Al-TisʿīniyyaIbn Taimiya

to the people at intervals, and up to His words: “and they fall upon their faces, weeping, and it increases them in humility.” (1)

Third aspect: The greatest object of dread for the disputants (2) concerning the verses on the divine attributes is that which they allege (3) carries an outward sense of unbelief and anthropomorphism, such as His saying:

“They have not esteemed Allah with the estimation due to Him; the whole earth will be in His grasp on the Day of Resurrection, and the heavens will be rolled up in His right hand. Exalted is He and far above what they associate with Him.” (4)

and His saying:

“The Jews said, ‘Allah’s hand is shackled.’ May their own hands be shackled, and they are cursed for what they said. Rather, both His hands are outspread.” (5)

and His saying (6):

“What prevented you from prostrating to that which I created with My two hands? Were you arrogant, or were you among the exalted ones?” (7)

and His saying:

“Everyone upon it will perish (26), and there will remain the Face of your Lord, majestic and honored.” (8)

and His saying:

“I cast upon you love from Me so that you might be formed under My eye.” (9)

and His saying (10): “And We called out to him from the right side of the Mount…”

(1) Sura al-Israʾ (The Night Journey), verses 106 and 109. (2) In the S and T editions: “al-Munazi.” (3) Here the Shaykh (may Allah have mercy on him) refers to the position of the Jahmiyya, the Muʿtazila, many philosophers, and the batiniyya, who argue that affirming divine attributes would imply that God is corporeal—though He is not a body—and therefore reject all attributes on the grounds that attributes are by nature accidents inhering in a body and cannot be conceived otherwise. See Majmuʿ al-Fatawa al-Shaykh, vol. 17, p. 299. (4) Sura az-Zumar (The Groups), verse 67. (5) Sura al-Maʾida (The Table Spread), verse 64. (6) In the S and T editions: addition of “taʿala” (may He be exalted). (7) Sura Sad, verse 75. (8) Sura ar-Rahman (The Merciful), verses 26–27. (9) Sura Ta Ha, verse 39. (10) In the S and T editions: “wa qala” (and said).
عَلَى النَّاسِ عَلَى مُكْثٍ} , إلى قوله: {وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا} (١) . الوجه الثالث: إن أعظم ما يحذره المنازعون (٢) من آيات الصفات ما يزعم (٣) أن ظاهرها كفر وتجسيم، كقوله: {وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ} (٤) ، وقوله تعالى: {وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ} (٥) ، وقوله (٦) : {مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ} (٧) ، وقوله تعالى: {كُلُّ مَنْ عَلَيْهَا فَانٍ (٢٦) وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ} (٨) ، وقال تعالى: {وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَى عَيْنِي} (٩) ، وقوله (١٠) تعالى: {وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ
(١) سورة الإسراء، الآيات: ١٠٦، ١٠٩. (٢) في س، ط: "المنازع". (٣) يشير الشيخ -رحمه الله- إلى رأي الجهمية والمعتزلة وكثير من الفلاسفة والباطنية الذين يقولون: إن إثبات الصفات يوجب أن يكون الله جسمًا وليس بجسم، فلا تثبت له الصفات لأن المعقول من الصفات أعراض قائمة بجسم، لا تعقل صفته إلا كذلك. انظر: مجموع فتاوى الشيخ ١٧/ ٢٩٩. (٤) سورة الزمر، الآية: ٦٧. (٥) سورة المائدة، الآية: ٦٤. (٦) في س، ط: زيادة "تعالى". (٧) سورة ص، الآية: ٧٥. (٨) سورة الرحمن، الآيتان: ٢٦، ٢٧. (٩) سورة طه، الآية: ٣٩. (١٠) في س، ط: "وقال".

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