Bayān Talbīs al-JahmiyyaIbn Taimiya

“Yes.” Then say to him: “When He created things, did He create them within Himself or outside Himself?” He must inevitably adopt one of three positions. If he claims that Allah created creation within Himself, he has committed disbelief by claiming that He created the jinn and devils within Himself. If he says that He created them outside Himself and then entered them, this too is disbelief, since he claims that He entered every desolate, filthy, vile place. If he says that He created them outside Himself and did not then enter them, he has abandoned his entire position; this is the position of Ahl al-Sunnah.’”

He said: “These words of Ahmad indicate that he affirmed a Self, for he used this as an argument against them. Had he not believed this, he would not have argued on that basis. Allah Most High has declared this in verses of His Book, such as His words:

‘Your Lord has prescribed mercy for Himself.’ [al-An‘ām 54]

And His words:

‘You know what is within myself, but I do not know what is within Yourself.’ [al-Mā’idah 116]

And His words:

‘And I have chosen you for Myself.’ (41) [Tā Hā 41]

Moreover, there is nothing in

نعم فقل له حين خلق الشيء أخلقه في نفسه أو خارجًا من نفسه فإنّه يصير إلى ثلاثة أقاويل لابد له من واحد منها إن زعم أنَّ الله خلق الخلق في نفسه فقد كفر حين زعم أنَّه خلق الجن والشياطين في نفسه وإن قال خلقهم خارجًا عن نفسه ثم دخل فيهم كان هذا أيضًا كفرًا حين زعم أنَّه دخل في كل مكانٍ وحشٍ قذر رديء وإن قال خلقهم خارجًا عن نفسه ثم لم يدخل فيهم رجع عن قوله كله أجمع وهو قول أهل السُّنَّة قال وهذا من كلام أحمد يدلُّ على إثبات النفس لأنَّه جعل ذلك حجة عليهم ولو لم يعتقد ذلك لم يحتج به وقد أخبر الله تعالى بذلك في آي من كتابه مثل قوله تعالى كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ [الأنعام ٥٤] وقوله تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ [المائدة ١١٦] وقوله وَاصْطَنَعْتُكَ لِنَفْسِي (٤١) [طه ٤١] ولأنَّه ليس في

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