Majmu' al-FatawaIbn Taimiya

their treatment of them that was fuller, more comprehensive, and clearer. Every rational and learned person recognizes this.

As for what cannot be known through reason alone, such as knowledge of divine matters and religious teachings, this belongs exclusively to the followers of revealed religions. Some of this knowledge can be established through rational proofs; the scriptural proofs are derived from the revealed message. The messengers guided people and showed them how reason points to these truths. These proofs are thus both rational and scriptural. An opponent of the Messenger therefore cannot say, “These truths are known only through their reports, so using them to establish the truth of those reports is circular reasoning.” Rather, the reply is that, through their integrity, their guidance, and their explanation of what reason can apprehend, these truths have become known through reason, illustrative examples, and rational analogies. Through this knowledge, the truth of what the Messenger—may Allah bless him and grant him peace—brought, and the falsity of his opponents’ claims, become known.

(The second category: what can be known only through the reports of the messengers. This can be established in several ways:

One is that the messengers agree in reporting it without any collusion or prior agreement among them. A person giving a report is either truthful, with his report corresponding to what he reports, or he is not. If his report does not correspond to what he reports, he is either deliberately lying or mistaken. If both error and deliberate falsehood are ruled out, his report must necessarily be true.

It is well known that if one person reports an extensive body of knowledge containing numerous details concerning which error on their part is ordinarily impossible, and another had previously reported it, while it is known with certainty that the two did not collude, and it cannot be maintained that falsehood is possible in such a case, their reports yield certain knowledge, even if one does not know

كَلَامُهُمْ فِيهَا أَتَمَّ وَأَجْمَعَ وَأَبْيَنَ وَهَذَا يَعْرِفُهُ كُلُّ عَاقِلٍ وَفَاضِلٍ؛ وَأَمَّا مَا لَا يُعْلَمُ بِمُجَرَّدِ الْعَقْلِ كَالْعُلُومِ الْإِلَهِيَّةِ وَعُلُومِ الدِّيَانَاتِ: فَهَذِهِ مُخْتَصَّةٌ بِأَهْلِ الْمِلَلِ وَهَذِهِ مِنْهَا مَا يُمْكِنُ أَنْ يُقَامَ عَلَيْهِ أَدِلَّةٌ عَقْلِيَّةٌ؛ فَالْآيَاتُ الْكِتَابِيَّةُ مُسْتَنْبَطَةٌ مِنْ الرِّسَالَةِ. فَالرُّسُلُ هَدَوْا الْخَلْقَ وَأَرْشَدُوهُمْ إلَى دَلَالَةِ الْعُقُولِ عَلَيْهَا فَهِيَ عَقْلِيَّةٌ شَرْعِيَّةٌ فَلَيْسَ لِمُخَالِفِ الرَّسُولِ أَنْ يَقُولَ هَذِهِ لَمْ تُعْلَمْ إلَّا بِخَبَرِهِمْ؛ فَإِثْبَاتُ خَبَرِهِمْ بِهَا دَوْرٌ؛ بَلْ يُقَالُ بِعَدَالَتِهِمْ وَإِرْشَادِهِمْ وَتَبْيِينِهِمْ لِلْمَعْقُولِ: صَارَتْ مَعْلُومَةً بِالْعَقْلِ وَالْأَمْثَالِ الْمَضْرُوبَةِ وَالْأَقْيِسَةِ الْعَقْلِيَّةِ. وَبِهَذِهِ الْعُلُومِ: يُعْلَمُ صِحَّةُ مَا جَاءَ بِهِ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبُطْلَانُ قَوْلِ مَنْ خَالَفُوهُ. (النَّوْعُ الثَّانِي: مَا لَا يُعْلَمُ إلَّا بِخَبَرِ الرُّسُلِ فَهَذَا يُعْلَمُ بِوُجُوهِ: - مِنْهَا: اتِّفَاقُ الرُّسُلِ عَلَى الْإِخْبَارِ بِهِ مِنْ غَيْرِ تَوَاطُؤٍ وَلَا اتِّفَاقٍ بَيْنَهُمْ فَإِنَّ الْمُخْبِرَ إمَّا أَنْ يَكُونَ صَادِقًا خَبَرُهُ مُطَابِقًا لِمَخْبَرِهِ وَإِمَّا أَنْ لَا يَكُونَ وَإِذَا لَمْ يَكُنْ خَبَرُهُ مُطَابِقًا لِمَخْبَرِهِ: فَإِمَّا أَنْ يَكُونَ مُتَعَمِّدًا لِلْكَذِبِ وَإِمَّا أَنْ يَكُونَ مُخْطِئًا فَإِذَا قُدِّرَ عَدَمُ الْخَطَأِ وَالتَّعَمُّدِ: كَانَ خَبَرُهُ صِدْقًا لَا مَحَالَةَ. وَمَعْلُومٌ أَنَّهُ إذَا أَخْبَرَ وَاحِدٌ عَنْ عُلُومٍ طَوِيلَةٍ فِيهَا تَفَاصِيلُ كَثِيرَةٌ: لَا يُمْكِنُ فِي الْعَادَةِ خَطَؤُهُمْ وَأَخْبَرَ غَيْرُهُ قَبْلَ ذَلِكَ مَعَ الْجَزْمِ بِأَنَّهُمَا لَمْ يَتَوَاطَآ وَلَا يُمْكِنُ أَنْ يُقَالَ إنَّهُ يُمْكِنُ الْكَذِبُ فِي مِثْلِ ذَلِكَ: أَفَادَ خَبَرُهُمَا الْعِلْمَ وَإِنْ لَمْ يُعْلَمْ

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