Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

two reported positions in many matters of fiqh, as becomes evident, for example, upon consulting al-Muqniʿ.

In the second case—when he explicitly states that he has retracted—then the matter is clear. We previously gave the example of Imam Ahmad regarding the divorce pronounced by an intoxicated person: at first, he held that the intoxicated person’s divorce takes effect; then he said, “I examined it and found that, if I deem it effective, I have adopted two [objectionable] implications, whereas if I do not deem it effective, I have adopted only one.”

As for the third case, in which he confines his position to the latter view, an example may be drawn from the case of Abu al-Hasan al-Ashʿari. At the beginning of his life, he followed the Muʿtazilite school, supporting and defending it, and he remained upon this for nearly forty years. But whomever Allah wills to guide, He guides. He then associated with Abdullah ibn Saʿid ibn Kullab, who was far better than the Muʿtazilites. He learned from him and was influenced by him, abandoning the Muʿtazilite school. Finally, in his book al-Ibanah—which was the last book he authored—he stated that his position was confined to the school of Imam Ahmad ibn Hanbal. For he said: “If someone were to ask, ‘What do you hold?’ we would say: ‘We hold to the position of Imam Ahmad ibn Hanbal.’” This means that he retracted what had preceded, although he did not expressly say, “And I retract.” Yet when he abandoned the Muʿtazilite school, he explicitly declared his retraction from it, and began censuring them and exposing their defects. May Allah have mercy on him.

We have discussed this issue because it is truly beneficial for the student of knowledge. A student of knowledge must return to the truth once it becomes clear to him. At times, the Prophet, peace and blessings be upon him, would issue a legal verdict, then revelation would come to him and he would retract what he had ruled—and he was the Prophet, peace and blessings be upon him. When a man came to him and asked what martyrdom expiates, he replied, “It expiates everything.” Then the man left, and then

في كثير من مسائل الفقه روايتان كما يتبين من مراجعة «المقنع» مثلاً. وفي الحال الثانية: إذا صرح بالرجوع فالأمر واضح، ومثلنا من قبل بمثال للإمام أحمد في مسألة طلاق السكران، أنه كان يقول في الأول بطلاق السكران، ثم قال: تبينته فوجدت أني إذا أوقعته أتيت خصلتين، وإذا لم أوقعه أتيت خصلة واحدة. أما الحال الثالثة: التي يحصر قوله فيه، فيمكن أن نضرب بذلك مثلاً بحال أبي الحسن الأشعري، فإنه كان في أول أمره على مذهب المعتزلة، ينصره ويدافع عنه وبقي على هذا نحو أربعين سنة، لكن من شاء الله أن يهديه هداه، ثم اتصل بعبد الله بن سعيد بن كَلاَّب، وهو أحسن من المعتزلة بكثير، فأخذ منه وتأثر به، وترك مذهب المعتزلة، ثم إنه أخيراً ذكر في كتابه «الإبانة» وهو آخر ما صنف أن قوله ينحصر في مذهب الإمام أحمد بن حنبل؛ لأنه قال: فإن قال قائل: بماذا تقولون، قال: نقول بقول الإمام أحمد بن حنبل، وهذا معناه أنه رجع عما سبق، لكن ما قال: وأرجع، إلا أنه لما رجع عن مذهب المعتزلة، صرح بالرجوع عنهم، وصار يذمهم ويبين معايبهم ﵀. ونحن أتينا بهذه المسألة؛ لأنها في الحقيقة مفيدة لطالب العلم، وأنه يجب على طالب العلم إذا بان له الحق أن يرجع إليه، والنبي ﵊ أحياناً يفتي ثم يأتيه الوحي فيرجع عما أفتى به، وهو النبي ﷺ، ولما جاءه رجل وسأله عن الشهادة ماذا تكفّر؟ قال: تكفّر كل شيء، ثم انصرف الرجل، ثم

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