Minhaj as-SunnahIbn Taimiya

an even more effective path of deception (1) and scheming than the methods of those misguided innovators (2), and were therefore given power over them as punishment for their departure from the religion.

Allah Most High said:

“Why, when a calamity struck you—although you had already inflicted twice as much—did you say, ‘How did this happen?’ Say, ‘It is from yourselves.’”

[Āl Imrān: 165]

He also said (3):

“Indeed, those of you who turned back on the day the two armies met were made to stumble by Satan because of some of what they had earned. Yet Allah has pardoned them. Indeed, Allah is All-Forgiving, Most Forbearing.”

[Āl Imrān: 155]

And He said:

“Whatever befell you on the day the two armies met was by Allah’s permission, and so that He might make evident the believers.”] (4)

[Āl Imrān: 166]

What the Messenger brought, then, is pure truth, corroborated alike by the plain dictates of reason and sound transmitted revelation. As for views contrary to it, although many who espouse them (5) have exercised independent judgment and are forgiven for their error, they have no means (6) of defending those views with proofs grounded in knowledge, nor of answering with knowledge-based responses the objections that undermine them. Sound rational (7) proofs point only to the true position, and sound answers that invalidate (8) an opponent’s argument can invalidate it only when it is false. No sound proof can establish what is false (9), and no sound argument can refute what is true.

(1) Manuscripts (N) and (M): “They followed paths of deception.” (2) Manuscripts (A) and (B): “the wrongdoers.” (3) Manuscript (B) only: “And Allah Most High said.” (4) The passage in square brackets is omitted from manuscripts (N) and (M). (5) Manuscripts (A) and (N): “our companions”; this is a textual corruption. (6) Manuscripts (N) and (M): “They are unable.” (7) “Rational” is omitted from manuscripts (A), (B), and (M). (8) Manuscripts (N) and (M): “beneficial.” (9) Manuscripts (A) and (B): “For whatever proves false.”
طَرِيقًا أَبْلَغَ فِي الْمُخَادَعَةِ (١) وَالْمَحَالِ مِنْ طُرُقِ أُولَئِكَ الْمُبْتَدِعِينَ الضَّالِّينَ (٢) ، فَسُلِّطُوا عَلَيْهِمْ عُقُوبَةً لَهُمْ عَلَى خُرُوجِهِمْ عَنِ الدِّينِ. قَالَ اللَّهُ تَعَالَى: {أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّى هَذَا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ} [آلِ عِمْرَانَ: ١٦٥] وَقَالَ: (٣) : {إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ} [آلِ عِمْرَانَ: ١٥٥] وَقَالَ: {وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ} ] (٤) [آلِ عِمْرَانَ: ١٦٦] . فَمَا جَاءَ بِهِ الرَّسُولُ حَقٌّ مَحْضٌ يَتَصَادَقُ عَلَيْهِ صَرِيحُ الْمَعْقُولِ وَصَحِيحُ الْمَنْقُولِ، وَالْأَقْوَالُ الْمُخَالِفَةُ لِذَلِكَ وَإِنْ كَانَ كَثِيرٌ مِنْ أَصْحَابِهَا (٥) مُجْتَهِدِينَ مَغْفُورًا لَهُمْ خَطَؤُهُمْ، فَلَا يَمْلِكُونَ (٦) نَصْرَهَا بِالْأَدِلَّةِ الْعِلْمِيَّةِ، وَلَا الْجَوَابَ عَمَّا يَقْدَحُ فِيهَا بِالْأَجْوِبَةِ الْعِلْمِيَّةِ، فَإِنَّ الْأَدِلَّةَ الْعَقْلِيَّةَ (٧) الصَّحِيحَةَ لَا تَدُلُّ إِلَّا عَلَى الْقَوْلِ الْحَقِّ، وَالْأَجْوِبَةُ الصَّحِيحَةُ الْمُفْسِدَةُ (٨) لِحُجَّةِ الْخَصْمِ لَا تُفْسِدُهَا إِلَّا إِذَا كَانَتْ بَاطِلَةً، فَإِنَّ مَا هُوَ بَاطِلٌ (٩) لَا يَقُومُ عَلَيْهِ دَلِيلٌ صَحِيحٌ، وَمَا هُوَ حَقٌّ لَا يُمْكِنُ دَفْعُهُ بِحُجَّةٍ صَحِيحَةٍ.
(١) ن، م: سَلَكُوا طُرُقًا فِي الْمُخَادَعَةِ. (٢) أ، ب: الظَّالِمِينَ. (٣) ب فَقَطْ: وَقَالَ اللَّهُ تَعَالَى. (٤) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٥) أ، ن: أَصْحَابِنَا، وَهُوَ تَحْرِيفٌ. (٦) ن، م: فَلَا يُمْكِنُهُمْ. (٧) الْعَقْلِيَّةَ: سَاقِطَةٌ مِنْ (أ) ، (ب) ، (م) . (٨) ن، م: الْمُفِيدَةُ. (٩) أ، ب: فَإِنَّ مَا بَطَلَ.

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