Minhaj as-Sunnah - Ibn Taimiya - (2/420)

Minhaj as-SunnahIbn Taimiya

the burdens of the helpless, honor guests, provide people with what they lack, and assist those afflicted by calamity in worthy causes.” (1)

Through her sound judgment, may Allah be pleased with her, she inferred that Allah would not recompense someone whom He had endowed with these noble qualities—which are among the finest traits of the righteous who are worthy of praise—by allowing Satan to corrupt his mind and religion. Before then, she possessed no revelation by which she could know that this would not happen; rather, she knew it solely through her sound judgment.

Likewise, when liars such as Musaylima the Liar, al-Ansī, and others claimed prophethood, their case might appear ambiguous because devils descended upon them and conveyed messages to them. An ignorant person might therefore suppose this to be of the same kind as what descends upon the prophets and is revealed to them. Yet the reports that reached discerning people, together with what they witnessed (2) of their conduct—their flagrant lying, wrongdoing, and the like—made it clear to them that such a person was no prophet, for they knew that a prophet could be neither a liar nor wicked.

It is reported in the two Sahīh collections that when Dhū al-Khuwaysira said to the Prophet—may Allah bless him and grant him peace:

“Be just, Muhammad, for you have not acted justly,”

the Prophet—may Allah bless him and grant him peace—replied:

“You have indeed failed and lost if I am not just. Will you not trust me, though I am trusted by the One above the heavens?” (3)

In the sound narration, the ending bears an a-vowel, indicating the second person; that is: “You are a loser and a failure if I do not—”

(1) This is part of the hadith concerning the beginning of revelation, narrated on the authority of Aisha—may Allah be pleased with her—in: al-Bukhārī, 1/3–4 (Book of the Beginning of Revelation, chapter “How Revelation Began”), 6/173–174 (Book of Tafsīr, Sūrat Iqraʾ); Muslim, 1/139–143 (Book of Faith, chapter “The Beginning of Revelation”). (2) The original manuscript reads: wa-mā yarawhu (“and what they see”). (3) This is part of a lengthy hadith concerning the Khawārij, narrated on the authority of Abū Saʿīd al-Khudrī, in: al-Bukhārī, 4/200 (Book of Virtues, chapter “Signs of Prophethood”); Muslim, 2/743–744 (Book of Zakat, chapter “The Khawārij and Their Characteristics”); Sunan Abī Dāwūd, 4/335–337 (Book of the Sunnah, chapter “Fighting the Khawārij”). The beginning of the hadith in al-Bukhārī reads: “Woe to you! Who would be just if I were not? You would indeed have failed and lost if I were not just.” See also: Darʾ Taʿārud al-ʿAql wa-l-Naql, 7/180–181.

