Darʾ Taʿâroud al-ʿAql wa-n-Naql - Ibn Taimiya - (2/325)

a person in the observable realm may report what he knows but does not believe, and may command something he does not want, as when a master intends to test his servant.

He said:

“Once this is established in the observable realm, it is also established in the unobservable realm, because there is consensus that the essential nature of a statement does not differ between the observable and unobservable realms.”

He said:

“It is thus established that Allah’s commands, prohibitions, and statements are real attributes subsisting in His essence, distinct from His essence and His knowledge, and that the words contained in the divine scriptures signify them.

Once this is established, we must conclude with certainty that these attributes are beginningless, because the Muslim community holds two positions on this question: some deny that Allah is characterized by commands, prohibitions, and statements in this sense, while others affirm this.

Everyone who affirms that He is characterized by these attributes maintains that they are beginningless. If we were to affirm that He, exalted is He, is characterized by these attributes, but then judge these attributes to have originated, this would constitute a third position that violates consensus, and that is invalid.”

الإنسان في الشاهد قد يخبر بما يعلمه ولا يعتقده، وقد يأمر بأمر لا يريده، كالسيد إذا كان قصده امتحان العبد. قال: (وإذا ثبت ذلك في الشاهد ثبت في الغائب، لانعقاد الإجماع على أن ماهية الخبر لا تختلف في الشاهد والغائب) . قال: (فثبت أن أمر الله ونهيه وخبره صفات حقيقية، قائمة بذاته، مغايره لذاته وعلمه، وأن الألفاظ الواردة في الكتب الإلهية دالة عليها. وإذا ثبت ذلك وجب القطع بقدمها، لأن الأمة علىقولين في هذه المسألة: منهم من نفى كون الله موصوفاً بالأمر والنهي والخبر بهذا المعنى، ومنهم من أثبت ذلك. وكل من أثبته موصوفاً بهذه الصفات زعم أن هذه الصفات قديمة. فلو أثبتنا كونه تعالى موصوفاً بهذه الصفات، ثم حكمنا بحدوث هذه الصفات، كان ذلك قولاً ثالثاً خارقاً للإجماع، وهو باطل) .