Minhaj as-Sunnah - Ibn Taimiya - (2/256)

Minhaj as-SunnahIbn Taimiya

This, without doubt, is what Alī [ibn Abī Tālib], Jafar [ibn Muhammad], and the others (1) among the Ahl al-Bayt [may Allah be pleased with them] (2), as well as all the other early generations of the Muslim community, meant. It is therefore evident that these Rāfidah oppose the leading authorities of the Ahl al-Bayt and all the other early Muslims regarding the Quran, just as they oppose them in other matters.

As for their assertion that it is “made,” Allah did not describe it as “made” in a construction taking only one object. Rather, He said:

“Indeed, We have made it an Arabic Quran” [Sūrat al-Zukhruf: 3].

Thus, if they say, “It was made an Arabic Quran,” that is true.

As for His statement, Exalted is He:

“No newly uttered reminder comes to them from their Lord” [Sūrat al-Anbiyā: 2],

this verse indicates that the “reminder” is of two kinds: that which is newly uttered and that which is not. This is like saying, “No just man ever came to me without my accepting his testimony.” An adjective qualifying an indefinite noun restricts its scope. Yet according to them, every reminder is newly uttered. Moreover, what “newly uttered” means in the Quran is not what it means in their discourse. They have therefore failed to agree with the Quran.

Furthermore, if it is said, “It is newly uttered” (3), it does not necessarily follow that it is created and separate (4) from Allah. Rather, if Allah speaks it (5) by His will and power, while it subsists in Him, it may be said to be newly uttered. Nevertheless, it remains His speech, subsisting in His Essence, and is not created.

This is the position of many leading authorities of the Sunnah and hadith. Al-Bukhārī and others cited in support of this the Prophet’s statement—may Allah bless him and grant him peace: “Allah brings about from His command whatever

(1) N and M read: “ʿAlī, Jaʿfar, and others.” (2) The phrase “May Allah be pleased with them” is an addition in ʿ. (3) N reads: “Indeed, it is originated.” (4) N and M read: “established,” which is erroneous. (5) ʿ reads: “Rather, when he utters it.”

فَهَذَا هُوَ مُرَادُ عَلِيِّ [بْنِ أَبِي طَالِبٍ] وَجَعْفَرِ [بْنِ مُحَمَّدٍ] وَغَيْرِهِمَا (١) مِنْ أَهْلِ الْبَيْتِ - [رِضْوَانُ اللَّهِ عَلَيْهِمْ] (٢) - وَسَائِرِ سَلَفِ الْأُمَّةِ بِلَا رَيْبٍ. فَتَبَيَّنَ أَنَّ هَؤُلَاءِ الرَّافِضَةَ مُخَالِفُونَ لِأَئِمَّةِ أَهْلِ الْبَيْتِ وَسَائِرِ السَّلَفِ فِي مَسْأَلَةِ الْقُرْآنِ كَمَا خَالَفُوهُمْ فِي غَيْرِهَا. وَأَمَّا قَوْلُهُمْ: إِنَّهُ مَجْعُولٌ، فَاللَّهُ لَمْ يَصِفْهُ بِأَنَّهُ مَجْعُولٌ مُعَدَّى إِلَى مَفْعُولٍ وَاحِدٍ، بَلْ قَالَ: {إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا} [سُورَةُ الزُّخْرُفِ: ٣] ، فَإِذَا قَالُوا: هُوَ مَجْعُولٌ قُرْآنًا عَرَبِيًّا، فَهَذَا حَقٌّ. وَأَمَّا قَوْلُهُ تَعَالَى: {مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ} [سُورَةُ الْأَنْبِيَاءِ: ٢] ، فَهَذِهِ الْآيَةُ تَدُلُّ عَلَى أَنَّ " الذِّكْرَ " نَوْعَانِ: مُحْدَثٌ وَغَيْرُ مُحْدَثٍ، كَمَا تَقُولُ: مَا جَاءَنِي مِنْ رَجُلٍ عَدْلٍ إِلَّا قَبِلْتُ شَهَادَتَهُ، وَصِفَةُ النَّكِرَةِ لِلتَّخْصِيصِ، وَعِنْدَهُمْ كُلُّ ذَلِكَ مُحْدَثٌ، وَالْمُحْدَثُ فِي الْقُرْآنِ لَيْسَ هُوَ الْمُحْدَثُ فِي كَلَامِهِمْ، فَلَمْ يُوَافِقُوا الْقُرْآنَ. ثُمَّ إِذَا قِيلَ: هُوَ مُحْدَثٌ (٣) ، لَمْ يَلْزَمْ مِنْ ذَلِكَ أَنْ يَكُونَ مَخْلُوقًا بَائِنًا (٤) عَنِ اللَّهِ، بَلْ إِذَا تَكَلَّمَ اللَّهُ بِهِ (٥) بِمَشِيئَتِهِ وَقُدْرَتِهِ وَهُوَ قَائِمٌ بِهِ، جَازَ أَنْ يُقَالَ: هُوَ مُحْدَثٌ، وَهُوَ مَعَ ذَلِكَ كَلَامُهُ الْقَائِمُ بِذَاتِهِ وَلَيْسَ بِمَخْلُوقٍ. وَهَذَا قَوْلُ كَثِيرٍ مِنْ أَئِمَّةِ السُّنَّةِ وَالْحَدِيثِ. وَقَدِ احْتَجَّ الْبُخَارِيُّ وَغَيْرُهُ عَلَى ذَلِكَ بِقَوْلِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «إِنَّ اللَّهَ يُحْدِثُ مِنْ أَمْرِهِ مَا

(١) ن، م: عَلِيٍّ وَجَعْفَرٍ وَغَيْرِهِمَا. (٢) عِبَارَةُ " رِضْوَانُ اللَّهِ عَلَيْهِمْ ": زِيَادَةٌ فِي (ع) . (٣) ن: إِنَّهُ مُحْدَثٌ. (٤) ن، م: ثَابِتًا، وَهُوَ خَطَأٌ. (٥) ع: بَلْ إِذَا تَكَلَّمَ بِهِ.