الْكَلَّ، وَتُقْرِي الضَّيْفَ، وَتُكْسِبُ الْمَعْدُومَ، وَتُعِينَ عَلَى نَوَائِبِ الْحَقِّ» (١) ) . . فَاسْتَدَلَّتْ رَضِيَ اللَّهُ عَنْهَا بِحُسْنِ عَقْلِهَا عَلَى أَنَّ مَنْ يَكُونُ اللَّهُ قَدْ خَلَقَهُ بِهَذِهِ الْأَخْلَاقِ الْكَرِيمَةِ، الَّتِي هِيَ مِنْ أَعْظَمِ صِفَاتِ الْأَبْرَارِ الْمَمْدُوحِينَ، أَنَّهُ لَا يَجْزِيهِ فَيُفْسِدُ الشَّيْطَانُ عَقْلَهُ وَدِينَهُ، وَلَمْ يَكُنْ مَعَهَا قَبْلَ ذَلِكَ وَحَيٌّ تَعْلَمُ بِهِ انْتِفَاءَ ذَلِكَ، بَلْ عَلِمَتْهُ بِمُجَرَّدِ عَقْلِهَا الرَّاجِحِ. وَكَذَلِكَ لَمَّا ادَّعَى النُّبُوَّةَ مَنِ ادَّعَاهَا مِنَ الْكَذَّابِينَ، مِثْلُ مُسَيْلِمَةَ الْكَذَّابِ وَالْعَنْسِيِّ وَغَيْرِهِمَا، مَعَ مَا كَانَ يُشْتَبَهُ مِنْ أَمْرِهِمْ، لِمَا كَانَ يَنْزِلُ عَلَيْهِمْ مِنَ الشَّيَاطِينِ وَيُوحُونَ إِلَيْهِمْ، حَتَّى يَظُنَّ الْجَاهِلُ أَنَّ هَذَا مِنْ جِنْسِ مَا يَنْزِلُ عَلَى الْأَنْبِيَاءِ وَيُوحَى إِلَيْهِمْ، فَكَانَ مَا يَبْلُغُ الْعُقَلَاءَ وَمَا يَرَوْنَهُ (٢) . مِنْ سِيرَتِهِمْ وَالْكَذِبِ الْفَاحِشِ وَالظُّلْمِ وَنَحْوِ ذَلِكَ يُبِينُ لَهُمْ أَنَّهُ لَيْسَ بِنَبِيٍّ، إِذْ قَدْ عَلِمُوا أَنَّ النَّبِيَّ لَا يَكُونُ كَاذِبًا وَلَا فَاجِرًا. وَفِي الصَّحِيحَيْنِ «عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمَّا قَالَ لَهُ ذُو الْخُوَيْصِرَةِ: اعْدِلْ يَا مُحَمَّدُ، فَإِنَّكَ لَمْ تَعْدِلْ، فَقَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " لَقَدْ خِبْتَ وَخَسِرْتَ إِنْ لَمْ أَعْدِلْ، أَلَا تَأْمَنُونِي وَأَنَا أَمِينُ مَنْ فِي السَّمَاءِ» " (٣) ، وَالرِّوَايَةُ الصَّحِيحَةُ بِالْفَتْحِ أَيْ أَنْتَ خَاسِرٌ خَائِبٌ إِنْ لَمْ

(١) هَذَا جُزْءٌ مِنْ حَدِيثِ بَدْءِ الْوَحْيِ وَهُوَ مَرْوِيٌّ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا فِي: الْبُخَارِيِّ ١/٣ - ٤ (كِتَابُ بَدْءِ الْوَحْيِ، بَابُ كَيْفَ كَانَ بَدْءُ الْوَحْيِ) ، ٦/١٧٣ - ١٧٤ (كِتَابُ التَّفْسِيرِ، سُورَةُ اقْرَأْ) ; مُسْلِمٍ ١/١٣٩ - ١٤٣ (كِتَابُ الْإِيمَانِ، بَابُ بَدْءِ الْوَحْيِ (٢) فِي الْأَصْلِ: وَمَا يَرَوْهُ (٣) هَذَا جُزْءٌ مِنْ حَدِيثٍ طَوِيلٍ عَنِ الْخَوَارِجِ مِنْ رِوَايَةِ أَبِي سَعِيدٍ الْخُدْرِيِّ فِي: الْبُخَارِيِّ ٤/٢٠٠ (كِتَابُ الْمَنَاقِبِ، بَابُ عَلَامَاتِ النُّبُوَّةِ) ; مُسْلِمٍ ٢/٧٤٣ - ٧٤٤ (كِتَابُ الزَّكَاةِ، بَابُ ذِكْرِ الْخَوَارِجِ وَصِفَاتِهِمْ) ; سُنَنِ أَبِي دَاوُدَ ٤/٣٣٥ - ٣٣٧ (كِتَابُ السُّنَّةِ، بَابٌ فِي قِتَالِ الْخَوَارِجِ) . وَأَوَّلُ الْحَدِيثِ فِي الْبُخَارِيِّ: وَيْلَكَ وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ قَدْ خِبْتَ وَخَسِرْتَ إِنْ لَمْ أَكُنْ أَعْدِلُ ". وَانْظُرْ: دَرْءَ تَعَارُضِ الْعَقْلِ وَالنَّقْلِ ٧/١٨٠ - ١٨١.