Bayān Talbīs al-Jahmiyya - Ibn Taimiya - (1/351)

Bayān Talbīs al-JahmiyyaIbn Taimiya

difference in reality and attribute, without distinction in direction, spatial location, or magnitude, His distinctness from His creation would be of the same kind as the distinctness of one accident from another inhering in the same substrate, or of a body from an accident inhering in it. This would imply that His distinctness from the world is of the same kind as the distinctness of two things occupying a single spatial location and a single substrate. Such distinctness would therefore not exclude His being in the same substrate as the world. Rather, if the world subsisted in itself and His distinctness from it were of this kind, His distinctness from the world would be distinctness from the body in which He inhered. The world would be like a body, and He, in relation to it, like an accident. This would necessarily mean that His distinctness from the world was that of one dependent on the world and on a substrate in which to inhere—especially since that which subsists in itself has no need of what inheres in it. This is among the most utterly false claims and the gravest forms of disbelief, for Allah Most High has no need of any of creation, as explained earlier.

For this reason, many of the Jahmiyyah held that He inheres in every place. Sometimes they identified Him with existence itself subsisting in individual entities, with the absolute existent, or with existing things themselves. Besides being utterly false and amounting to a denial of the Maker, all this attributes to Him dependence on and need for the world—imperfections from which Allah must be declared free. These people claimed that they were declaring Him free of spatial location and direction so that He would not depend on anything else. Yet through this supposed declaration of His transcendence, they made Him dependent on everything, and explicitly affirmed this dependence, as we have mentioned elsewhere. Glory be to Him! Exalted is He, far above what the wrongdoers say!

“And they say, ‘The Most Merciful has taken a son.’ (88) You have certainly made a monstrous claim. (89) The heavens almost burst at it, the earth splits apart, and the mountains collapse in ruins (90) because they attribute a son to the Most Merciful. (91)

الاختلاف في الحقيقة والصفة، دون الجهة والحيز والقدر، لكانت مباينته لخلقه، من جنس مباينة العرض لعرض آخر حال في محله، أو مباينة الجسم للعرض الحال في محله، وهذا يقتضي أن مباينته للعالم، من جنس تباين الشيئين، اللذين هما في حيز واحد ومحل واحد، فلا تكون هذه المباينة تنفي أن يكون هو والعالم في محل واحد؛ بل إذا كان العالم قائمًا بنفسه، وكانت مباينته له من هذا الجنس، كانت مباينته للعالم مباينة للجسم الذي قام به، ويكون العالم كالجسم، وهو معه كالعرض، وذلك يستلزم أن تكون مباينته للعالم مباينة المفتقر إلى العالم وإلى محل يحله، لا سيما والقائم بنفسه مستغن عن الحال فيه. وهذا من أبطل الباطل، وأعظم الكفر؛ فإن الله تعالى غني عن العالمين كما تقدم. ومن هنا جعله كثير من الجهمية حالًّا في كل مكان، وربما جعلوه نفس الوجود القائم بالذوات، أو جعلوه الموجود المطلق، أو نفس الموجودات، وهذا كله مع أنه من أبطل الباطل، وهو تعطيل للصانع، ففيه من إثبات فقره وحاجته إلى العالم ما يجب تنزيه الله عنه، وهؤلاء زعموا أنهم نزهوه عن الحيز والجهة لئلا يكون مفتقرًا إلى غيره، فأحوجوه بهذا التنزيه إلى كل شيء، وصرحوا بهذه الحاجة، كما ذكنا في غير هذا الموضع. فسبحانه وتعالى عما يقول الظالمون علوًّا كبيرًا {وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا (٨٨) لَقَدْ جِئْتُمْ شَيْئًا إِدًّا (٨٩) تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا (٩٠) أَن دَعَوْا لِلرَّحْمَنِ وَلَدًا (٩١)