Majmu' al-FatawaIbn Taimiya

We have revealed to you.”

“If you associate others with Allah, your deeds will surely come to nothing.”

“So when you have finished, strive diligently.”

“Say: If I go astray, I go astray only to my own detriment.”

There are other examples of this kind. The basic principle is that whatever is addressed to the Prophet, may Allah bless him and grant him peace, concerning commands, prohibitions, and permissions also applies to his community, just as his community shares with him in legal rulings and other matters, unless evidence establishes that something is exclusive to him. Thus, whatever ruling applies to him also applies to his community unless it is specifically restricted to him. This is the position of the early Muslims and the jurists, and the evidence for it is abundant. For example, Allah says:

“So when Zayd had no further need of her, We gave her to you in marriage,”

to the end of the verse. And when He permitted him to marry a woman who offered herself to him in marriage, He said:

“Exclusively for you, rather than the other believers,”

to the end of the verse.

If this holds even when the wording specifically addresses him, how can wording that applies generally to both him and the believers be restricted to him alone? The word man (“whoever”) is among the strongest expressions of generality, particularly when used conditionally or interrogatively, as in His words:

“So whoever does an atom’s weight of good will see it,
and whoever does an atom’s weight of evil will see it.”

And His words:

“Is one whose evil deeds have been made appealing to him, so that he regards them as good…?”

And His words:

“Is one who was dead, whom We then brought to life…?”

And His words:

“Is one who stands upon clear evidence from his Lord like one whose evil deeds have been made appealing to him?”

Furthermore, He subsequently says:

“Those believe in it. But whoever among the factions disbelieves in it, the Fire will be his appointed destination.”

After this, He mentions:

“The likeness of the two groups.”

The two groups have already been mentioned before this. And His words, “Those

أَنْزَلْنَا إلَيْكَ} {لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ} {فَإِذَا فَرَغْتَ فَانْصَبْ} {قُلْ إنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَى نَفْسِي} وَنَحْوُ ذَلِكَ وَذَلِكَ أَنَّ الْأَصْلَ فِيمَا خُوطِبَ بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي كُلِّ مَا أُمِرَ بِهِ وَنُهِيَ عَنْهُ وَأُبِيحَ لَهُ سَارَ فِي حَقِّ أُمَّتِهِ كَمُشَارَكَةِ أُمَّتِهِ لَهُ فِي الْأَحْكَامِ وَغَيْرِهَا حَتَّى يَقُومَ دَلِيلُ التَّخْصِيصِ فَمَا ثَبَتَ فِي حَقِّهِ مِنْ الْأَحْكَامِ ثَبَتَ فِي حَقِّ الْأُمَّةِ إذَا لَمْ يُخَصِّصْ هَذَا مَذْهَبُ السَّلَفِ وَالْفُقَهَاءِ وَدَلَائِلُ ذَلِكَ كَثِيرَةٌ كَقَوْلِهِ: {فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا} الْآيَةُ وَلَمَّا أَبَاحَ لَهُ الْمَوْهُوبَةَ قَالَ: {خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ} الْآيَةُ. فَإِذَا كَانَ هَذَا مَعَ كَوْنِ الصِّيغَةِ خَاصَّةً فَكَيْفَ تُجْعَلُ الصِّيغَةُ الْعَامَّةُ لَهُ وَلِلْمُؤْمِنِينَ مُخْتَصَّةً بِهِ؟ وَلَفْظُ " مَنْ " أَبْلَغُ صِيَغِ الْعُمُومِ؛ لَا سِيَّمَا إذَا كَانَتْ شَرْطًا أَوْ اسْتِفْهَامًا كَقَوْلِهِ: {فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ} {وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ} وَقَوْلِهِ: {أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا} وَقَوْلِهِ: {أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ} وَقَوْلِهِ {أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ} . و " أَيْضًا " : فَقَدْ ذَكَرَ بَعْدَ ذَلِكَ قَوْلَهُ: {أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ} وَذَكَرَ بَعْدَ هَذَا: {مَثَلُ الْفَرِيقَيْنِ} وَقَدْ تَقَدَّمَ قَبْلَ هَذَا ذِكْرُ الْفَرِيقَيْنِ وَقَوْلُهُ: {أُولَئِكَ

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