Majmu' al-FatawaIbn Taimiya

Know that the Lawgiver has indicated the rational proofs for most of the major questions concerning the foundations of religion: acknowledging the Creator’s existence, His oneness, knowledge, power, will, and greatness; acknowledging reward and the messengership of Muhammad, may Allah bless him and grant him peace; and other matters knowable through reason.

These principles, which the speculative theologians call rational matters because they are known through reason, are also known through revelation. I do not mean merely through what the Lawgiver communicates, for that yields knowledge only after the truthfulness of the one communicating it has been established. Knowledge of these matters through this means therefore depends on the rationally established acknowledgment of divine lordship and messengership. Rather, I mean through His indications and guidance, just as students acquire knowledge through teachers’ explanations and authors’ writings because of the evidence they have made clear to their minds.

This is a point that must be carefully understood. Many who fall into error—whether speculative theologians, hadith scholars, jurists, laypeople, or others—suppose that knowledge derived from revelation comes solely from accepting what the Lawgiver communicates as true. That is not so. Rather, through its indications, its drawing attention to evidence, and its guidance, revelation provides all religious knowledge that can be acquired in this way.

The second category of what is known through revelation is that which is known through the Lawgiver’s communication. This must be either something that can also be known through reason or something that cannot. If it cannot, then it is known solely through the Lawgiver’s communication. If it can also be known through reason, does such a case actually exist? That is, could there be something which the Lawgiver has communicated and which can also be known through reason, yet for which He has not indicated any rational proof? This is possible, and there is no deficiency if something like

وَاعْلَمْ أَنَّ عَامَّةَ مَسَائِلِ أُصُولِ الدِّينِ الْكِبَارِ؛ مِثْلَ الْإِقْرَارِ بِوُجُودِ الْخَالِقِ وَبِوَحْدَانِيّتِهِ وَعِلْمِهِ وَقُدْرَتِهِ وَمَشِيئَتِهِ وَعَظَمَتِهِ وَالْإِقْرَارِ بِالثَّوَابِ وَبِرِسَالَةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِ ذَلِكَ مِمَّا يُعْلَمُ بِالْعَقْلِ: قَدْ دَلَّ الشَّارِعُ عَلَى أَدِلَّتِهِ الْعَقْلِيَّةِ. وَهَذِهِ الْأُصُولُ الَّتِي يُسَمِّيهَا أَهْلُ الْكَلَامِ الْعَقْلِيَّاتِ وَهِيَ مَا تُعْلَمُ بِالْعَقْلِ فَإِنَّهَا تُعْلَمُ بِالشَّرْعِ لَا أَعْنِي بِمُجَرَّدِ إخْبَارِهِ فَإِنَّ ذَلِكَ لَا يُفِيدُ الْعِلْمَ إلَّا بَعْدَ الْعِلْمِ بِصِدْقِ الْمُخْبِرِ فَالْعِلْمُ بِهَا مِنْ هَذَا الْوَجْهِ مَوْقُوفٌ عَلَى مَا يُعْلَمُ بِالْعَقْلِ مِنْ الْإِقْرَارِ بِالرُّبُوبِيَّةِ وَبِالرِّسَالَةِ وَإِنَّمَا أَعْنِي بِدَلَالَتِهِ وَهِدَايَتِهِ كَمَا أَنَّ مَا يَتَعَلَّمُهُ الْمُتَعَلِّمُونَ بِبَيَانِ الْمُعَلِّمِينَ وَتَصْنِيفِ الْمُصَنِّفِينَ إنَّمَا هُوَ لِمَا بَيَّنُوهُ لِلْعُقُولِ مِنْ الْأَدِلَّةِ. فَهَذَا مَوْضِعٌ يَجِبُ التَّفَطُّنُ لَهُ؛ فَإِنَّ كَثِيرًا مِنْ الغالطين مِنْ مُتَكَلِّمٍ وَمُحَدِّثٍ وَمُتَفَقِّهٍ وَعَامِّيٍّ وَغَيْرِهِمْ: يَظُنُّ أَنَّ الْعِلْمَ الْمُسْتَفَادَ مِنْ الشَّرْعِ إنَّمَا هُوَ لِمُجَرَّدِ إخْبَارِهِ تَصْدِيقًا لَهُ فَقَطْ؛ وَلَيْسَ كَذَلِكَ؛ بَلْ يُسْتَفَادُ مِنْهُ بِالدَّلَالَةِ وَالتَّنْبِيهِ وَالْإِرْشَادِ جَمِيعُ مَا يُمْكِنُ ذَلِكَ فِيهِ مِنْ عِلْمِ الدِّينِ. وَالْقِسْمُ الثَّانِي مِنْ الشَّرْعِيِّ: مَا يُعْلَمُ بِإِخْبَارِ الشَّارِعِ. فَهَذَا لَا يَخْلُو: إمَّا أَنْ يُمْكِنَ عِلْمُهُ بِالْعَقْلِ أَيْضًا؛ أَوْ لَا يُمْكِنُ؛ فَإِنْ لَمْ يُمْكِنْ فَلِهَذَا يُعْلَمُ بِمُجَرَّدِ إخْبَارِ الشَّارِعِ وَإِنْ أَمْكَنَ عَلِمَهُ بِالْعَقْلِ فَهَلْ يُوجَدُ مِثْلُ هَذَا؟ وَهُوَ أَنْ يَكُونَ أَمْرٌ أَخْبَرَ الشَّارِعُ بِهِ وَعِلْمُهُ مُمْكِنٌ بِالْعَقْلِ أَيْضًا وَلَمْ يَدُلَّ الشَّارِعُ عَلَى دَلِيلٍ لَهُ عَقْلِيٍّ فَهَذَا مُمْكِنٌ وَلَا نَقْصَ إذَا وَقَعَ مِثْلُ

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