Bayān Talbīs al-JahmiyyaIbn Taimiya

deserves. In their view, He neither grasps any earth nor rolls up the heaven in His right hand. Rather, according to them, He has no magnitude in external reality; His magnitude consists only in what exists in souls and minds. Thus, they affirm its mental existence but deny its concrete existence. Likewise, according to them, He has not actually spoken anything that He might send down to a human being. This is especially true of the Sabian philosophers among them, who hold that speech emanates into the Prophet’s heart from the Active Intellect, not from the Lord of all worlds.

He says in another verse:

“And to your Lord is the final end.” {42} [al-Najm 42]

He also says:

“You are indeed toiling laboriously towards your Lord, and you will meet Him.” {6} [al-Inshiqāq 6]

And He says:

“Then they will be returned to Allah, their true Master.” [al-An‘ām 62]

And He says:

“Surely, to Allah all matters return.” {53} [al-Shūrā 53]

Since created things reach their ultimate end in Him, and He is the goal and endpoint they reach, it is impossible that He should be such that nothing reaches Him and that He is not a goal. Whatever cannot be described in terms of an endpoint cannot be reached at all, for it has no distinctness whereby something could initially not have reached it and then reach

قدره فلا يقبض عندهم أرضًا ولا يطوي السماء بيمينه بل ليس له قدر في الحقيقة الخارجية عندهم وإنما قدره عندهم ما يقوم بالأنفس والأذهان فيثبتون لقدره الوجود الذهني دون العيني وكذلك عندهم في الحقيقة ما تكلم بشيء حتى ينزله على بشر لا سيما الصابئة المتفلسفة منهم فإن الكلام إنما يفيض عندهم على قلب النبي من العقل الفعال لا من رب العالمين وقد قال في الآية الأخرى وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى {٤٢} [النجم ٤٢] وقال إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً فَمُلَاقِيهِ {٦} [الانشقاق ٦] وقال ثُمَّ رُدُّواْ إِلَى اللهِ مَوْلاَهُمُ الْحَقِّ [الأنعام ٦٢] وقال أَلَا إِلَى اللَّهِ تَصِيرُ الأمُورُ {٥٣} [الشورى ٥٣] وإذا كان منتهى المخلوقات غليه وهو الغاية والنهاية التي ينتهي إليها امتنع أن يكون بحيث لا ينتهي إليه ولا يكون غاية ومالا يوصف بالنهاية لا ينتهي إليه أصلاً فإنه لا اختصاص له حتى يكون الشيء غير منته إليه ثم ينتهي

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