Minhaj as-Sunnah - Ibn Taimiya - (4/219)

Minhaj as-SunnahIbn Taimiya

when it has not been restricted [by a solitary report] (1). As for a general expression that has already been restricted, it may, in the general view among them, be further restricted by a solitary report—especially a report that has been met with acceptance, for they agree that such a report may restrict the general purport of the Quran.

The Companions met this report with acceptance and unanimously acted upon it, as we shall mention [Allah Most High willing] (2). Restriction by a widely transmitted explicit text and by consensus is agreed upon.

Whoever follows this approach says: The apparent sense of the verse is general (3), but its general scope has been restricted. Whoever follows the first approach does not concede that it has an apparently general scope except in relation to someone whom these persons are known to inherit from. Nor should it be said (4), “Its apparent meaning has been abandoned.” Rather, we say (5): It was intended only to state (6) the heir’s share, not the circumstances under which inheritance is established (7). The verse is general in its application to children and deceased persons, and unqualified with respect to [those whose estates are inherited. As for] (8) the conditions of inheritance, the verse does not address them; rather, it is unqualified in that respect (9), neither negating nor affirming anything about them.

Likewise, His saying (10), Exalted is He—“Then kill the polytheists wherever you find them” [Surah al-Tawba: 5]—

(1) The phrase “by a solitary report” is omitted from N and M. (2) The phrase “Allah Most High willing” is omitted from N and M. (3) B only: “He says: Its apparent sense is general.” (4) B only: “and he does not say.” (5) A, B, N, M: “he says.” (6) A: “It is intended thereby only to state…”; B: “It is intended thereby only to state.” (7) A, B: “in which inheritance is established.” (8) The text within square brackets is omitted from N and M. (9) R, H, S: “unqualified in that respect.” (10) B only: “just as His saying…”

إِذَا لَمْ يَكُنْ مَخْصُوصًا [بِخَبَرِ الْوَاحِدِ] (١) ، فَأَمَّا الْعَامُّ الْمَخْصُوصُ فَيَجُوزُ تَخْصِيصُهُ بِخَبَرِ الْوَاحِدِ عَنْ عَوَامِّهِمْ، لَا سِيَّمَا الْخَبَرُ الْمُتَلَقَّى بِالْقَبُولِ؛ فَإِنَّهُمْ مُتَّفِقُونَ عَلَى تَخْصِيصِ عُمُومِ الْقُرْآنِ بِهِ. وَهَذَا الْخَبَرُ تَلَقَّتْهُ الصَّحَابَةُ بِالْقَبُولِ، وَأَجْمَعُوا عَلَى الْعَمَلِ بِهِ، كَمَا سَنَذْكُرُهُ [إِنْ شَاءَ اللَّهُ تَعَالَى] (٢) . وَالتَّخْصِيصُ بِالنَّصِّ الْمُسْتَفِيضِ وَالْإِجْمَاعِ مُتَّفَقٌ عَلَيْهِ. وَمَنْ سَلَكَ هَذَا الْمَسْلَكَ يَقُولُ: ظَاهِرُ الْآيَةِ الْعُمُومُ (٣) ، لَكِنَّهُ عُمُومٌ مَخْصُوصٌ. وَمَنْ سَلَكَ الْمَسْلَكَ الْأَوَّلَ لَمْ يُسَلِّمْ ظُهُورَ الْعُمُومِ إِلَّا فِيمَنْ عَلِمَ أَنَّ هَؤُلَاءِ يَرِثُونَهُ، وَلَا يُقَالُ (٤) : إِنَّ ظَاهِرَهَا مَتْرُوكٌ، بَلْ نَقُولُ (٥) : لَمْ يُقْصَدْ بِهَا إِلَّا بَيَانُ (٦) نَصِيبِ الْوَارِثِ، لَا بَيَانُ الْحَالِ الَّتِي يَثْبُتُ فِيهَا الْإِرْثُ (٧) ، فَالْآيَةُ عَامَّةٌ فِي الْأَوْلَادِ وَالْمَوْتَى، مُطْلَقَةٌ فِي [الْمَوْرُوثِينَ. وَأَمَّا] (٨) شُرُوطُ الْإِرْثِ فَلَمْ تَتَعَرَّضْ لَهُ الْآيَةُ، بَلْ هِيَ مُطْلَقَةٌ فِيهِ (٩) : لَا تَدُّلُ عَلَيْهِ بِنَفْيٍ وَلَا إِثْبَاتٍ. كَمَا فِي قَوْلِهِ (١٠) تَعَالَى: {فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ} [سُورَةِ التَّوْبَةِ: ٥]

(١) عِبَارَةُ " بِخَبَرِ الْوَاحِدِ ": سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) عِبَارَةُ " إِنْ شَاءَ اللَّهُ تَعَالَى ": سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) ب (فَقَطْ) : يَقُولُ ظَاهِرُهُ الْعُمُومُ. (٤) ب (فَقَطْ) : وَلَا يَقُولُ. (٥) أ، ب، ن، م: يَقُولُ. (٦) أ: إِنَّمَا يُقْصَدُ بِهَا بَيَانُ. .؛ ب: إِنَّمَا يُقْصَدُ بِهَا بَيَانُ. (٧) أ، ب: الَّذِي يَثْبُتُ فِيهِ الْإِرْثُ. (٨) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٩) ر، هـ، ص: مُطْلَقَةٌ فِي ذَلِكَ. (١٠) ب (فَقَطْ) : كَمَا أَنَّ قَوْلَهُ. .