Bayān Talbīs al-JahmiyyaIbn Taimiya

the hearts’ knowledge that His existence is necessary and His nonexistence impossible is stronger than their recognition that His division and disintegration are impossible. They reject whatever entails His nonexistence more emphatically than they reject whatever is said to entail His division and disintegration.

Since this is so, it is firmly established in people’s innate dispositions that saying He is neither within the world nor outside it, nor above the world, and that He cannot be pointed to or perceived by the senses, indicates His nonexistence more clearly than His being a unified whole indicates the possibility of His division. For most people, the former is self-evident and innate, whereas the latter can only be known through subtle reasoning—if it is correct at all.

Accordingly, when two people debate this question, the denier says to the affirmer: “Your claim that my denials—that He is neither within the world nor outside it, nor above the world, and that He is neither this nor that—entail His nonexistence is merely a product of fancy and imagination. By contrast, that His existence above the Throne entails the possibility of His disintegration is known through demonstrative rational reasoning.” And the affirmer

علم القلوب بوجوب وجوده وامتناع عدمه أعظم من إقرارها بامتناع تفرقه وانحلاله وهي لما يستلزم عدمه أعظم نفياً منها لما يقال إنه يستلزم تفرقه وانحلاله وإذا كان كذلك فقد استقر في الفطر أن القول بكونه لا داخل العالم ولا خارجه ولا فوق العالم ولا يشار إليه ولا يمكن الإحساس به أدل على عدمه من دلالة كونه مجتمعاً على جواز التفرق عليه فإن الأول عند عامة الناس بديهي فطري وأما الثاني فلا تمكن معرفته إلا بدقيق النظر إن كان صحيحاً فإن كان كذلك فالمتناظران في هذه المسألة يقول النافي فيها للمثبت كون ما نفيته من أنه لا داخل العالم ولا خارجه ولا فوق العالم ولا كذا ولا كذا يستلزم عدمه إنما هو من حكم الوهم والخيال وأما كون وجوده فوق العرش يستلزم جواز الانحلال عليه فمعلوم بالقياس العقلي البرهاني والمثبت

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