Majmu' al-FatawaIbn Taimiya

in its various forms: once the evidence has been properly examined, knowledge necessarily results. Some knowledge, however, is necessary as soon as the two terms of a proposition are conceived; some becomes necessary after reflection and examination; and some becomes necessary after examining a proof consisting of two or more premises.

The shaykh endowed with spiritual knowledge said:

“We experience knowledge as something necessary through the path we follow: purifying the soul and reforming the heart, which bears knowledge and calls it forth.”

Thus, Allah pours knowledge into the heart of each of them and sends it down upon his innermost heart. One, however, attains this by acquiring the knowledge accompanying the knowledge sought—that is, the premises—whereas the other does so by reforming that which seeks knowledge and wishes to possess it: the heart.

This is like a man seeking to marry a woman. In one case, he makes himself attractive to her and places himself before her until she sees him, desires him, and seeks him in marriage. In another, he sends her someone with whom she feels at ease and whom she obeys; this person proposes to her on his behalf, and she accepts. The first man's effort and work consist in improving himself and presenting himself to her until she desires him. The second man's effort consists in securing an intermediary whom she will obey, so that she accepts. It is also like someone hunting game.

Yet reasoning and devotional practice alone, whether combined or pursued separately, yield only knowledge of a general nature. This is what actually occurs, and it is valid, for the general truth thus established is indeed true. If they supplement this with the detailed knowledge gained through the light of the prophetic message, beneficial faith is attained, and the feared adverse consequences of those two paths are removed.

This is the condition of those practitioners of theological reasoning and devotional discipline who have aligned themselves with following the Messenger and believing in him, accepting what he brought and learning from him.

بِاعْتِبَارَاتِهَا بَعْدَ وُجُودِ النَّظَرِ الصَّحِيحِ فِي الدَّلِيلِ تُحَصِّلُ الْعِلْمَ ضَرُورَةً؛ لَكِنْ مِنْهَا مَا هُوَ ضَرُورِيٌّ عِنْدَ تَصَوُّرِ طَرَفَيْ الْقَضِيَّةِ وَمِنْهَا مَا هُوَ ضَرُورِيٌّ بَعْدَ تَأَمُّلٍ وَنَظَرٍ وَمِنْهَا مَا هُوَ ضَرُورِيٌّ بَعْدَ النَّظَرِ فِي دَلِيلٍ ذِي مُقَدِّمَتَيْنِ أَوْ مُقَدِّمَاتٍ. فَقَالَ الشَّيْخُ الْعَارِفُ: نَحْنُ نَجِدُ الْعِلْمَ وَجْدًا ضَرُورِيًّا بِالطَّرِيقِ الَّتِي نَسْلُكُهَا مِنْ تَزْكِيَةِ النَّفْسِ وَإِصْلَاحِ الْقَلْبِ الَّذِي هُوَ حَامِلُ الْعِلْمِ وَدَاعِيه فَكُلٌّ مِنْهُمَا يُفِيضُ اللَّهُ الْعِلْمَ عَلَى قَلْبِهِ وَيُنْزِلُهُ عَلَى فُؤَادِهِ؛ وَلَكِنَّ أَحَدَهُمَا بِتَحْصِيلِ الْعِلْمِ الْمُقَارِنِ لِلْعِلْمِ الْمَطْلُوبِ الَّذِي هُوَ الْمُقَدِّمَاتُ وَالْآخَرُ بِإِصْلَاحِ طَالِبِ الْعِلْمِ الَّذِي يُرِيدُ أَنْ يَكُونَ عَالِمًا - وَهُوَ الْقَلْبُ - بِمَنْزِلَةِ مَنْ يَخْطُبُ امْرَأَةً فَتَارَةً تَجَمَّلَ لَهَا وَتَعَرَّضَ حَتَّى رَأَتْهُ فَرَغِبَتْ فِيهِ وَخَطَبَتْهُ وَتَارَةً بِأَنْ أَرْسَلَ إلَيْهَا مَنْ تَأْنَسُ إلَيْهِ وَتُطِيعُهُ فَخَطَبَهَا لَهُ فَأَجَابَتْ فَكَانَ سَعْيُ الْأَوَّلِ وَعَمَلُهُ فِي إصْلَاحِ نَفْسِهِ وَتَعَرُّضُهُ لَهَا حَتَّى تَرْغَبَ وَكَانَ سَعْيُ الثَّانِي فِي تَحْصِيلِ الرَّسُولِ الْمُطَاعِ حَتَّى تُجِيبَ. وَبِمَنْزِلَةِ مَنْ يَصِيدُ صَيْدًا. لَكِنْ مُجَرَّدُ النَّظَرِ وَالْعَمَلِ مُجْتَمِعَيْنِ وَمُنْفَرِدَيْنِ: لَا يُحَصِّلَانِ إلَّا أَمْرًا مُجْمَلًا كَمَا هُوَ الْوَاقِعُ وَذَلِكَ صَحِيحٌ. فَإِنَّ ثُبُوتَ الْأَمْرِ الْمُجْمَلِ حَقٌّ؛ فَإِنْ ضَمَّا إلَى ذَلِكَ مَا يُعْلَمُ بِنُورِ الرِّسَالَةِ مِنْ الْأَمْرِ الْمُفَصَّلِ حَصَلَ الْإِيمَانُ النَّافِعُ وَزَالَ مَا يَخَافُ مِنْ سُوءِ عَاقِبَةِ ذَيْنِك الطَّرِيقَيْنِ. وَهَذِهِ حَالُ مَنْ تَحَيَّزَ مِنْ أَهْلِ النَّظَرِ الْكَلَامِيِّ وَالْعَمَلِ الْعِبَادِيِّ إلَى اتِّبَاعِ الرَّسُولِ وَالْإِيمَانِ بِهِ؛ فَقَبِلَ مِنْهُ وَأَخَذَ عَنْهُ

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