Minhaj as-Sunnah - Ibn Taimiya - (3/228)

Minhaj as-SunnahIbn Taimiya

divinity, such as the Dajjal, because (1) that does not indicate his truthfulness, since it is evident (2) that his claim to divinity is false. What is impossible is for proof of truthfulness to appear through a liar.

If they say, “Then allow extraordinary occurrences (3) to appear at the [hand] of one who claims (4) prophethood even though he is lying,” we reply: “[Yes] (5).” That may occur in a manner that does not indicate his truthfulness, such as the extraordinary occurrences manifested by magicians and soothsayers, which are accompanied by that which precludes their truthfulness. The discussion of this is set out at length in its proper place (6).

The fourth [aspect]: (7) The evidence for prophethood, its signs (8), and the means by which a prophet’s truthfulness is known are not confined (9) to extraordinary occurrences. Rather, the ways of recognizing truthfulness are diverse, just as the ways of recognizing falsehood are diverse, as has been explained at length in its proper place (10).

[A section from the Rāfidī’s discourse: His assertion that Ahl al-Sunnah’s position on divine decree entails suspending the prescribed penalties and deterrents against sins]

(Section)

[The Rāfidī] (11) said: “Another consequence is the suspension of the prescribed penalties and deterrents against

(1) (A) and (B) read: “for indeed.” (2) (A) reads: “in the manifestation of”; (B): “with the manifestation of.” (3) (N), (M), and (‘A) read: “the extraordinary occurrence.” (4) (N) reads: “through one who claims”; (A) and (B): “at the hands of the claimant”; (M): “at the hand of one who claims.” (5) “Yes” is omitted from (N) and (M). (6) (A) and (B) read: “in its proper places. Allah knows best.” (7) (N) reads: “Fourth”; (M): “A section,” which is erroneous. (8) (N) and (M) read: “the proofs of prophethood and its signs.” (9) (N) and (M) read: “restricted.” (10) (A) and (B) read: “in its proper place. Allah knows best.” (11) “The Rāfidī” is an addition in (‘A), and the passage that follows appears in (K), p. [0–9] 0 (M).

الْإِلَهِيَّةَ كَالدَّجَّالِ ; لِأَنَّ (١) ذَلِكَ لَا يَدُلُّ عَلَى صِدْقِهِ، لِظُهُورِ (٢) كَذِبِهِ فِي دَعْوَى الْإِلَهِيَّةِ، وَالْمُمْتَنَعُ ظُهُورُ دَلِيلِ الصِّدْقِ عَلَى الْكَذَّابِ. فَإِنْ قَالُوا: فَجُوِّزُوا ظُهُورَ الْخَوَارِقِ (٣) عَلَى [يَدِ] مُدَّعِي (٤) النُّبُوَّةِ مَعَ كَذِبِهِ. قُلْنَا: [نَعَمْ] (٥) ، وَيَجُوزُ ذَلِكَ عَلَى وَجْهٍ لَا يَدُلُّ عَلَى صِدْقِهِ، مِثْلَ مَا يُظْهِرُ السَّحَرَةُ وَالْكُهَّانُ مِنَ الْخَوَارِقِ الْمَقْرُونَةِ بِمَا يَمْنَعُ صِدْقَهُمْ. وَالْكَلَامُ عَلَى هَذَا مَبْسُوطٌ فِي مَوْضِعِهِ (٦) . [الْوَجْهُ] الرَّابِعُ: (٧) أَنَّ دَلِيلَ النُّبُوَّةِ وَأَعْلَامَهَا (٨) وَمَا بِهِ يُعْرَفُ صِدْقُ النَّبِيِّ لَيْسَتْ مَحْصُورَةً (٩) فِي الْخَوَارِقِ، بَلْ طُرُقُ مَعْرِفَةِ الصِّدْقِ مُتَنَوِّعَةٌ، كَمَا أَنَّ طُرُقَ مَعْرِفَةِ الْكَذِبِ مُتَنَوِّعَةٌ، كَمَا قَدْ بُسِطَ فِي مَوْضِعِهِ (١٠) . [فصل من كلام الرافضي قوله في مسألة القدر عند أهل السنة يَلْزَمُ تَعْطِيلُ الْحُدُودِ وَالزَّوَاجِرِ عَنِ الْمَعَاصِي] (فَصْلٌ) قَالَ [الرَّافِضِيُّ] (١١) : " وَمِنْهَا أَنَّهُ يَلْزَمُ تَعْطِيلُ الْحُدُودِ وَالزَّوَاجِرِ عَنِ

(١) أ، ب: فَإِنَّ. (٢) أ: فِي ظُهُورِ، ب: مَعَ ظُهُورِ. (٣) ن، م، ع: الْخَارِقِ. (٤) ن: عَلَى مَنْ يَدَّعِي، أ، ب: عَلَى يَدَيِ الْمُدَّعِي، م: عَلَى يَدِ مَنْ يَدَّعِي. (٥) نَعَمْ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٦) أ، ب: فِي مَوَاضِعِهِ، وَاللَّهُ أَعْلَمُ. (٧) ن: الرَّابِعُ، م: فَصْلٌ، وَهُوَ خَطَأٌ. (٨) ن، م: دَلَائِلَ النُّبُوَّةِ وَعَلَائِمَهَا. (٩) ن، م: مُنْحَصِرَةً. (١٠) أ، ب: فِي مَوْضِعِهِ، وَاللَّهُ أَعْلَمُ. (١١) الرَّافِضِيُّ: زِيَادَةٌ فِي (ع) ، وَالْكَلَامُ التَّالِي فِي (ك) ص [٠ - ٩] ٠ (م) .