Iqtiḍāʾ al-Ṣirāṭ al-Mustaqīm - Ibn Taimiya - (1/474)

Iqtiḍāʾ al-Ṣirāṭ al-MustaqīmIbn Taimiya

These three chief categories may each belong to one of three further types: (1) matters that are purely acts of worship, (2) matters that are purely customary—namely, etiquette—or (3) matters that blend worship with custom. This yields nine subdivisions in all.

As for the first subdivision: it covers whatever was legislated in both Scriptures, or what is legislated for us while they too practice it. Instances include the Fast of ʿĀshūrāʾ or the very institution of prayer and fasting. In these cases we are instructed to differ from them in the manner of performing the deed. Thus we have been prescribed to fast both the ninth and tenth of Muḥarram; likewise we have been commanded to hasten the breaking of the fast and the Maghrib prayer in opposition to the People of the Book, and to delay the pre-dawn meal for the same reason. Similarly, we have been ordered to pray while wearing sandals so as to differ from the Jews—and such examples are plentiful in acts of worship.

(1) In copy B the reading is yakun (“it is”). (2) In copy B the reading is yakun. (3) A concise outline: 1- Matters prescribed in our religion and also prescribed in theirs, or whose prescription for them is unknown, and that are purely acts of worship. 2- Matters prescribed in our religion and also prescribed in theirs, or whose prescription for them is unknown, and that are purely customary practices. 3- Matters prescribed in our religion and also prescribed in theirs, or whose prescription for them is unknown, combining worship and customary usage. 4- Matters formerly prescribed in their religion but abrogated by the Quran, consisting solely of acts of worship. 5- Matters formerly prescribed in their religion but abrogated by the Quran, consisting solely of acts of worship. 6- Matters formerly prescribed in their religion but abrogated by the Quran, combining worship and custom. 7- Matters never prescribed at all, which they later introduced as purely customary practices. 8- Matters never prescribed at all, which they later introduced as purely customary practices. 9- Matters never prescribed at all, which they later introduced, combining worship and custom. (4) In copy B the text reads: fa-bi-hadha yaqaʿ (“thus it occurs”).

وهذه الأقسام الثلاثة: إما أن تكون (١) في العبادات المحضة، وإما أن تكون (٢) في العادات المحضة، وهي الآداب، وإما أن تجمع العبادات والعادات، فهذه تسعة أقسام (٣) -. فأما القسم الأول: وهو ما كان مشروعا في الشريعتين، أو ما كان مشروعا لنا وهم يفعلونه، فهذا كصوم عاشوراء، أو كأصل الصلاة والصيام، فهنا تقع (٤) - المخالفة في صفة ذلك العمل، كما سن لنا صوم تاسوعاء وعاشوراء، كما أمرنا بتعجيل الفطور والمغرب مخالفة لأهل الكتاب، وبتأخير السحور مخالفة لأهل الكتاب. وكما أمرنا بالصلاة في النعلين مخالفة لليهود، وهذا كثير في العبادات،

(١) في (ب) : يكون. (٢) في (ب) : يكون. (٣) وهي مجملة: ١- ما كان مشروعا في ديننا، وهو مشروع لهم، أو لا يعلم كونه مشروعا لهم من العبادات المحضة. ٢- ما كان مشروعا في ديننا، هو مشروع لهم، أو لا يعلم كونه مشروعا لهم من العادات المحضة. ٣- ما كان مشروعا في ديننا، وهو مشروع لهم، أو لا يعلم كونه مشروعا لهم من العادات والعبادات. ٤- ما كان مشروعا في دينهم ثم نسخه القرآن من العبادات المحضة. ٥- ما كان مشروعا في دينهم ثم نسخه القرآن من العبادات المحضة. ٦- ما كان مشروعا في دينهم ثم نسخه القرآن من العبادات والعادات. ٧- ما لم يكن مشروعا بحال وإنما هم أحدثوه من العادات المحضة. ٨- ما لم يكن مشروعا بحال وإنما هم أحدثوه من العادات المحضة. ٩- ما لم يكن مشروعا بحال وإنما هم أحدثوه من العبادات والعادات. (٤) في (ب) : فبهذا يقع.