Majmu' al-FatawaIbn Taimiya

covers multiplication of whole numbers, not fractions. Rather, a definition encompassing both would be: multiplication is finding a quantity whose ratio to one factor is the same as the ratio of one to the other factor. Thus, if one is told, ‘Multiply one-half by one-quarter,’ the result is one-eighth, whose ratio to one-quarter is the same as the ratio of one-half to one.”

Although this is correct, it is clear that someone who has money and wishes to divide it equally among a known number of people would be tormenting himself to no benefit if he insisted on understanding all this before making the division. He might not understand this explanation, and it might present him with difficulties.

Likewise, evidence and demonstration guide one to what one seeks and lead one to the intended conclusion. Whenever something entails something else, it can be used as evidence for it. Hence the definition:

“Evidence is that which, when soundly considered, leads to knowledge or probable belief.”

The point is that whatever entails something else, such that the latter necessarily follows from it, serves as evidence and demonstration for it—whether both involve existence, both involve nonexistence, or one involves existence and the other nonexistence. Thus, invariably, the evidence entails what it establishes, and what it establishes necessarily follows from the evidence.

The evidence may consist of a single premise which, once known, makes the desired conclusion known. The person reasoning may need two premises, or may need three, four, five, or more. There is no fixed number that applies equally to everyone in every inquiry; rather, this

يَتَنَاوَلُ ضَرْبَ الْعَدَدِ الصَّحِيحِ دُونَ الْمَكْسُورِ بَلْ الْحَدُّ الْجَامِعُ لَهُمَا أَنْ يُقَالَ: الضَّرْبُ طَلَبُ جُمْلَةٍ تَكُونُ نِسْبَتُهَا إلَى أَحَدِ الْمَضْرُوبَيْنِ كَنِسْبَةِ الْوَاحِدِ إلَى الْمَضْرُوبِ الْآخَرِ فَإِذَا قِيلَ: اضْرِبْ النِّصْفَ فِي الرُّبُعِ فَالْخَارِجُ هُوَ الثُّمُنُ وَنِسْبَتُهُ إلَى الرُّبُعِ كَنِسْبَةِ النِّصْفِ إلَى الْوَاحِدِ. فَهَذَا وَإِنْ كَانَ كَلَامًا صَحِيحًا لَكِنْ مِنْ الْمَعْلُومِ أَنَّ مَنْ مَعَهُ مَالٌ يُرِيدُ أَنْ يَقْسِمَهُ بَيْنَ عَدَدٍ يَعْرِفَهُمْ بِالسَّوِيَّةِ إذَا أَلْزَمَ نَفْسَهُ أَنْ لَا يَقْسِمَهُ حَتَّى يَتَصَوَّرَ هَذَا كُلَّهُ كَانَ هَذَا تَعْذِيبًا لَهُ بِلَا فَائِدَةٍ وَقَدْ لَا يَفْهَمُ هَذَا الْكَلَامَ وَقَدْ تَعْرِضُ لَهُ فِيهِ إشْكَالَاتٌ. فَكَذَلِكَ الدَّلِيلُ وَالْبُرْهَانُ هُوَ الْمُرْشِدُ إلَى الْمَطْلُوبِ وَالْمُوَصِّلُ إلَى الْمَقْصُودِ وَكُلَّمَا كَانَ مُسْتَلْزِمًا لِغَيْرِهِ فَإِنَّهُ يُمْكِنُ أَنْ يُسْتَدَلَّ بِهِ عَلَيْهِ. وَلِهَذَا قِيلَ: الدَّلِيلُ مَا يَكُونُ النَّظَرُ الصَّحِيحُ فِيهِ مُوَصِّلًا إلَى عِلْمٍ أَوْ ظَنٍّ. فَالْمَقْصُودُ أَنَّ كُلَّ مَا كَانَ مُسْتَلْزِمًا لِغَيْرِهِ بِحَيْثُ يَكُونُ مَلْزُومًا لَهُ؛ فَإِنَّهُ يَكُونُ دَلِيلًا عَلَيْهِ وَبُرْهَانًا لَهُ - سَوَاءٌ كَانَا وُجُودِيَّيْنِ أَوْ عَدَمِيَّيْنِ أَوْ أَحَدُهُمَا وُجُودِيًّا وَالْآخَرُ عَدَمِيًّا؛ فَأَبَدًا: الدَّلِيلُ مَلْزُومٌ لِلْمَدْلُولِ عَلَيْهِ؛ وَالْمَدْلُولُ لَازِمٌ لِلدَّلِيلِ. ثُمَّ قَدْ يَكُونُ الدَّلِيلُ مُقَدِّمَةً وَاحِدَةً مَتَى عُلِمَتْ عُلِمَ الْمَطْلُوبُ؛ وَقَدْ يَحْتَاجُ الْمُسْتَدِلُّ إلَى مُقَدِّمَتَيْنِ؛ وَقَدْ يَحْتَاجُ إلَى ثَلَاثِ مُقَدِّمَاتٍ وَأَرْبَعٍ وَخَمْسٍ وَأَكْثَرَ؛ لَيْسَ لِذَلِكَ حَدٌّ مُقَدَّرٌ يَتَسَاوَى فِيهِ جَمِيعُ النَّاسِ فِي جَمِيعِ الْمَطَالِبِ؛ بَلْ ذَلِكَ

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