Al-TisʿīniyyaIbn Taimiya

Adam did not speak until He created speech for them. (1) Thus you have combined disbelief and anthropomorphic likening. (2) Exalted is Allah—majestic is His praise—above such a description, (3) yet we affirm that Allah—glorified be He—has never ceased to speak whenever He wills. Nor do we say that there was (4) [a time when He did not speak until He created speech, (5) or that there was a time when He did not know until He created knowledge and thereby knew; nor do we say that He once existed] (6) without power until He created power for Himself, (7) or that He existed without light until He created light for Himself, or that He existed without majesty (8) until He created majesty for Himself.

When we attributed these qualities to Allah, the Jahmiyyah retorted, (9) “If you claim ‘Allah and His light,’ ‘Allah and His power,’ and ‘Allah and His majesty,’ you have spoken like the Christians, (10) for you allege that Allah is eternal and so are His light and His power.”

We replied, (11) “We do not say, ‘Allah has always existed and His power,’ or ‘He has always existed and His light.’ Rather [we say] (12) that He has always existed with His light and with His power; (13) neither ‘when’ nor ‘how’ applies to His power.”

(1) In the Refutation of the Jahmiyya: “Allah is theirs.” (2) In the Refutation of the Jahmiyya: the particle fa-qad. (3) In the Refutation of the Jahmiyya: wa-taʿālā (and exalted). (4) In manuscripts S and T: “that He had been.” (5) The term al-kalām is omitted in manuscript T. (6) The text between parentheses is an addition by T in the Refutation of the Jahmiyya. (7) In the Refutation of the Jahmiyya: al-qudra (the power). (8) In the Refutation of the Jahmiyya: “and He has no greatness.” (9) In the Refutation of the Jahmiyya: “So the Jahmiyya said, when we described God with these attributes…” (10) In the Refutation of the Jahmiyya: “They claimed.” (11) In the Refutation of the Jahmiyya: “We said.” (12) The text between parentheses is an addition from the Refutation of the Jahmiyya. (13) In the Refutation of the Jahmiyya: “He has always existed by His power and His light.”
آدم كانوا لا يتكلمون حتَّى خلق لهم (١) كلامًا، فقد (٢) جمعتم بين كفر وتشبيه فتعالى (٣) الله -جل ثناؤه- عن هذه الصفة، بل نقول: إن الله -جل ثناؤه- لم يزل متكلمًا إذا شاء، ولا نقول: إنه كان (٤) [ولا يتكلم حتَّى خلق الكلام (٥) ، ولا نقول: إنه قد كان لا يعلم حتَّى خلق علمًا فعلم ولا نقول: إنه قد كان] (٦) ولا قدرة له حتَّى خلق لنفسه قدرة (٧) ، ولا نقول: إنه قد كان ولا نور له حتَّى خلق لنفسه نورًا، ولا نقول: إنه قد كان ولا عظمة (٨) حتَّى خلق لنفسه عظمة. فقالت الجهمية لنا لما وصفنا من الله هذه الصفات (٩) : إن زعمتم أن الله ونوره، والله وقدرته، والله وعظمته، فقد قلتم بقول النصارى حين زعمتم (١٠) أن الله لم يزل ونوره لم يزل وقدرته. فقلنا (١١) : لا نقول: إن الله لم يزل وقدرته، ولم يزل ونوره، ولكن [نقول] (١٢) : لم يزل بنوره وبقدرته (١٣) ، لا متى قدر؟ ولا كيف قدر؟.
(١) في الرد على الجهمية: الله لهم. (٢) في الرد على الجهمية: فقد. (٣) في الرد على الجهمية: وتعالى. (٤) في س، ط: "أنَّه قد كان". (٥) الكلام: ساقطة من: ط. (٦) ما بين المعقوفتين زيادة من: ط، الرد على الجهمية. (٧) في الرد على الجهمية: القدرة. (٨) في الرد على الجهمية: ولا عظمة له. (٩) في الرد على الجهمية: فقالت الجهمية لما وصفنا الله بهذه الصفات. . . (١٠) في الرد على الجهمية: زعموا. (١١) في الرد على الجهمية: قلنا. (١٢) ما بين المعقوفتين زيادة من: الرد على الجهمية. (١٣) في الرد على الجهمية: لم يزل بقدرته ونوره.

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