصل كلام ابن المطهر بعد المقدمة وجوب اتباع مذهب الإمامية لوجوه] [الوجه الأول حتى الرابع من وجوه قول الرافضي وَإِنَّمَا كَانَ مَذْهَبُ الْإِمَامِيَّةِ وَاجِبَ الِاتِّبَاعِ] (فَصْلٌ) قَالَ الرَّافِضِيُّ (٢) : " وَإِنَّمَا كَانَ مَذْهَبُ الْإِمَامِيَّةِ وَاجِبَ الِاتِّبَاعِ لِوُجُوهٍ: الْأَوَّلُ: لَمَّا نَظَرْنَا فِي الْمَذَاهِبِ وَجَدْنَا أَحَقَّهَا وَأَصْدَقَهَا وَأَخْلَصَهَا عَنْ شَوَائِبِ الْبَاطِلِ، وَأَعْظَمَهَا تَنْزِيهًا لِلَّهِ تَعَالَى وَلِرُسُلِهِ (٣) وَلِأَوْصِيَائِهِ، وَأَحْسَنُ الْمَسَائِلِ الْأُصُولِيَّةِ وَالْفُرُوعِيَّةِ مَذْهَبُ الْإِمَامِيَّةِ. لِأَنَّهُمُ اعْتَقَدُوا أَنَّ اللَّهَ هُوَ الْمَخْصُوصُ بِالْأَزَلِيَّةِ وَالْقِدَمِ، وَأَنَّ كُلَّ مَا سِوَاهُ مُحْدَثٌ ; لِأَنَّهُ (٤) وَاحِدٌ، [وَأَنَّهُ] (٥) لَيْسَ بِجِسْمٍ [وَلَا جَوْهَرٍ، وَأَنَّهُ لَيْسَ بِمُرَكَّبٍ ; لِأَنَّ كُلَّ مُرَكَّبٍ مُحْتَاجٌ (٦) إِلَى جُزْئِهِ ; لِأَنَّ جُزْأَهُ

(١) مِنْ: زِيَادَةٌ فِي (أ) ، (ب) . (٢) الْكَلَامُ التَّالِي فِي مِنْهَاجِ الْكَرَامَةِ ك ص ٨١ (م) - ٨٣ (م) (فِي مُقَدِّمَةِ الْجُزْءِ الْأَوَّلِ مِنَ الطَّبْعَةِ الْأُولَى لِهَذَا الْكِتَابُ) . وَفِي (ن) ، (م) : ثُمَّ قَالَ الْمُصَنِّفُ الرَّافِضِيُّ. (٣) ن، م: لِلَّهِ وَلِرَسُولِهِ. (٤) أَنَّهُ: كَذَا فِي جَمِيعِ النُّسَخِ، وَفِي (ك) : وَأَنَّهُ. (٥) وَأَنَّهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٦) ك: يَحْتَاجُ.