Al-Tisʿīniyya - Ibn Taimiya - (2/633)

Al-TisʿīniyyaIbn Taimiya

comes into existence, and whatever He does not will never comes into existence. That will, however, is not (1) the same will that is conveyed by the language of command and prohibition, for the latter necessarily involves love and approval.

Allah Most High has drawn a clear distinction between the two wills (2) in His Book. Concerning the first He says,

"So whomever Allah wills to guide, He opens his breast to Islam; but whomever He wills to mislead, He makes his breast tight and constricted as though he were ascending into the sky." (3)

He also says,

"They are the ones whose hearts Allah did not will to purify." (4)

And He says,

"My advice will be of no benefit to you—no matter how sincerely I wish to advise you—if Allah wills to lead you astray." (5)

Regarding the second will He says,

"Allah intends ease for you and does not intend hardship for you." (6)

He likewise says,

"Livestock animals have been made lawful for you, except for what is recited to you, while you are in a state of consecration and not permitted to hunt. Surely Allah rules as He wills." (7)

And He, exalted be He, says,

"Allah does not wish to place upon you any constraint; rather, He wishes to purify you and to perfect His favor upon you…"

(1) In the original manuscript it reads “laysa” (it is not). This reading is confirmed by the manuscripts S and T. (2) Scholars of Ahl al-Sunnah state that in the Book of Allah the term irāda (will) has two senses: first, a cosmic predestining will (irāda qadariyya kawniyya khalqiyya), encompassing all that exists, as in the Muslim formula mā sha’ Allāh kāna wa mā lam yash’ lam yakun (“What Allah wills occurs, and what He does not will does not occur”); second, a religious-normative, commanding will (irāda dīnīyya sharʿiyya amrīyya), entailing love and acceptance, as in the reproach “He does what Allah does not will,” meaning “He neither loves it, nor is pleased with it, nor commands it.” Shaykh Ibn Taymiyya illustrated these two types in the main text. See Minhāj al-Sunnah al-Nabawiyya, vol. 2:34–35; and Sharḥ al-Ṭaḥāwiyya by Ṣadr al-Dīn al-Ḥanafī, pp. 116–117. (3) Qur’an 6:125. (4) Qur’an 5:41. (5) Qur’an 11:34. (6) Qur’an 2:185. (7) Qur’an 5:1.

الله كان، وما لم يشأ لم يكن، وتلك الإرادة ليست (١) هي الإرادة التي هي مدلول الأمر والنهي فإن هذه الإرادة مستلزمة للمحبة والرضا. وقد فرق الله تعالى بين الإرادتين (٢) في كتابه، فقال في الأولى: {فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ} (٣) وقال: {أُولَئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ} (٤) ، وقال: {وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ} (٥) ، وقال في الثَّانية: {يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ} (٦) ، وقال: {أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إلا مَا يُتْلَى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ} (٧) ، وقال تعالى: {مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ

(١) في الأصل: ليس. والمثبت من: س، ط. (٢) المحققون من أهل السنة يقولون: الإرادة في كتاب الله نوعان: الأولى: إرادة قدرية كونية خلقية، وهي المشيئة الشاملة لجميع الموجودات، فهي المذكورة في قول المسلمين: ما شاء الله كان وما لم يشأ لم يكن. والثانية: إرادة دينية شرعية أمرية، وهي المتضمنة للمحبة والرضا، فهي المذكورة في قول النَّاس لمن يفعل القبائح: هذا يفعل ما لم يرده الله؛ أي: لا يحبه ولا يرضاه ولا يأمر به. وقد مثل الشَّيخ -رحمه الله- للنوعين من كتاب الله في المتن. انظر: منهاج السنة النبوية لابن تيمية ٢/ ٣٤، ٣٥. وشرح الطحاوية -لصدر الدين الحنفي- ص: ١١٦، ١١٧. (٣) سورة الأنعام، الآية: ١٢٥. (٤) سورة المائدة، الآية: ٤١. (٥) سورة هود، الآية: ٣٤. (٦) سورة البقرة، الآية: ١٨٥. (٧) سورة المائدة، الآية: ١.