Bayān Talbīs al-JahmiyyaIbn Taimiya

by means of what they call reason is impossible. That being so, it is established that what is sound cannot be distinguished from what is unsound in what they call rational arguments by means of what they call reason. If this distinction cannot be made, one cannot believe or affirm what those arguments entail.

Since this is the very basis on which they hold that the texts must be reinterpreted, this constitutes a conclusive proof that the basis requiring such reinterpretation is false. Once the basis for reinterpretation is invalidated, the reinterpretation itself is invalidated, because, were it not for the conflict between reason and these texts, reinterpreting them would not, by common agreement, be invalid. Thus, their reinterpretation is established to be invalid.

This demonstrates two things: that such reinterpretation is forbidden, since it amounts to speaking without knowledge; and that it is false, in the sense that it does not correspond to the truth. For a speaker who utters words that have an apparent meaning and an underlying meaning contrary to that apparent meaning

بما يسمونه العقل متعذرًا وإذا كان كذلك ثبت أنه لا يمكن معرفة الصحيح من الفاسد فيما يسمونه عقليات مما يسمونه عقلاً وإذا لم يمكن معرفة ذلك امتنع اعتقاد موجبه أو القول به وإذا كان كذلك وهذا هو مستندهم الذي أوجبوا به تأويل النصوص فيكون هذا برهانًا قاطعًا على أن مستندهم الموجب للتأويل باطل وإذا بطل مستند التأويل بطل التأويل لأنه لولا معارضة المعقول لهذه النصوص لما كان تأويلها باطلاً بالاتفاق فثبت أن تأويلها باطل وهذا يدل على شيئين يدل على أن التأويل محرم إذ هو قول بلا علم ويدل على أنه باطل بمعنى أنه غير مطابق للحق لأن المتكلم الذي تكلم بكلام له ظاهر وله باطن يخالف الظاهر

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