Minhaj as-Sunnah - Ibn Taimiya - (3/364)

Minhaj as-SunnahIbn Taimiya

The point here is that someone who makes a statement in which he is correct in one respect but mistaken in another—so that he contradicts himself within that statement by combining in it (1) two contradictory claims—may say [to one who opposes him by means of a dialectical premise that he had conceded to him] (2): “My self-contradiction (3) only (4) shows that I am mistaken in one of the two claims: either the claim I conceded to you or the claim you compelled me to accept (5). This does not establish that your position is correct; rather, the other position may be the correct one.”

Thus, the Asharīs (6) who recognize that Allah’s speech is uncreated, that this is the position of the Salaf and the imams, and that revelatory and rational proofs establish (7) it may, when told, “The doctrine that the Quran is eternal is untenable,” reply: “As noted above, there are two other positions available to those who maintain that it is uncreated. Any problematic consequence entailed by either of those two positions (8) is surpassed in gravity by the consequences of maintaining that it is created.”

A rational person does not seek refuge from scorching ground in fire. Rather, if he changes positions, he moves from a weaker position (9) to a stronger one. And as for those who say that He (10) speaks by His will and power

(1) Manuscripts (N) and (M): “thereby.” (2) The passage in square brackets is omitted from manuscripts (N) and (M); “to one who” is also omitted from manuscript (A). (3) Manuscripts (A) and (B): “I shall judge”; this is a textual corruption. (4) Manuscript (B) only: “that what.” (5) Manuscripts (A) and (B): “you compelled me to accept it.” (6) Manuscripts (N) and (M): “And the Asharīs.” (7) Manuscripts (N), (M), and (A): “and what indicates.” (8) Manuscripts (M) and (A): “Neither of the two positions entails any necessary consequence.” (9) Manuscript (N): “Rather, when he moves from a weaker position”; manuscript (M): “Rather, when he moves, he moves from a weaker position.” (10) “Indeed, He” is omitted from manuscripts (A) and (B).

وَالْمَقْصُودُ هُنَا أَنَّ مَنْ قَالَ: قَوْلًا أَصَابَ فِيهِ مِنْ وَجْهٍ، وَأَخْطَأَ فِيهِ مِنْ وَجْهٍ آخَرَ حَتَّى تَنَاقَضَ فِي ذَلِكَ الْقَوْلِ، بِحَيْثُ جَمَعَ فِيهِ (١) بَيْنَ أَمْرَيْنِ مُتَنَاقِضَيْنِ، يَقُولُ [لِمَنْ يُنَاقِضُهُ بِمُقْدِمَةٍ جَدَلِيَّةٍ سَلَّمَهَا لَهُ] (٢) : تَنَاقُضِي (٣) إِنَّمَا (٤) يَدُلُّ عَلَى خَطَئِي فِي أَحَدِ الْقَوْلَيْنِ: إِمَّا الْقَوْلُ الَّذِي سَلَّمْتُهُ لَكَ، وَإِمَّا الْقَوْلُ الَّذِي أَلْزَمْتَنِي بِالْتِزَامِهِ (٥) وَهَذَا لَا يَدُلُّ عَلَى صِحَّةِ قَوْلِكَ، بَلْ يُمْكِنُ أَنْ يَكُونَ الْقَوْلُ الْآخَرُ هُوَ الصَّوَابُ. فَالْأَشْعَرِيَّةُ (٦) الْعَارِفُونَ بِأَنَّ كَلَامَ اللَّهِ غَيْرُ مَخْلُوقٍ، وَبِأَنَّ هَذَا قَوْلُ السَّلَفِ وَالْأَئِمَّةِ، وَبِمَا دَلَّ (٧) عَلَى ذَلِكَ مِنَ الْأَدِلَّةِ الشَّرْعِيَّةِ وَالْعَقْلِيَّةِ إِذَا قِيلَ لَهُمُ: الْقَوْلُ بِقِدَمِ الْقُرْآنِ مُمْتَنِعٌ، أَمْكَنَهُمْ أَنْ يَقُولُوا: هُنَا قَوْلَانِ آخَرَانِ لِمَنْ يَقُولُ: إِنَّهُ غَيْرُ مَخْلُوقٍ كَمَا تَقَدَّمَ، وَلَا يَلْزَمُ وَاحِدًا مِنَ الْقَوْلَيْنِ لَازِمٌ (٨) إِلَّا وَلَازِمُ قَوْلِ مَنْ يَقُولُ إِنَّهُ مَخْلُوقٌ أَعْظَمُ فَسَادًا. فَالْعَاقِلُ لَا يَكُونُ مُسْتَجِيرًا مِنَ الرَّمْضَاءِ بِالنَّارِ، بَلْ إِذَا انْتَقَلَ يَنْتَقِلُ مِنْ قَوْلٍ مَرْجُوحٍ (٩) إِلَى رَاجِحٍ، وَالَّذِينَ قَالُوا: إِنَّهُ (١٠) يَتَكَلَّمُ بِمَشِيئَتِهِ وَقُدْرَتِهِ

(١) ن، م: بِهِ. (٢) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) ، وَسَقَطَتْ لِمَنْ مِنْ (أ) . (٣) أ، ب: سَأَقْضِي، وَهُوَ تَحْرِيفٌ. (٤) ب فَقَطْ: أَنَّ مَا. (٥) أ، ب: أَلْزَمْتَنِي الْتِزَامَهُ. (٦) ن، م: وَالْأَشْعَرِيَّةُ. (٧) ن، م، أ: وَمَا دَلَّ. (٨) م، أ: وَلَا يَلْزَمُ وَاحِدٌ مِنَ الْقَوْلَيْنِ لَازِمٌ. (٩) ن: بَلْ إِذَا انْتَقَلَ مِنْ مَرْجُوحٍ، م: بَلْ إِذَا انْتَقَلَ انْتَقَلَ مِنْ مَرْجُوحٍ. (١٠) إِنَّهُ: سَاقِطَةٌ مِنْ (أ) ، (ب) .