Taqrib al-Tadmuriyyah - Ibn al-'Uthaymin - (82)

Taqrib al-TadmuriyyahIbn al-'Uthaymin

—as He also says, “It is not befitting for the Most Compassionate to take a child” (19:91). In the very same way, it is absolutely inconceivable that the Messenger of Allah—may blessings and peace be upon him—could harbor the slightest doubt or misgiving about what was revealed to him. The verse was couched in conditional form only to underscore the utter impossibility of the Prophet’s ever doubting the revelation that came down to him from Allah.

If you were to ask, “What is the wisdom behind there being ambiguous passages in the Qur’an?” the answer is that this serves as a trial and examination for human beings, so that the one who is genuine in his faith may be distinguished from the wavering, ignorant deviant. The sincere believer, firm in his deeds, believes in Allah and His words and knows that the speech of Allah contains no contradiction or inconsistency. He therefore refers whatever appears ambiguous back to what is clear, so that the whole text becomes clear. By contrast, the doubting, ignorant deviant clings to the ambiguous verses in order to pit parts of Allah’s Book against one another. Thus he strays and leads others astray, becoming a leader in misguidance and misery: he unsettles people in their religion, casts them into doubt and perplexity, and sets some of them against others. Concerning such people Allah says:

“As for those whose hearts are deviant, they pursue what is allegorical in it, seeking discord and seeking its interpretation; yet none knows its interpretation except Allah. Whereas those firmly grounded in knowledge say, ‘We believe in it; all of it is from our Lord.’ And none take heed except people of insight. ‘Our Lord, do not let our hearts swerve after You have guided us; grant us mercy from Yourself. Truly, You are the Bestower.’” (3:7-8)

Continuation

The ambiguity found in the Qur’an is of two kinds: absolute and relative.

Absolute ambiguity is that whose reality is known only to Allah—such as the true nature of what He has reported about Himself and about the Last Day. Although we understand the meanings of those reports, we do not know

the son, because the one worshipped is not specified in the verse. Thus, the meaning is understood as referring to the only One who may rightly be worshipped: Allah, Most High.

الامتناع كما قال تعالى: ﴿وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَداً﴾ [مريم: ٩١] . فكذلك الشك والامتراء من رسول الله ﷺ فيما أنزل إليه ممتنع غاية الامتناع، ولكن جاءت العبارة بهذه الصيغة الشرطية لتأكيد امتناع الشك والامتراء من رسول الله ﷺ فيما أنزل إليه من الله ﷿. * فإن قلت: ما الحكمة من كون بعض القرآن متشابهاً؟ فالجواب: أن الحكمة من ذلك ابتلاء العباد واختبارهم ليتبين الصادق في إيمانه من الشاك الجاهل الزائغ، فالصادق في إيمانه الراسخ في عمله الذي يؤمن بالله وكلماته، ويعلم أن كلام الله ﷿ ليس فيه تناقض، ولا اختلاف فيرد ما تشابه منه إلى ما كان محكماً، ليصير كله محكماً. وأما من الشاك الجاهل الزائغ الذي يتبع ما تشابه منه، ليضرب كتاب الله تعالى بعضه ببعض، فيضل ويضل، ويكون إماماً في الضلال والشقاء فيفتن الناس في دينهم، ويوقعهم في الشك والحيرة، ويفتن بعضهم ببعض ﴿فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ، رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ﴾ [آل عمران: ٧-٨] . تتمة * التشابه الواقع في القرآن نوعان: حقيقي ونسبي: - فالحقيقي: ما لا يعلمه إلا الله ﷿ مثل: حقيقة ما أخبر الله به عن نفسه، وعن اليوم الآخر فإنا – وإن كنا نعلم معاني تلك الأخبار – لا نعلم

= الولد، وذلك لأن المعبود لم يذكر فيها، فنصرف المعنى إلى من لا تصح العبادة إلا له وهو الله تعالى.