Al-TisʿīniyyaIbn Taimiya

“And if you were to follow their desires after the knowledge that has come to you, you would have no protector from Allah nor any defender” (1).

That which came to the Prophet (2) — may Allah bless him and grant him peace — is the Qur’an (3), and it is the knowledge that reached him. Knowledge (4) is uncreated, and the Qur’an is part of that knowledge; indeed, it is the speech of Allah. He, Exalted, also said:

“The Most Merciful (1) taught the Qur’an (2) created man” (5),

and He said:

“Unquestionably, His is the creation and the command” (6).

Thus He has informed us that creation is creation, and creation is not the command (7); rather, the command is distinct from creation, and it is His speech. Moreover, Allah — Mighty and Majestic — has never been devoid of knowledge. He also said:

“Indeed, it is We who have sent down the Reminder, and indeed, We shall surely preserve it” (8).

The Reminder is the Qur’an, and Allah has never been without either of them; Allah has always been speaking and all-knowing. Elsewhere he said: Verily Allah has never been without knowledge and speech, and they are not part of creation, for He has never been bereft of them; therefore the Qur’an is from the knowledge of Allah.

It is related from (9) al-Ḥasan ibn Thawāb (10) that he said to Abū ʿAbd Allāh: From where

(1) Surah ar-Rad, 13:37. In manuscript S: la-ahwa’ihim min ba‘di (“to their desires thereafter”), which is incorrect. In the Sunnah this verse and the preceding one are sometimes transposed. (2) In S: li-nabi (“to a prophet”); in the printed text: bihi al-nabi (“with the Prophet”). (3) In the printed text: wa-al-Quran (“and the Qur’an”). (4) In the printed text: wa-al-ilm (“and the knowledge”). (5) Surah ar-Rahman, 55:1–3. (6) Surah al-Araf, 7:54. (7) The phrase khalq ghayr al-amr (“creation other than command”) does not occur in the Sunnah. (8) Surah al-Hijr, 15:9. (9) The transmission from al-Hasan in the Sunnah appears in al-Musnad min masa’il Abi Abd Allah Ahmad ibn Hanbal, narration of al-Khallal (manuscript, fol. 165). (10) In S: Tawwab. He is Abu Ali al-Hasan ibn Thawwab al-Mukharrimi. Al-Khallal describes him as a venerable scholar of high stature who had a close relationship with Abu Abd Allah; al-Daraqutni calls him a trustworthy Baghdadi. He died in 268 AH.
{وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ مَا جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا وَاقٍ} (١) . والذي جاء النبي (٢) - صلى الله عليه وسلم - القرآن (٣) وهو العلم الذي جاءه. العلم (٤) غير مخلوق، والقرآن من العلم، وهو كلام الله، وقال: {الرَّحْمَنُ (١) عَلَّمَ الْقُرْآنَ (٢) خَلَقَ الْإِنْسَانَ} (٥) ، وقال: {أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ} (٦) ، فأخبر أن الخلق خلق، والخلق غير الأمر (٧) ، وأن الأمر غير الخلق وهو كلامه وأن الله -عَزَّ وَجَلَّ - لم ينحل من العلم، وقال: {إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ} (٨) والذكر هو القرآن، وإن الله لم يخل منهما ولم يزل الله متكلمًا عالمًا. وقال في موضع آخر: إن الله لم يخل من العلم والكلام وليسا من الخلق لأنه لم يخل منهما، فالقرآن من علم الله. وعن (٩) الحسن بن ثواب (١٠) أنه قال لأبي عبد الله: من أين
(١) سورة الرعد، الآية: ٣٧. في س: (لأهواءهم من بعد) وهو خطأ. وحصل في السنة: تقديم وتأخير بين هذه الآية والآية التي قبلها. (٢) في س: لنبي. وفي ط: به النبي. (٣) في ط: والقرآن. (٤) في ط: والعلم. (٥) سورة الرحمن، الآيات: ١ - ٣. (٦) سورة الأعراف، الآية: ٥٤. (٧) والخلق غير الأمر: لم ترد في: السنة. (٨) سورة الحجر، الآية: ٩. (٩) النقل عن الحسن في السنة "المسند من مسائل أبي عبد الله أحمد بن حنبل" رواية الخلال -مخطوط- اللوحة: ١٦٥. (١٠) في س: تواب. هو: أبو علي الحسن بن ثواب المخرمي، قال عنه الخلال: كان شيخًا جليل القدر، وكان له بأبي عبد الله أنس شديد. وقال الدارقطني: بغدادي ثقة. توفي سنة ٢٦٨ هـ. =

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