Minhaj as-Sunnah - Ibn Taimiya - (2/345)

Minhaj as-SunnahIbn Taimiya

and others (1). When this approach is followed with them, it proves useful regarding the points at issue, and the matter becomes clear to them (2). Every group possesses some truth and some falsehood. When it is addressed, it is shown: “The truth to which we call you (3) has a greater claim to acceptance than that upon which we agree with you. The prophethood (4) of Muhammad—may Allah bless him and grant him peace—has a greater claim to acceptance than the prophethood of Moses and Jesus [peace be upon them both] (5), and the caliphate of Abū Bakr and Umar has a greater claim to validity (6) than the caliphate of Alī.

“For every sound line of proof [that has been cited] (7) by which the prophethood of this one [and that one] (8) is established, that same proof establishes [thereby] (9) the prophethood of Muhammad—may Allah bless him and grant him peace—a fortiori. (10 Nor is there any sound line of proof by which the caliphate of Alī is established without its establishing the caliphate of these two a fortiori 10) (10).”

One also explains (11) to them that whatever they use to reject this truth may also be used to reject the truth (12) they possess. Thus, nothing (13) impugns (* the points under dispute without also constituting an attack (14) upon the points of consensus; and there is nothing by which the points of consensus are established that does not also establish thereby (15) the points under dispute *) (16). Nor can any objection be raised against the prophethood of Muhammad [may blessings

(1) ʿ: “and others besides the two,” which is an obvious corruption. (2) B, A: The phrase “then it became clear to them” is absent; ʿ: the words “then it became clear” are absent. (3) ʿ: “It became clear to it that the truth to which you call them…”; N, M: “It was made clear to it that the truth to which he calls you…” (4) B, A, N, M: “Thus, the prophethood of…” (5) “Peace be upon them both” is an addition in A and B. (6) “To validity” is absent from M. (7) “Cited” is absent from B, A, N, and M. (8) B: “the prophethood of these two.” (9) “Thereby” is absent from B, A, N, and M. (10) The passage between the two (10) markers is absent from A and B. (11) B, A: “and it becomes clear”; N: “and it became clear.” (12) “The truth” is absent from ʿ. (13) B, A: “by anything”; N: “in anything”; M: “for anything.” (14) B, A, N, M: “except that it had already arisen.” (15) “Thereby” is absent from ʿ. (16) In manuscript N, the passage between the two asterisks is incomplete and confused.

وَغَيْرِهِمْ (١) ، إِذَا سُلِكَ مَعَهُمْ هَذَا الطَّرِيقُ نَفَعَ فِي مَوَارِدِ النِّزَاعِ فَتَبَيَّنَ لَهُمْ (٢) ، وَمَا مِنْ طَائِفَةٍ إِلَّا وَمَعَهَا حَقٌّ وَبَاطِلٌ، فَإِذَا خُوطِبَتْ بُيِّنَ لَهَا أَنَّ الْحَقَّ الَّذِي نَدْعُوكُمْ إِلَيْهِ (٣) هُوَ أَوْلَى بِالْقَبُولِ مِنَ الَّذِي وَافَقْنَاكُمْ عَلَيْهِ، وَنُبُوَّةُ (٤) مُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَوْلَى بِالْقَبُولِ مِنْ نُبُوَّةِ مُوسَى وَعِيسَى [عَلَيْهِمَا السَّلَامُ] (٥) ، وَخِلَافَةُ أَبِي بَكْرٍ وَعُمَرَ أَوْلَى بِالصِّحَّةِ (٦) مِنْ خِلَافَةِ عَلِيٍّ، فَمَا [ذُكِرَ] (٧) مِنْ طَرِيقٍ صَحِيحٍ يَثْبُتُ بِهَا نُبُوَّةُ هَذَا [وَهَذَا] (٨) إِلَّا وَهِيَ تَثْبُتُ [بِهَا] (٩) نُبُوَّةُ مُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِطَرِيقِ الْأَوْلَى، (١٠ وَمَا مِنْ طَرِيقٍ صَحِيحٍ يَثْبُتُ بِهَا خِلَافَةُ عَلِيٍّ إِلَّا وَهِيَ تُثْبِتُ خِلَافَةَ هَذَيْنِ بِطَرِيقِ الْأَوْلَى ١٠) (١٠) ، وَيُبَيِّنُ (١١) لَهُمْ أَنَّ مَا يَدْفَعُونَ بِهِ هَذَا الْحَقَّ يُمْكِنُ أَنْ يُدْفَعَ بِهِ الْحَقُّ (١٢) الَّذِي مَعَهُمْ، فَمَا يُقْدَحُ شَيْءٌ (١٣) فِي (* مَوَارِدِ النِّزَاعِ إِلَّا كَانَ قَدْحًا (١٤) فِي مَوَارِدِ الْإِجْمَاعِ، وَمَا مِنْ شَيْءٍ يَثْبُتُ بِهِ مَوَارِدُ الْإِجْمَاعِ إِلَّا وَهُوَ يَثْبُتُ بِهِ (١٥) مَوَارِدُ النِّزَاعِ *) (١٦) ، وَمَا مِنْ سُؤَالٍ يَرِدُ عَلَى نُبُوَّةِ مُحَمَّدٍ [صَلَّى

(١) ع: وَغَيْرِهِمَا، وَهُوَ تَحْرِيفٌ ظَاهِرٌ. (٢) ب، ا: عِبَارَةُ " فَتَبَيَّنَ لَهُمْ " سَاقِطَةٌ ; ع: كَلِمَةُ " فَتَبَيَّنَ " سَاقِطَةٌ. (٣) ع: تَبَيَّنَ لَهَا أَنَّ الْحَقَّ الَّذِي تَدْعُوهُمْ إِلَيْهِ ; ن، م: بُيِّنَ لَهَا أَنَّ الْحَقَّ الَّذِي يَدْعُوكُمْ إِلَيْهِ. (٤) ب، ا، ن، م: فَنُبُوَّةُ. (٥) عَلَيْهِمَا السَّلَامُ: زِيَادَةٌ فِي (أ) ، (ب) . (٦) بِالصِّحَّةِ: سَاقِطَةٌ مِنْ (م) . (٧) ذُكِرَ: سَاقِطَةٌ مِنْ (ب) ، (أ) ، (ن) ، (م) . (٨) ب: نُبُوَّةُ هَذَيْنِ. (٩) بِهَا: سَاقِطَةٌ مِنْ (ب) ، (أ) ، (ن) ، (م) . (١٠) : (١٠ - ١٠) سَاقِطٌ مِنْ (أ) ، (ب) . (١١) ب، ا: وَيَتَبَيَّنُ ; ن: وَتَبَيَّنَ. (١٢) الْحَقُّ: سَاقِطَةٌ مِنْ (ع) . (١٣) ب، ا: بِشَيْءٍ ; ن: فِي شَيْءٍ ; م: لِشَيْءٍ. (١٤) ب، ا، ن، م: إِلَّا كَانَ قَدْ جَاءَ. (١٥) بِهِ: سَاقِطَةٌ مِنْ (ع) . (١٦) الْكَلَامُ بَيْنَ النَّجْمَتَيْنِ فِي نُسْخَةِ (ن) نَاقِصٌ وَمُضْطَرِبٌ.