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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الشهادات
Book of Testimonies
باب: : ما ترد به شهادة أهل الأهواء
Chapter: What renders the testimony of the people of innovation rejected
Bayhaqi 20899 — What renders the testimony of the people of innovation
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو مُحَمَّدٍ الْمُزَنِيُّ، قَالَ: سَمِعْتُ يُوسُفَ بْنَ مُوسَى الْمَرْوَرُوذِيَّ، سَنَةَ خَمْسٍ وَتِسْعِينَ وَمِائَتَيْنِ يَقُولُ: كُنَّا عِنْدَ أَبِي إِبْرَاهِيمَ الْمُزَنِيِّ بِمِصْرَ جَمَاعَةٌ مِنْ أَهْلِ خُرَاسَانَ، وَكُنَّا نَجْتَمِعُ عِنْدَهُ بِاللَّيْلِ، فَنُلْقِي الْمَسْأَلَةَ فِيمَا بَيْنَنَا، وَيَقُومُ لِلصَّلَاةِ، فَإِذَا سَلَّمَ الْتَفَتَ إِلَيْنَا، فَيَقُولُ: " أَرَأَيْتُمْ لَوْ قِيلَ لَكُمْ كَذَا وَكَذَا، بِمَاذَا تُجِيبُونَهُمْ؟ وَيَعُودُ إِلَى صَلَاتِهِ، فَقُمْنَا لَيْلَةً مِنَ اللَّيَالِي، فَتَقَدَّمْتُ أَنَا وَأَصْحَابٌ لَنَا إِلَيْهِ، فَقُلْنَا: نَحْنُ قَوْمٌ مِنْ أَهْلِ خُرَاسَانَ، وَقَدْ نَشَأَ عِنْدَنَا قَوْمٌ يَقُولُونَ: الْقُرْآنُ مَخْلُوقٌ، وَلَسْنَا مِمَّنْ يَخُوضُ فِي الْكَلَامِ، وَلَا نَسْتَفْتِيكَ فِي هَذِهِ الْمَسْأَلَةِ إِلَّا لِدِينِنَا، وَلِمَنْ عِنْدَنَا، لِنُخْبِرَهُمْ عَنْكَ بِمَا تُجِيبُنَا فِيهِ، فَقَالَ: " الْقُرْآنُ كَلَامُ اللهِ غَيْرُ مَخْلُوقٍ، وَمَنْ قَالَ: إِنَّ الْقُرْآنَ مَخْلُوقٌ، فَهُوَ كَافِرٌ ". قَالَ الشَّيْخُ رَحِمَهُ اللهُ: " فَهَذَا مَذْهَبُ أَئِمَّتِنَا رَحِمَهُمُ اللهُ فِي هَؤُلَاءِ الْمُبْتَدِعَةِ الَّذِينَ حُرِمُوا التَّوْفِيقَ، وَتَرَكُوا ظَاهِرَ الْكِتَابِ وَالسُّنَّةِ بِآرَائِهِمُ الْمُزَخْرَفَةِ، وَتَأْوِيلَاتِهِمُ الْمُسْتَنْكَرَةِ، وَقَدْ سَمِعْتُ أَبَا حَازِمٍ عُمَرَ بْنَ أَحْمَدَ الْعَبْدَوِيَّ الْحَافِظَ يَقُولُ: سَمِعْتُ زَاهِرَ بْنَ أَحْمَدَ السَّرَخْسِيَّ يَقُولُ: لَمَّا قَرُبَ حَضُورُ أَجَلِ أَبِي الْحَسَنِ الْأَشْعَرِيِّ رَحِمَهُ اللهُ فِي دَارِي بِبَغْدَادَ دَعَانِي فَقَالَ: " اشْهَدْ عَلَيَّ أَنِّي لَا أُكَفِّرُ أَحَدًا مِنْ أَهْلِ هَذِهِ الْقِبْلَةِ، لِأَنَّ الْكَلَّ يُشِيرُونَ إِلَى مَعْبُودٍ وَاحِدٍ، وَإِنَّمَا هَذَا اخْتِلَافُ الْعِبَارَاتِ " قَالَ الشَّيْخُ رَحِمَهُ اللهُ: فَمَنْ ذَهَبَ إِلَى هَذَا زَعَمَ أَنَّ هَذَا أَيْضًا مَذْهَبُ الشَّافِعِيِّ رَحِمَهُ اللهُ، أَلَا تَرَاهُ قَالَ فِي كِتَابِ أَدَبِ الْقَاضِي: " ذَهَبَ النَّاسُ مَنْ تَأَوَّلَ الْقُرْآنَ وَالْأَحَادِيثَ ⦗٣٥٠⦘ وَالْقِيَاسَ، أَوْ مَنْ ذَهَبَ مِنْهُمْ إِلَى أُمُورٍ اخْتَلَفُوا فِيهَا فَتَبَايَنُوا فِيهَا تَبَايُنًا شَدِيدًا، وَاسْتَحَلَّ فِيهَا بَعْضُهُمْ مِنْ بَعْضٍ بَعْضَ مَا تَطُولُ حِكَايَتُهُ، وَكُلُّ ذَلِكَ مُتَقَادِمٌ مِنْهُ مَا كَانَ فِي عَهْدِ السَّلَفِ وَبَعْدَهُمْ إِلَى الْيَوْمِ، فَلَمْ نَعْلَمْ أَحَدًا مِنْ سَلَفِ هَذِهِ الْأُمَّةِ يُقْتَدَى بِهِ، وَلَا مِنَ التَّابِعِينَ بَعْدَهُمْ رَدَّ شَهَادَةَ أَحَدٍ بِتَأْوِيلٍ، وَإِنْ خَطَّأَهُ وَضَلَّلَهُ " ثُمَّ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ: " وَشَهَادَةُ مَنْ يَرَى الْكَذِبَ شِرْكًا بِاللهِ أَوْ مَعْصِيَةً لَهُ يُوجِبُ عَلَيْهَا النَّارَ، أَوْلَى أَنْ تَطِيبَ النَّفْسُ عَلَيْهَا مِنْ شَهَادَةِ مَنْ يُخَفِّفُ الْمَأْثَمَ فِيهَا، قَالُوا: وَالَّذِي رُوِّينَا عَنِ الشَّافِعِيِّ وَغَيْرِهِ مِنَ الْأَئِمَّةِ مِنْ تَكْفِيرِ هَؤُلَاءِ الْمُبْتَدِعَةِ، فَإِنَّمَا أَرَادُوا بِهِ كُفْرًا دُونَ كُفْرٍ، هُوَ كَمَا قَالَ اللهُ عَزَّ وَجَلَّ: {وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ} [المائدة: ٤٤] قَالَ ابْنُ عَبَّاسٍ: إِنَّهُ لَيْسَ بِالْكُفْرِ الَّذِي تَذْهَبُونَ إِلَيْهِ، إِنَّهُ لَيْسَ بِكُفْرٍ يَنْقُلُ عَنْ مِلَّةٍ، وَلَكِنْ كُفْرٌ دُونَ كُفْرٍ " قَالَ الشَّيْخُ رَحِمَهُ اللهُ: " فَكَأَنَّهُمْ أَرَادُوا بِتَكْفِيرِهِمْ مَا ذَهَبُوا إِلَيْهِ مِنْ نَفْيِ هَذِهِ الصِّفَاتِ الَّتِي أَثْبَتَهَا اللهُ تَعَالَى لِنَفْسِهِ وَجُحُودِهِمْ لَهَا بِتَأْوِيلٍ بَعِيدٍ، مَعَ اعْتِقَادِهِمْ إِثْبَاتَ مَا أَثْبَتَ اللهُ تَعَالَى، فَعَدَلُوا عَنِ الظَّاهِرِ بِتَأْوِيلٍ، فَلَمْ يَخْرُجُوا بِهِ عَنِ الْمِلَّةِ وَإِنْ كَانَ التَّأْوِيلُ خَطَأً، كَمَا لَمْ يَخْرُجْ مَنْ أَنْكَرَ إِثْبَاتَ الْمُعَوِّذَتَيْنِ فِي الْمَصَاحِفِ كَسَائِرِ السُّوَرِ مِنَ الْمِلَّةِ، لِمَا ذَهَبَ إِلَيْهِ مِنَ الشُّبْهَةِ، وَإِنْ كَانَتْ عِنْدَ غَيْرِهِ خَطَأً، وَالَّذِي رُوِّينَا، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ قَوْلِهِ: " الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ "، إِنَّمَا سَمَّاهُمْ مَجُوسًا لِمُضَاهَاةِ بَعْضِ مَا يَذْهَبُونَ إِلَيْهِ مَذَاهِبَ الْمَجُوسِ فِي قَوْلِهِمْ بِالْأَصْلَيْنِ، وَهُمَا النُّورُ وَالظُّلْمَةُ، يَزْعُمُونَ أَنَّ الْخَيْرَ مِنْ فِعْلِ النُّورِ، وَأَنَّ الشَّرَّ مِنْ فِعْلِ الظُّلْمَةِ، فَصَارُوا ثَنَوِيَّةً، كَذَلِكَ الْقَدَرِيَّةُ يُضِيفُونَ الْخَيْرَ إِلَى اللهِ، وَالشَّرَّ إِلَى غَيْرِهِ، وَاللهُ تَعَالَى خَالِقُ الْخَيْرِ وَالشَّرِّ، وَالْأَمْرَانِ مَعًا مُنْضَافَانِ إِلَيْهِ خَلْقًا وَإِيجَادًا إِلَى الْفَاعِلِينَ لَهُمَا مِنْ عِبَادِهِ - فِعْلًا وَاكْتِسَابًا. هَذَا قَوْلُ أَبِي سُلَيْمَانَ الْخَطَّابِيِّ رَحِمَهُ اللهُ عَلَى الْخَيْرِ. وَقَالَ أَبُو بَكْرٍ أَحْمَدُ بْنُ إِسْحَاقَ الصِّبْغِيُّ فِيمَا:.
Abu Muhammad al-Muzani (may Allah have mercy on him) said: I heard Yusuf bin Musa al-Marwarrudhi (may Allah have mercy on him) in the year 295 AH saying: We, a group of the people of Khurasan, were with Abu Ibrahim al-Muzani (may Allah have mercy on him) in Egypt. We used to gather with him at night and put questions to one another while he stood in prayer; when he finished with the salam he would turn to us and say: "What would you answer if such-and-such were said to you?" Then he would return to his prayer. One night we stood up, and I and some of our companions went forward to him and said: We are people from Khurasan, and among us a group has arisen who say that the Qur'an is created. We are not among those who plunge into theological disputation, and we ask you for a ruling on this matter only for the sake of our religion and for those who are with us, so that we may convey to them from you the answer you give us. He said: "The Qur'an is the speech of Allah, not created, and whoever says that the Qur'an is created is a disbeliever."
