Minhaj as-Sunnah - Ibn Taimiya - (3/403)

Minhaj as-SunnahIbn Taimiya

the Companions, and that the statements of the Companions (1) were received (2) from the Prophet—may Allah bless him and grant him peace”; as well as the claim of one who says, “Whatever the Companions said concerning matters falling outside (3) the scope of analogical reasoning could only have been said on the basis of instruction received (4) from the Prophet—may Allah bless him and grant him peace”; and the claim of one who says, “The pronouncement of a qualified independent jurist (5), or of a spiritually knowledgeable shaykh (6), is inspiration from Allah and revelation that must be followed.”

If someone says that these people disagreed among themselves, the answer is that those people likewise disagreed. They cannot advance any false claim without its being possible to counter them with its like [or with something better] (7). Nor do they say anything true (8) without there being among the People of the Sunnah and the Community [someone who affirms] (9) that same truth or something better. Indeed, religious innovation stands in relation to the Sunnah as unbelief does to faith.

Allah Most High has said:

“And they do not come to you with an argument except that We bring you the truth and the best explanation.”

[Surah al-Furqān: 33]

Third: It may be said that those who introduced into Allah’s religion what does not belong to it and distorted

(1) “And the statements of the Companions” is an addition in (A) and (B). (2) (N): “a meeting place,” which is a textual corruption. (3) (N), (M), and (W): “the Companion, concerning matters outside.” (4) (N), (W), and (A): *tawfīqan* (“by divine enablement”), which is an error. In (M), the word is undotted. The correct reading is the one adopted here from (B). (5) (A) and (W): “one who says, ‘the mujtahid’”; (B): “one who says what the mujtahid said.” (6) “The knowledgeable” is absent from (N) and (M). (7) The words between square brackets are absent from (N) and (M). (8) (A): “nor does he say”; (B): “nor with a true statement.” (9) “One who says” is an addition in (A) and (B).

الصَّحَابَةِ، وَقَوْلُ الصَّحَابَةِ (١) مُتَلَقًّى (٢) عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَقَوْلُ مَنْ يَقُولُ: مَا قَالَهُ الصَّحَابَةُ فِي غَيْرِ (٣) مَجَارِي الْقِيَاسِ فَإِنَّهُ لَا يَقُولُهُ إِلَّا تَوْقِيفًا (٤) عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَقَوْلُ مَنْ يَقُولُ: قَوْلُ الْمُجْتَهِدِ (٥) أَوِ الشَّيْخِ الْعَارِفِ (٦) هُوَ إِلْهَامٌ مِنَ اللَّهِ وَوَحْيٌ يَجِبُ اتِّبَاعُهُ. فَإِنْ قَالَ: هَؤُلَاءِ تَنَازَعُوا. قِيلَ: وَأُولَئِكَ تَنَازَعُوا، فَلَا يُمْكِنُ أَنْ يُدَّعَى دَعْوَى بَاطِلَةٌ إِلَّا أَمْكَنَ مُعَارَضَتُهُمْ بِمِثْلِهَا [أَوْ بِخَيْرٍ مِنْهَا] (٧) ، وَلَا يَقُولُونَ حَقًّا (٨) إِلَّا كَانَ فِي أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ [مَنْ يَقُولُ] (٩) مِثْلَ ذَلِكَ الْحَقِّ أَوْ مَا هُوَ خَيْرٌ مِنْهُ، فَإِنَّ الْبِدْعَةَ مَعَ السُّنَّةِ كَالْكُفْرِ مَعَ الْإِيمَانِ. وَقَدْ قَالَ تَعَالَى: {وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا} [سُورَةُ الْفُرْقَانِ: ٣٣] . الثَّالِثُ: أَنْ يُقَالَ: الَّذِينَ أَدْخَلُوا فِي دِينِ اللَّهِ مَا لَيْسَ مِنْهُ وَحَرَّفُوا

(١) وَقَوْلُ الصَّحَابَةِ: زِيَادَةٌ فِي (أ) ، (ب) . (٢) ن: مُلْتَقًى، وَهُوَ تَحْرِيفٌ. (٣) ن، م، و: الصَّحَابِيُّ مِنْ غَيْرِ. (٤) ن، و، أ: تَوْفِيقًا، وَهُوَ خَطَأٌ، وَفِي (م) الْكَلِمَةُ غَيْرُ مَنْقُوطَةٍ، وَالصَّوَابُ مَا أَثْبَتَهُ عَنْ (ب) . (٥) أ، و: مَنْ يَقُولُ الْمُجْتَهِدُ، ب: مَنْ يَقُولُ مَا قَالَهُ الْمُجْتَهِدُ. (٦) الْعَارِفُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٨) أ: وَلَا يَقُولُ، ب: وَلَا بِقَوْلِ حَقٍّ. (٩) مَنْ يَقُولُ: زِيَادَةٌ فِي (أ) ، (ب) .