Minhaj as-Sunnah - Ibn Taimiya - (6/473)

Minhaj as-SunnahIbn Taimiya

of its nonexistence. Moreover, one of the harms entailed by this is that obeying and believing someone who is not a prophet would be no different from obeying the Prophet unconditionally. If he is equal (1) to the Prophet in that he must be obeyed in everything, must be believed in everything, and is held to be free of every error (2), it may be asked:

“What (3) distinguishing characteristic does the Prophet alone possess, such that one is a prophet while the other is not?”

If it is said:

“That revelation descends upon him.”

The reply is:

“If the non-prophet has attained the very purpose for which revelation descends upon the Prophet, he has been spared the hardship experienced by the Prophet while sharing with him in the intended outcome.

“Furthermore, his infallibility could only be through his being inspired with the truth—and that is revelation.

“Furthermore, he must either report what the Prophet—may Allah bless him and grant him peace—reported (4) and command what he commanded, or report additional information and commands (5). If it is the former, there is neither any need for him nor any benefit in him, for this is already known through the reports of the Messenger (6) and his commands. If it is other than (7) that, and he is infallible regarding it, then he is a prophet, for he is not (8) merely transmitting from the first Prophet.”

If it is said:

“Rather, he preserves (9) what the Messenger brought.”

(1) B reads: “and that he be equal.” (2) M reads: “from him.” (3) M reads: “What.” (4) “May Allah bless him and grant him peace” is absent from M. (5) M reads: “an addition.” (6) M reads: “the Prophet—may Allah bless him and grant him peace.” (7) M reads: “without.” (8) N and M read: “because he is not.” (9) N and B read: “knows.”

بِالْعَدَمِ. ثُمَّ مِنَ الْمَفَاسِدِ فِي ذَلِكَ أَنْ يَكُونَ طَاعَةُ مَنْ لَيْسَ بِنَبِيٍّ وَتَصْدِيقُهُ مِثْلَ طَاعَةِ النَّبِيِّ مُطْلَقًا. وَإِذَا سَاوَى (١) النَّبِيَّ فِي وُجُوبِ طَاعَتِهِ فِي كُلِّ شَيْءٍ وَوُجُوبِ تَصْدِيقِهِ فِي كُلِّ شَيْءٍ، وَنَفْيِ كُلِّ غَلَطٍ مِنْهُ (٢) . فَيُقَالُ: فَأَيُّ (٣) شَيْءٍ خَاصَّةُ النَّبِيِّ الَّتِي انْفَرَدَ بِهَا عَنْهُ، حَتَّى صَارَ هَذَا نَبِيًّا، وَهَذَا لَيْسَ بِنَبِيٍّ؟ . فَإِنْ قِيلَ: بِنُزُولِ الْوَحْيِ عَلَيْهِ. قِيلَ: إِذَا كَانَ الْمَقْصُودُ بِنُزُولِ الْوَحْيِ عَلَيْهِ قَدْ حَصَلَ لَهُ، فَقَدِ اسْتَرَاحَ مِنَ التَّعَبِ الَّذِي كَانَ يَحْصُلُ لِلنَّبِيِّ، وَقَدْ شَارَكَهُ فِي الْمَقْصُودِ. وَأَيْضًا فَعِصْمَتُهُ إِنَّمَا تَكُونُ بِإِلْهَامِ الْحَقِّ لَهُ، وَهَذَا وَحْيٌ. وَأَيْضًا فَإِمَّا أَنْ يُخْبِرَ بِمَا أَخْبَرَ بِهِ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (٤) ، وَيَأْمُرُ بِمَا أَمَرَ بِهِ، أَوْ يُخْبِرُ بِأَخْبَارٍ وَأَوَامِرَ زَائِدَةٍ (٥) . فَإِنْ كَانَ الْأَوَّلَ لَمْ يَكُنْ إِلَيْهِ حَاجَةٌ، وَلَا فِيهِ فَائِدَةٌ، فَإِنَّ هَذَا قَدْ عُرِفَ بِأَخْبَارِ الرَّسُولِ (٦) . وَأَوَامِرِهِ. وَإِنْ كَانَ غَيْرَ (٧) ذَلِكَ، وَهُوَ مَعْصُومٌ فِيهِ، فَهَذَا نَبِيٌّ، فَإِنَّهُ لَيْسَ (٨) بِمُبَلِّغٍ عَنِ الْأَوَّلِ. وَإِذَا قِيلَ: بَلْ يَحْفَظُ (٩) مَا جَاءَ بِهِ الرَّسُولُ.

(١) ب: وَأَنْ يُسَاوِيَ. (٢) م: عَنْهُ. (٣) م: أَيُّ (٤) صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَيْسَتْ فِي (م) . (٥) م: زِيَادَةٍ. (٦) م: النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. (٧) م: بِغَيْرِ. (٨) ن، م: بِأَنْ لَيْسَ. (٩) ن، ب: يَعْرِفُ.