Minhaj as-Sunnah - Ibn Taimiya - (4/179)

Minhaj as-SunnahIbn Taimiya

the Quran in support of views that contradict the Sunnah whenever the matter is unclear to them, [despite the fact that] (1) nothing in the apparent meaning of the Quran contradicts the Sunnah. Examples include those among the Kharijites who say, “We do not pray (2) while traveling (3) except four rak'ahs (4)”; those who say, “Four rak'ahs are better while traveling (5) than two rak'ahs (6)”; and those who say, “We do not adjudicate on the basis of one witness and an oath.”

This has already been discussed at length [in various places], and it has been explained (7) that whatever the apparent meaning of the Quran indicates is true, and that it is not a general statement subject to specification, for there is no verbal generality in that respect; rather, it is unrestricted. This is like the statement of Allah Most High:

“Kill the polytheists” [Surah al-Tawba: 5].

It is general with respect to the individuals concerned but unrestricted with respect to circumstances. Likewise, His statement:

“Allah instructs you concerning your children” [Surah al-Nisā: 11]

is general with respect to the children but unrestricted with respect to circumstances.

The term “apparent” may refer to what appears (8) to a person, or it may refer to what the wording indicates. The former varies according to people’s understandings (9). The Quran contains much that (10) contradicts faulty understanding. As for the latter, that is what is under discussion.

(1) The words “despite the fact that” are an addition found only in B. The correct reading retains them, as they are necessary for the sentence to read coherently. (2) A, B, S, and R read: “He does not pray.” (3) A, B, and M read: “while traveling.” (4) N, M, H, and W read: “except from the four [rak'ahs].” (5) R, S, H, and W read: “While traveling, [four rak'ahs] are better.” (6) “Than the two rak'ahs”: thus in A and B. All other copies read: “than two rak'ahs.” (7) N and M read: “this at length and explained.” (8) A and B read: “what appears.” (9) A and B read: “understanding.” (10) A, B, and W read: *mā* (“what”), which is a corrupt reading.

الْقُرْآنِ عَلَى مَا يُخَالِفُ السُّنَّةَ إِذَا خَفِيَ الْأَمْرُ عَلَيْهِمْ، [مَعَ أَنَّهُ] (١) لَمْ يُوجَدْ فِي ظَاهِرِ الْقُرْآنِ مَا يُخَالِفُ السُّنَّةَ، كَمَنْ قَالَ مِنَ الْخَوَارِجِ: لَا نُصَلِّي (٢) فِي سَفَرٍ (٣) إِلَّا أَرْبَعًا (٤) ، وَمَنْ قَالَ: إِنَّ الْأَرْبَعَ أَفْضَلُ فِي السَّفَرِ (٥) مِنَ الرَّكْعَتَيْنِ (٦) . وَمَنْ قَالَ: لَا نَحْكُمُ بِشَاهِدٍ وَيَمِينٍ. وَقَدْ بَسَطَ الْكَلَامَ عَلَى ذَلِكَ [فِي مَوَاضِعَ] وَبَيَّنَ (٧) أَنَّ مَا دَلَّ عَلَيْهِ ظَاهِرُ الْقُرْآنِ حَقٌّ، وَأَنَّهُ لَيْسَ بِعَامٍّ مَخْصُوصٍ، فَإِنَّهُ لَيْسَ هُنَاكَ عُمُومٌ لَفْظِيٌّ، وَإِنَّمَا هُوَ مُطْلَقٌ، كَقَوْلِهِ تَعَالَى: {فَاقْتُلُوا الْمُشْرِكِينَ} [سُورَةِ التَّوْبَةِ: ٥] فَإِنَّهُ عَامٌّ فِي الْأَعْيَانِ، مُطْلَقٌ فِي الْأَحْوَالِ، وَقَوْلُهُ: {يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ} [سُورَةِ النِّسَاءِ: ١١] عَامٌّ فِي الْأَوْلَادِ، مُطْلَقٌ فِي الْأَحْوَالِ. وَلَفْظُ " الظَّاهِرِ " يُرَادُ بِهِ مَا قَدْ يَظْهَرُ (٨) لِلْإِنْسَانِ، وَقَدْ يُرَادُ بِهِ مَا يَدُلُّ عَلَيْهِ اللَّفْظُ. فَالْأَوَّلُ يَكُونُ بِحَسَبِ فُهُومِ (٩) النَّاسِ. وَفِي الْقُرْآنِ مِمَّا (١٠) يُخَالِفُ الْفَهْمَ الْفَاسِدَ شَيْءٌ كَثِيرٌ، وَأَمَّا الثَّانِي فَالْكَلَامُ فِيهِ.

(١) مَعَ أَنَّهُ: زِيَادَةٌ فِي (ب) فَقَطْ، وَالصَّوَابُ إِثْبَاتُهَا لِتَسْتَقِيمَ الْعِبَارَةُ. (٢) أ، ب، ص، ر: لَا يُصَلِّي. (٣) أ، ب، م: السَّفَرِ. (٤) ن، م، هـ، و: إِلَّا مِنَ الْأَرْبَعَا. (٥) ر، ص، هـ، و: فِي السَّفَرِ أَفْضَلُ. (٦) مِنَ الرَّكْعَتَيْنِ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: مِنْ رَكْعَتَيْنِ. (٧) ن، م: عَلَى هَذَا وَبَيَّنَ. . (٨) أ، ب: مَا يَظْهَرُ. (٩) أ، ب: مَفْهُومِ. (١٠) أ، ب، و: مَا، وَهُوَ تَحْرِيفٌ.