Al-Ṣawāʿiq al-MurṣalaIbn al-Qayyim

“…By Allah, passion has never ensnared a devoted lover (1) … except that mankind has found it hard to rescue him.

And because of (2) this fascination with the strange, and the soul’s readiness to welcome every novelty, people have busied themselves with outlandish tales, the marvels of created beings, riddles, puzzles, and bizarre images (3), even though what is familiar is more wondrous than all of that—more beautiful and more perfectly fashioned.

Section
The sixth cause: setting up a series of preliminaries before embarking on reinterpretation, preliminaries that serve (4) like the ropes and stakes of its pavilion.

Among these preliminaries is their disparagement of the literalists: they reproach and belittle them, claiming that they are ignorant folk with no intellects (5), mere transmitters of textual surface meanings. They then circulate stories of those people’s alleged defects and stupidity—some of which are true (6), but most of which are false—just as it is related that one of them was asked about the verse, “The Most Merciful rose over the Throne” [Ta Ha 4]: Is this statement literal or figurative? He replied:

تَاللهِ مَا أَسَرَ الْهَوَى مِنْ وَامِقٍ (١) … إِلَّا وَعَزَّ عَلَى الْوَرَى اسْتِنْقَاذُهُ وبمكان (٢) الاستغراب وقبول النفس لكل غريبٍ لهَجَ الناسُ بالأخبار الغريبة وعجائب المخلوقات والألغاز والأحاجي والصور الغريبة (٣)، وإن كانت المألوفةُ أعجبَ منها وأحسن وأتمَّ خِلقةً. فصل السبب السادس: تقديم مقدمات قبل التأويل تكون (٤) كالأطناب والأوتاد لفسطاطه: فمنها: ذمُّ أصحاب الظواهر وعيبهم والإزراء بهم، وأنهم قومٌ جُهالٌ لا عقول (٥) لهم، وإنما هم أصحاب ظواهر سمعية، وينقلون من مثالبهم وبَلَهِهم ما بعضه صدقٌ (٦) وأكثره كذبٌ، كما يُحكى أن بعضهم سُئل عن قوله: ﴿اَلرَّحْمَنُ عَلَى اَلْعَرْشِ اِسْتَوى﴾ [طه: ٤] هل هو حقيقة أو مجاز؟ قال:
(١) «ب»: «واثق». والوامق: المحب. «الصحاح» (٤/ ١٥٦٨). (٢) «ب»: «ولما كان». (٣) «والصور الغريبة» ليس في «ح». (٤) «ب»: «يكون». (٥) «ب»: «معقول». (٦) «صدق». سقط من «ح».

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