Muqaddima fi Usul al-Tafsir - Ibn Taimiya - (38)

they are nearer to the Sunnah than the Muʿtazilites. Nevertheless, each party must be given its proper due, and one must recognize that this is still a kind of exegesis dictated by doctrinal allegiance.

When the Companions, the Followers, and the leading imams have already offered an interpretation of a verse, and later people come along and give it an entirely different sense on account of a doctrine they have adopted—a doctrine that is not among those of the Companions and the righteous Followers—they thereby join the Muʿtazilites and other innovators in precisely the same error.

In short, anyone who abandons the doctrines and explanations of the Companions and Followers for something that contradicts them is mistaken; indeed, he is an innovator, even though he may be a mujtahid whose error is excused. The point is to clarify the sound avenues of knowledge, their proofs, and the pathways that lead to what is correct.

We know that the Quran was recited by the Companions, their Followers, and the generation after them, and that they were the most knowledgeable about its commentary and meanings, just as they were the most knowledgeable about the truth with which Allah sent His Messenger, peace and blessings be upon him. Therefore, whoever opposes their statements and interprets the Quran contrary to their interpretation errs both in the evidence and in what the evidence signifies. It is clear that everyone who contradicts their view presents some specious argument—either rational or textual—as is detailed elsewhere.

The purpose here is to point out the sources of disagreement in exegesis, and that one of the greatest causes is the false innovations that have driven their adherents to twist words from their proper places, to interpret the speech of Allah and His Messenger, peace and blessings be upon him, in ways never intended, and to force upon it meanings it does not bear. One of the foundational principles for understanding this is that a person must know the view they have opposed—and that it is the truth—and must also realize that

أقرب إلى السنة من المعتزلة، لكن ينبغي أن يعطى كل ذي حق حقه، ويعرف أن هذا من جملة التفسير على المذهب. فإن الصحابة والتابعين والأئمة إذا كان لهم في تفسير الآية قول، وجاء قوم فسروا الآية بقول آخر لأجل مذهب اعتقدوه، وذلك المذهب ليس من مذاهب الصحابة والتابعين لهم بإحسان صاروا مشاركين للمعتزلة وغيرهم من أهل البدع في مثل هذا. وفي الجملة من عَدَل عن مذاهب الصحابة والتابعين وتفسيرهم إلى ما يخالف ذلك كان مخطئا في ذلك، بل مبتدعا، وإن كان مجتهدا مغفورا له خطؤه. فالمقصود بيان طرق العلم وأدلته، وطرق الصواب. ونحن نعلم أن القرآن قرأة الصحابة والتابعون وتابعوهم، وأنهم كانوا أعلم بتفسيره ومعانيه، كما أنهم أعلم بالحق الذي بعث الله به رسوله ﷺ، فمن خالف قولهم وفسر القرآن بخلاف تفسيرهم فقد أخطأ في الدليل والمدلول جميعا. ومعلوم أن كل من خالف قولهم له شبهة يذكرها إما عقلية وإما سمعية، كما هو مبسوط في موضعه. والمقصود هنا التنبيه على مثار الاختلاف في التفسير، وأن من أعظم أسبابه البدع الباطلة التي دعت أهلها إلى أن حرفوا الكلم عن مواضعه، وفسروا كلام الله ورسوله ﷺ بغير ما أريد به، وتأولوه على غير تأويله، فمن أصول العلم بذلك أن يعلم الإنسان القول الذي خالفوه وأنه الحق، وأن يعرف أن