Minhaj as-Sunnah - Ibn Taimiya - (5/272)

Minhaj as-SunnahIbn Taimiya

and:

“The Most Merciful rose over the Throne.”

[Surah Tā Hā: 5]

(1)

And as for negation, read:

“There is nothing like Him, and He is the All-Hearing, the All-Seeing.”

[Surah al-Shūrā: 11]

(2)

“They do not encompass Him in knowledge.”

[Surah Tā Hā: 110]

(3)

“Whoever undergoes an experience like mine will come to know what I know.”

He spoke truth when he stated that his investigations into the methods of dialectical theology and philosophy had yielded him nothing beyond amassing “It was said” and “They said,” and that he had found in them nothing that could heal the sick or quench the thirsty. Indeed, whoever carefully examines all his books (4) will not find in them a single question concerning the foundations of religion that accords with the truth [as indicated by] (5) transmitted evidence and reason. Rather, he cites several opinions on each question, but he does not know the true opinion and therefore does not mention it.

The same is true of other theologians and philosophers; this is not peculiar to him. Truth is one and cannot lie outside what the messengers brought, which accords with sound reason—the innate disposition upon which Allah created mankind (6).

These people do not know this. Rather, they are among those who divided their religion and became sects, and they differ over the Book:

“Indeed, those who differ over the Book are in extreme dissension.”

[Surah al-Baqara: 176].

(1) The phrase “and righteous deeds raise it” appears only in W. In *Dār Taārud al-Aql wa-l-Naql*, 1/160, the verse from Sūrat Tā Hā precedes the verse from Sūrat Fātir. (2) The phrase “and He is the All-Hearing, the All-Seeing” appears only in H, R, and B; it is absent from *Dār Taārud al-Aql wa-l-Naql*. (3) In *Dār Taārud al-Aql wa-l-Naql*, the verse from Sūrat Maryam follows these two verses: “Do you know of anyone equal to Him?” (4) The word “all” is omitted from N and A. (5) The words within square brackets are omitted only from N. (6) H, B, and R read: “upon which He created His servants”; W reads: “upon which Allah created His servants.”

، {الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى} [سُورَةُ طه: ٥] (١) وَاقْرَأْ فِي النَّفْيِ: {لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ} [سُورَةُ الشُّورَى: ١١] (٢) ، {وَلَا يُحِيطُونَ بِهِ عِلْمًا} [سُورَةُ طَه: ١١٠] (٣) وَمَنْ جَرَّبٍ مِثْلَ تَجْرِبَتِي، عَرَفَ مِثْلَ مَعْرِفَتِي ". وَهُوَ صَادِقٌ فِيمَا أَخْبَرَ بِهِ أَنَّهُ لَمْ يَسْتَفِدْ مِنْ بُحُوثِهِ فِي الطُّرُقِ الْكَلَامِيَّةِ وَالْفَلْسَفِيَّةِ سِوَى أَنْ جَمَعَ قِيلَ وَقَالُوا، وَأَنَّهُ لَمْ يَجِدْ فِيهَا مَا يَشْفِي عَلِيلًا، وَلَا يَرْوِي غَلِيلًا، فَإِنَّ مَنْ تَدَبَّرَ كُتُبَهُ كُلَّهَا (٤) لَمْ يَجِدْ فِيهَا مَسْأَلَةً وَاحِدَةً مِنْ مَسَائِلِ أُصُولِ الدِّينِ مُوَافِقَةً لِلْحَقِّ [الَّذِي يَدُلُّ عَلَيْهِ] (٥) الْمَنْقُولُ وَالْمَعْقُولُ، بَلْ يَذْكُرُ فِي الْمَسْأَلَةِ عِدَّةَ أَقْوَالٍ، وَالْقَوْلُ الْحَقُّ لَا يَعْرِفُهُ فَلَا يَذْكُرُهُ. وَهَكَذَا غَيْرُهُ مِنْ أَهْلِ الْكَلَامِ وَالْفَلْسَفَةِ، لَيْسَ هَذَا مِنْ خَصَائِصِهِ، فَإِنَّ الْحَقَّ وَاحِدٌ، وَلَا يَخْرُجُ عَمَّا جَاءَتْ بِهِ الرُّسُلُ، وَهُوَ الْمُوَافِقُ لِصَرِيحِ الْعَقْلِ: فِطْرَةُ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا (٦) . وَهَؤُلَاءِ لَا يَعْرِفُونَ ذَلِكَ، بَلْ هُمْ مِنَ الَّذِينَ فَرَّقُوا دَيْنَهُمْ وَكَانُوا شِيَعًا، وَهُمْ مُخْتَلِفُونَ فِي الْكِتَابِ: {وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ} [سُورَةُ الْبَقَرَةِ: ١٧٦] .

(١) وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ، فِي (و) فَقَطْ: وَجَاءَ آيَةُ سُورَةِ طَه قَبْلَ آيَةِ سُورَةِ فَاطِرٍ فِي " دَرْءِ. . . " ١/١٦٠. (٢) وَهُوَ السَّمِيعُ الْبَصِيرُ، فِي (ح) ، (ر) ، (ب) فَقَطْ، وَلَيْسَتْ فِي " دَرْءِ. . ". (٣) فِي " دَرْءِ. . . " جَاءَتْ بَعْدَ هَاتَيْنِ الْآيَتَيْنِ آيَةُ سُورَةِ مَرْيَمَ (هَلْ تَعْلَمُ لَهُ سَمِيًّا) . (٤) كُلَّهَا: سَاقِطَةٌ مِنْ (ن) ، (أ) . (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) فَقَطْ. (٦) ح، ب، ر: فَطَرَ عَلَيْهَا عِبَادَهُ، وَ: فَطَرَ اللَّهُ عَلَيْهَا عِبَادَهُ.