Minhaj as-Sunnah - Ibn Taimiya - (6/463)

Minhaj as-SunnahIbn Taimiya

If you claim the former, you are told:

The words of the Imam—and of everyone else (1)—are in the same position. When a ruler addresses the people (2), he must address them in general terms encompassing individuals, actions, and other matters. It is impossible for him, in his address, to specify every act of [every] (3) agent at every moment. Since this is impossible, he can employ only general, universal discourse—and such general, universal discourse is possible for the Messenger.

If you claim that the Messenger’s texts themselves are not general and universal, you are told:

This claim is rejected. Even if it were conceded that such generality cannot be affirmed of the texts of the Messenger—who is more perfect than the Imam—it would be all the more fitting to deny it of the Imam’s texts. Thus, in dealing with the Imam’s discourse, you are compelled to accept one of two things: either that the wording has general application, or that the meanings have general application through rational consideration. Whichever of the two it may be, it can more readily be established in the Messenger’s discourse; hence there is no need for the Imam’s explanation (4) of the rulings.

The eleventh answer:

It may be said: Moreover, (5) Allah Most High says:

“We have never sent a messenger except in the language of his people, so that he might make matters clear to them.”

[Surah Abraham: 4]

And Allah Most High says:

“So that mankind would have no argument against Allah after the messengers.”

[Surah al-Nisā: 165]

And Allah Most High says:

“The Messenger’s duty is only clear conveyance.”

[Surah al-Nūr: 54]

And there are other such verses.

[It is therefore said:] (6) And has (7) the proof been established against creation (8) through an explanation of the outlines, or not?

(1) M reads: “and the words of everyone.” (2) N reads: “For when rulers address the people”; M: “For what is intended is to encompass the people.” (3) “Every” is absent from N. (4) N reads: *thabātuhu* (its being established); B: *thubūt* (establishment). (5) M and B omit “and,” reading: “indeed.” (6) “It is therefore said” is absent from N and B. (7) N and B omit “and,” reading: “Has...?” (8) N and B read: “the truth.”

فَإِنِ ادَّعَيْتَ الْأَوَّلَ، قِيلَ لَكَ: وَكَلَامُ الْإِمَامِ وَكُلُّ أَحَدٍ (١) بِهَذِهِ الْمَنْزِلَةِ، فَإِنَّ الْأَمِيرَ إِذَا خَاطَبَ النَّاسَ (٢) فَلَا بُدَّ أَنْ يُخَاطِبَهُمْ بِكَلَامٍ عَامٍّ يَعُمُّ الْأَعْيَانَ وَالْأَفْعَالَ وَغَيْرَ ذَلِكَ، فَإِنَّهُ مِنَ الْمُمْتَنِعِ أَنْ يُعَيِّنَ بِخِطَابِهِ كُلَّ فِعْلٍ مِنْ [كُلِّ] (٣) فَاعِلٍ فِي كُلِّ وَقْتٍ، فَإِنَّ هَذَا غَيْرُ مُمْكِنٍ، فَإِذًا لَا يُمْكِنُهُ إِلَّا الْخِطَابُ الْعَامُّ الْكُلِّيُّ، وَالْخِطَابُ الْعَامُّ الْكُلِّيُّ مُمْكِنٌ مِنَ الرَّسُولِ. وَإِنِ ادَّعَيْتَ أَنَّ نَفْسَ نُصُوصِ الرَّسُولِ لَيْسَتْ عَامَّةً كُلِّيَّةً. قِيلَ لَكَ: هَذَا مَمْنُوعٌ وَبِتَقْدِيرِ أَنْ يُمْنَعَ هَذَا فِي نُصُوصِ الرَّسُولِ الَّذِي هُوَ أَكْمَلُ مِنَ الْإِمَامِ، فَمَنْعُ ذَلِكَ مِنْ نُصُوصِ الْإِمَامِ أَوْلَى وَأَحْرَى، فَأَنْتَ مُضْطَرٌّ فِي خِطَابِ الْإِمَامِ إِلَى أَحَدِ أَمْرَيْنِ: إِمَّا ثُبُوتُ عُمُومِ الْأَلْفَاظِ، وَإِمَّا ثُبُوتُ عُمُومِ الْمَعَانِي بِالِاعْتِبَارِ. وَأَيُّهُمَا كَانَ أَمْكَنَ إِثْبَاتُهُ فِي خِطَابِ الرَّسُولِ، فَلَا يَحْتَاجُ فِي بَيَانِهِ (٤) الْأَحْكَامَ إِلَى الْإِمَامِ. الْوَجْهُ الْحَادِي عَشَرَ: أَنْ يُقَالَ: وَقَدْ (٥) قَالَ تَعَالَى: {وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ} [سُورَةُ إِبْرَاهِيمَ: ٤] وَقَالَ تَعَالَى: {لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ} [سُورَةُ النِّسَاءِ: ١٦٥] وَقَالَ تَعَالَى: {وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ} [سُورَةُ النُّورِ: ٥٤] وَأَمْثَالُ ذَلِكَ. [فَيُقَالُ:] (٦) وَهَلْ (٧) قَامَتِ الْحُجَّةُ عَلَى الْخَلْقِ (٨) بِبَيَانِ الرُّسُومِ أَمْ لَا؟

(١) م: وَكَلَامُ كُلِّ أَحَدٍ. (٢) ن: فَإِنَّ الْأُمَرَاءَ إِذَا خَاطَبَ النَّاسَ، م: فَإِنَّ الْمُرَادَ إِحَاطَةُ النَّاسِ. (٣) كُلِّ: سَاقِطَةٌ مِنْ (ن) . (٤) ن: ثَبَاتُهُ، ب: ثُبُوتُ. (٥) م، ب: قَدْ. (٦) فَيُقَالُ: سَاقِطَةٌ مِنْ (ن) ، (ب) . (٧) ن، ب: هَلْ. (٨) ن، ب: الْحَقِّ.