Majmu' al-FatawaIbn Taimiya

far above its proper rank. Their way is thus one of hope with scarcely any fear, whereas the former way is predominantly fear with little hope. This resembles the Christians’ excesses in the acts of worship they practise, despite casting off obligation and recommendation. Nevertheless, they perform many acts of worship and persist in them for long periods as recommended devotions. This way predominates among the philosophers, just as the former way predominates among the speculative theologians.

The third category is the Qadariyyah of Iblīs, who acknowledge that both the command and the decree come from Allah, but regard this as a contradiction. They are Allah’s adversaries, as stated in the hadith.

Such people are numerous among those devoted to discourse and practices: foolish poets and other heretics like them. An example is the saying of Abū al-‘Alā’ al-Ma‘arrī:

“Have You forbidden the deliberate taking of lives … and claimed that a return awaits them?
How little need they had of either state!” (1)

Another is the saying of one of these foolish heretics:

“He creates stars, and among them He creates moons.
He says, ‘O people, lower your eyes before them.’
You send women forth and cry, ‘You who are gathered here,
Put out the blaze!’ Yet Your own hand cast the fire.”

These and similar utterances render their speaker a disbeliever and liable to execution.

(1) Part of al-Ma‘arrī’s verse is missing owing to a lacuna in the original. Shaykh Nāsir ibn Hamad al-Fahd states (p. 74): Al-Ma‘arrī’s verses are: Time’s vicissitudes part two companions … Judge, my God, between time and me. Have You forbidden the deliberate taking of lives … yet sent two angels to take them? You claimed that they would return once more … How well they could have done without either state!
فَوْقَ قَدْرِهِ بِدَرَجَاتِ. فَطَرِيقُهُمْ رَغْبَةٌ بِلَا رَهْبَةٍ إلَّا قَلِيلًا كَمَا أَنَّ الْأَوَّلَ رَهْبَةٌ فِي الْغَالِبِ بِرَغْبَةِ يَسِيرَةٍ وَهَذَا يُشْبِهُ مَا عَلَيْهِ النَّصَارَى مِنْ الْغُلُوِّ فِي الْعِبَادَاتِ الَّتِي يَفْعَلُونَهَا مَعَ انْحِلَالِهِمْ مِنْ الْإِيجَابِ وَالِاسْتِحْبَابِ لَكِنَّهُمْ يَتَعَبَّدُونَ بِعِبَادَاتِ كَثِيرَةٍ وَيَبْقَوْنَ أَزْمَانًا كَثِيرَةً عَلَى سَبِيلِ الِاسْتِحْبَابِ. وَالْفَلَاسِفَةُ يَغْلِبُ عَلَيْهِمْ هَذَا الطَّرِيقُ كَمَا أَنَّ الْمُتَكَلِّمِينَ يَغْلِبُ عَلَيْهِمْ الطَّرِيقُ الْأَوَّلُ. وَالْقِسْمُ الثَّالِثُ: الْقَدَرِيَّةُ الإبليسية الَّذِينَ صَدَّقُوا بِأَنَّ اللَّهَ صَدَرَ عَنْهُ الْأَمْرَانِ. لَكِنَّ عِنْدَهُمْ هَذَا تَنَاقُضٌ وَهُمْ خُصَمَاءُ اللَّهِ كَمَا جَاءَ فِي الْحَدِيثِ. وَهَؤُلَاءِ كَثِيرٌ فِي أَهْلِ الْأَقْوَالِ وَالْأَفْعَالِ مِنْ سُفَهَاءِ الشُّعَرَاءِ وَنَحْوِهِمْ مِنْ الزَّنَادِقَةِ كَقَوْلِ أَبِي الْعَلَاءِ المعري: أَنَهَيْت عَنْ قَتْلِ النُّفُوسِ تَعَمُّدًا … وَزَعَمْت أَنَّ لَهَا مُعَادًا آتِيًا مَا كَانَ أَغْنَاهَا عَنْ الْحَالَيْنِ (١) وقول بَعْضِ السُّفَهَاءِ الزَّنَادِقَةِ: يَخْلُقُ نُجُومًا وَيَخْلُقُ بَيْنَهَا أَقْمَارًا. يَقُولُ يَا قَوْمُ غُضُّوا عَنْهُمْ الْأَبْصَارَ. تَرْمِي النسوان وَتَزْعَقُ مَعْشَرَ الْحُضَّارَ. اُطْفُوا الْحَرِيقَ وَبِيَدِك قَدْ رَمَيْت النَّارَ. وَنَحْوَ ذَلِكَ مِمَّا يُوجِبُ كُفْرَ صَاحِبِهِ وَقَتْلِهِ.
(١) سقط بعض قول المعري لخرم في الأصل قال الشيخ ناصر بن حمد الفهد (ص ٧٤): وأبيات المعري هي: صرف الزمان مفرق الإلفين … فاحكم إلهي بين ذاك وبيني أنهيت عن قتل النفوس تعمدا … وبعثت أنت لقبضها ملكين وزعمت أن لها معادا ثانيا … ما كان أغناها عن الحالين

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