The Shaykh (may Allah have mercy on him) said: This is the position of our Imams (may Allah have mercy on them) concerning these innovators who were deprived of divine success and abandoned the apparent meaning of the Book and the Sunnah for their embellished opinions and objectionable interpretations. I heard Abu Hazim Umar bin Ahmad al-Abdawi al-Hafiz saying: I heard Zahir bin Ahmad al-Sarakhsi saying: When the death of Abu al-Hasan al-Ash'ari (may Allah have mercy on him) drew near, in my house in Baghdad, he called me and said: "Bear witness for me that I do not declare anyone of the people of this qiblah a disbeliever, because all of them point to one object of worship; this is only a difference of expressions."
The Shaykh (may Allah have mercy on him) said: Whoever holds this view claims that this is also the position of al-Shafi'i (may Allah have mercy on him). Do you not see that he said in the book Adab al-Qadi (The Etiquette of the Judge): "People who interpreted the Qur'an, the hadiths and analogy, or those of them who held views on matters in which they differed, went their ways and diverged in them severely, and some of them deemed lawful against others things too long to recount. All of that is long-standing; some of it was in the time of the Salaf and after them until today. Yet we do not know of anyone among the Salaf of this ummah who is followed, nor among the Successors after them, who rejected anyone's testimony because of an interpretation, even if he considered him mistaken and astray." Then he continued the discussion until he said: "The testimony of one who considers lying to be association of partners with Allah, or a disobedience to Him for which the Fire becomes due, is more deserving of being trusted than the testimony of one who makes light of its sin."
They said: What we have narrated from al-Shafi'i and other Imams about declaring these innovators disbelievers, they only meant by it a disbelief lesser than disbelief, as Allah Almighty said: "And whoever does not judge by what Allah has revealed, then it is they who are the disbelievers." [Surah al-Ma'idah: 44] Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: It is not the disbelief you think it is; it is not a disbelief that removes one from the religion, but a disbelief lesser than disbelief.
