Minhaj as-Sunnah - Ibn Taimiya - (7/419)

Minhaj as-SunnahIbn Taimiya

other than those employed by hadith scholars, and we have demonstrated their falsehood in different ways: at times by reason, at times by what is established by the Quran, at times by what is established through mass transmission, and at times by what all people have unanimously agreed upon.

It is well known that reports which conflict with the Quran, with what is established through mass transmission, with consensus, or with reason are invalid. This is among(1) the means by which the transmission paths of the reports they use to contradict the doctrine of Ahl al-Sunnah may be identified.

They rely for their proofs on only one of three things: a false transmitted report, an ambiguous and misleading indication(2), or an invalid analogy. This is the condition of anyone who adduces a false proof and attributes it to the Sharia, for the basis of his argument is either a text or an analogy. A text requires an authentic chain of transmission and wording that supports the intended conclusion: it must be reliably established from the Messenger, and it must indicate(3) the conclusion sought.

Invalid arguments based on transmitted authority take one of three forms: a false transmission, an authentic transmission that does not support the claim, or an invalid analogy. Neither the Rāfidis nor any other adherents of falsehood possess an argument based on transmitted authority except of this kind.

When we say “transmission,” this includes the words of Allah and His Messenger, as well as the statements of those whose consensus is authoritative, according to those who accept consensus as proof; the Rāfidis, however, do not accept consensus as proof. Actions, tacit approvals, and abstentions are treated in the same way.

[Chapter: Not everyone who engages in rational inquiry and inference is well versed in transmitted reports or able to distinguish their truth from their falsehood and what is correct in them from what is mistaken]

Chapter

Know that not everyone who engages in rational inquiry and inference is well versed in transmitted reports

(1) B reads: “this, and among.” (2) “Misleading” is omitted in S and B. (3) N and S read: “established and indicative.”

غَيْرِ طُرُقِ أَهْلِ الْحَدِيثِ، وَبَيَّنَّا كَذِبَهُمْ: تَارَةً بِالْعَقْلِ، وَتَارَةً بِمَا عُلِمَ بِالْقُرْآنِ، وَتَارَةً بِمَا عُلِمَ بِالتَّوَاتُرِ، وَتَارَةً بِمَا أَجْمَعَ النَّاسُ كُلُّهُمْ عَلَيْهِ. وَمِنَ الْمَعْلُومِ أَنَّ الْأَخْبَارَ الْمُخَالِفَةَ لِلْقُرْآنِ وَالتَّوَاتُرِ وَالْإِجْمَاعِ، وَالْمُخَالِفَةَ لِلْعَقْلِ يُعْلَمُ بُطْلَانُهَا، وَهَذَا مِنْ (١) جُمْلَةِ الطُّرُقِ الَّتِي يُعْلَمُ بِهَا طُرُقُ مَا يُنَاقِضُونَ بِهِ مَذْهَبَ أَهْلِ السُّنَّةِ مِنَ الْأَخْبَارِ، وَهُمْ لَا يَعْتَمِدُونَ فِي أَدِلَّتِهِمْ إِلَّا عَلَى أَحَدِ ثَلَاثَةِ أَشْيَاءَ: إِمَّا نَقْلٌ كَاذِبٌ، وَإِمَّا دَلَالَةٌ مُجْمَلَةٌ مُشَبَّهَةٌ (٢) ، وَإِمَّا قِيَاسٌ فَاسِدٌ، وَهَذَا حَالُ كُلِّ مَنِ احْتَجَّ بِحُجَّةٍ فَاسِدَةٍ نَسَبَهَا إِلَى الشَّرِيعَةِ، فَإِنَّ عُمْدَتَهُ إِمَّا نَصٌّ، وَإِمَّا قِيَاسٌ، وَالنَّصُّ يَحْتَاجُ إِلَى صِحَّةِ الْإِسْنَادِ، وَدَلَالَةِ الْمَتْنِ، فَلَا بُدَّ أَنْ يَكُونَ النَّصُّ ثَابِتًا عَنِ الرَّسُولِ، وَلَا بُدَّ أَنْ يَكُونَ دَالًّا (٣) عَلَى الْمَطْلُوبِ. وَالْحُجَجُ الْبَاطِلَةُ السَّمْعِيَّةُ إِمَّا نَقْلٌ كَاذِبٌ، وَإِمَّا نَقْلٌ صَحِيحٌ لَا يَدُلُّ، وَإِمَّا قِيَاسٌ فَاسِدٌ، وَلَيْسَ لِلرَّافِضَةِ وَغَيْرِهِمْ مِنْ أَهْلِ الْبَاطِلِ حُجَّةٌ سَمْعِيَّةٌ إِلَّا مِنْ هَذَا الْجِنْسِ، وَقَوْلُنَا: " نَقْلٌ " يَدْخُلُ فِيهِ كَلَامُ اللَّهِ وَرَسُولِهِ، وَكَلَامُ أَهْلِ الْإِجْمَاعِ عِنْدَ مَنْ يَحْتَجُّ بِهِ، فَإِنَّ الرَّافِضَةَ لَا تَحْتَجُّ بِالْإِجْمَاعِ. وَالْأَفْعَالُ وَالْإِقْرَارُ وَالْإِمْسَاكُ يَجْرِي مَجْرَى ذَلِكَ. [فصل لَيْسَ كُلُّ أَحَدٍ مِنْ أَهْلِ النَّظَرِ وَالِاسْتِدْلَالِ خَبِيرًا بِالْمَنْقُولَاتِ وَالتَّمْيِيزِ بَيْنَ صِدْقِهَا وَكَذِبِهَا وَصَوَابِهَا وَخَطَئِهَا] فَصْلٌ وَاعْلَمْ أَنَّهُ لَيْسَ كُلُّ أَحَدٍ مِنْ أَهْلِ النَّظَرِ وَالِاسْتِدْلَالِ خَبِيرًا بِالْمَنْقُولَاتِ

(١) ب: هَذَا وَمِنْ (٢) مُشَبَّهَةٌ: سَاقِطَةٌ مِنْ (س) ، (ب) (٣) ن، س: ثَابِتًا دَالًّا