Al-Tisʿīniyya - Ibn Taimiya - (2/396)

Al-TisʿīniyyaIbn Taimiya

from Ibrāhīm b. Maymūn, from Ikrimah, who said:

(1) Najdah al-Ḥarūrī came to Ibn ʿAbbās and said, “O Ibn ʿAbbās, tell us: how do you know your Lord—blessed and exalted is He? Those before us have differed and left us confused.”

Ibn ʿAbbās replied,

“Whoever bases his dīn on qiyās (analogical reasoning) (2) will spend his lifetime in bewilderment, leaning away from the straight path and (3) journeying ever deeper into crookedness, astray from the way, uttering what is unseemly. I know Him by what He has made known of Himself—blessed and exalted is He—without seeing Him.”

Naʿīm said:

“That is, in this worldly life. And I describe Him only with what (4) He has described of Himself: He is not grasped (5) by the senses, nor measured against human beings; He is known without any likeness, and He is near despite His transcendence.

Naʿīm continued:

He means: He is upon the Throne, and nothing whatsoever is hidden from Him. We do not attempt to imagine His everlastingness (6); He is not likened to His creation, nor does He wrong in any judgment (7). The creatures yield to whatever (8) He has foreknown, and they submit (9) to what has been inscribed in…"

= Ahmad said of him: “There was nothing like that in the hadith,” and he was severe on the Jahmiyya, refuting them. Muslim and others said: “The hadith is to be abandoned.” See: Mizan al-Iʿtidāl by al-Dhahabī, vol. 4, pp. 289 – 290; Tahdhib al-Tahdhib by Ibn Ḥajar, vol. 10, pp. 486 – 489. (1) Variant: “sāqiṭa” in S. (2) The original reads “nafsahu” (himself), confirmed by S and T. (3) The original reads “khalaʿana,” confirmed by S and T; meaning “proceeding and going on.” See Lisan al-ʿArab by Ibn Manẓūr, vol. 13, p. 270 (under ẓaʿana). (4) The original reads “bihā,” confirmed by S and T. (5) The original reads “allā yudrik” (lest he overtake), confirmed by S and T. (6) The original reads “lā tatawaḥham ʿalā dīmūmatih” (do not assume its perpetuity). In T: “lā natawaḥham dīmūmiyatih,” confirmed by S. (7) I.e., “in his decree.” (8) In S: “madā.” (9) In S and T: “yunqādūn.”

عن عكرمة قال: جاء (١) نجدة الحروري إلى ابن عباس فقال: يا ابن عباس نبئنا كيف معرفتك بربك تبارك تعالى -فإن من قبلنا اختلفوا علينا؟ فقال ابن عباس: من نصب دينه (٢) على القياس لم يزل الدهر في التباس مائلًا عن المنهاج ظاعنًا (٣) في الاعوجاج، ضالًا عن السبيل، قائلًا غير جميل، أعرفه بما عرف به نفسه - تبارك وتعالى - من غير رؤية. قال نعيم: يعني في الدنيا، وأصفه بما وصف به (٤) نفسه، لا يدرك (٥) بالحواس، ولا يقاس بالناس، معروف بغير شبيه، ومتدان في بعده. قال نعيم: يقول: هو على العرش، ولا يخفى عليه خافية، لا نتوهم ديمومته (٦) ، ولا يمثل بخليقته، ولا يجور في قضية (٧) . الخلق إلى ما (٨) علم ينقادون (٩) ، وعلى ما سطر في

= قال عنه أحمد: لم يكن بذاك في الحديث، وكان شديدًا على الجهمية والرد عليهم. وقال مسلم وغيره: متروك الحديث. راجع: ميزان الاعتدال -للذهبي- ٤/ ٢٨٩، ٢٩٠. وتهذيب التهذيب -لابن حجر- ١٠/ ٤٨٦ - ٤٨٩. (١) جاء: ساقطة من: س. (٢) في الأصل: نفسه. والمثبت من: س، ط. (٣) في الأصل: خلاعنا. والمثبت من: س، ط. والمعنى: سائرًا وذاهبًا. راجع: لسان العرب -لابن منظور- ١٣/ ٢٧٠ (ظعن). (٤) في الأصل: بها. والمثبت من: س، ط. (٥) في الأصل: ألا يدرك. والمثبت من: س، ط. (٦) في الأصل: لا تتوهم على ديمومته. وفي ط: لا نتوهم ديموميته. والمثبت من: س. (٧) أي: في قضائه. (٨) في س: مدا. (٩) في س، ط: ينقادون.