The Shaykh (may Allah have mercy on him) said: It is as though by declaring them disbelievers they meant their negation of these attributes which Allah Almighty affirmed for Himself, and their rejection of them through far-fetched interpretation, while they still believed in affirming what Allah Almighty affirmed. So they turned away from the apparent meaning through interpretation, and they did not thereby leave the religion, even though the interpretation was a mistake; just as one who denied that the two Mu'awwidhatayn belong in the copies of the Qur'an like the other surahs did not leave the religion, because of the doubt he held, even if it was a mistake in the view of others. As for what we have narrated from the Prophet (peace and blessings be upon him) of his saying: "The Qadariyyah are the Magians of this ummah," he (peace and blessings be upon him) only called them Magians because some of what they hold resembles the doctrines of the Magians in their belief in two origins, light and darkness: the Magians claim that good is the act of light and evil is the act of darkness, and so they became dualists. Likewise the Qadariyyah attribute good to Allah and evil to other than Him, whereas Allah Almighty is the Creator of good and evil; both matters are attributed to Him in terms of creating and bringing into being, and to those of His servants who do them in terms of doing and acquiring. This is the statement of Abu Sulayman al-Khattabi (may Allah have mercy on him) on this report.
Abu Bakr Ahmad bin Ishaq al-Sibghi said, in what follows:
The Shaykh (may Allah have mercy on him) said: This is the position of our Imams (may Allah have mercy on them) concerning these innovators who were deprived of divine success and abandoned the apparent meaning of the Book and the Sunnah for their embellished opinions and objectionable interpretations. I heard Abu Hazim Umar bin Ahmad al-Abdawi al-Hafiz saying: I heard Zahir bin Ahmad al-Sarakhsi saying: When the death of Abu al-Hasan al-Ash'ari (may Allah have mercy on him) drew near, in my house in Baghdad, he called me and said: "Bear witness for me that I do not declare anyone of the people of this qiblah a disbeliever, because all of them point to one object of worship; this is only a difference of expressions."
The Shaykh (may Allah have mercy on him) said: Whoever holds this view claims that this is also the position of al-Shafi'i (may Allah have mercy on him). Do you not see that he said in the book Adab al-Qadi (The Etiquette of the Judge): "People who interpreted the Qur'an, the hadiths and analogy, or those of them who held views on matters in which they differed, went their ways and diverged in them severely, and some of them deemed lawful against others things too long to recount. All of that is long-standing; some of it was in the time of the Salaf and after them until today. Yet we do not know of anyone among the Salaf of this ummah who is followed, nor among the Successors after them, who rejected anyone's testimony because of an interpretation, even if he considered him mistaken and astray." Then he continued the discussion until he said: "The testimony of one who considers lying to be association of partners with Allah, or a disobedience to Him for which the Fire becomes due, is more deserving of being trusted than the testimony of one who makes light of its sin."
They said: What we have narrated from al-Shafi'i and other Imams about declaring these innovators disbelievers, they only meant by it a disbelief lesser than disbelief, as Allah Almighty said: "And whoever does not judge by what Allah has revealed, then it is they who are the disbelievers." [Surah al-Ma'idah: 44] Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: It is not the disbelief you think it is; it is not a disbelief that removes one from the religion, but a disbelief lesser than disbelief.
The Shaykh (may Allah have mercy on him) said: It is as though by declaring them disbelievers they meant their negation of these attributes which Allah Almighty affirmed for Himself, and their rejection of them through far-fetched interpretation, while they still believed in affirming what Allah Almighty affirmed. So they turned away from the apparent meaning through interpretation, and they did not thereby leave the religion, even though the interpretation was a mistake; just as one who denied that the two Mu'awwidhatayn belong in the copies of the Qur'an like the other surahs did not leave the religion, because of the doubt he held, even if it was a mistake in the view of others. As for what we have narrated from the Prophet (peace and blessings be upon him) of his saying: "The Qadariyyah are the Magians of this ummah," he (peace and blessings be upon him) only called them Magians because some of what they hold resembles the doctrines of the Magians in their belief in two origins, light and darkness: the Magians claim that good is the act of light and evil is the act of darkness, and so they became dualists. Likewise the Qadariyyah attribute good to Allah and evil to other than Him, whereas Allah Almighty is the Creator of good and evil; both matters are attributed to Him in terms of creating and bringing into being, and to those of His servants who do them in terms of doing and acquiring. This is the statement of Abu Sulayman al-Khattabi (may Allah have mercy on him) on this report.
Abu Bakr Ahmad bin Ishaq al-Sibghi said, in what follows:
