Majmu' al-FatawaIbn Taimiya

“He has no certainty.” For certainty can mean knowledge firmly established in the heart, and it can also mean acting upon that knowledge. Thus, only someone in whose heart both knowledge and action are firmly established is described as “certain.” Pharaoh’s people did not follow what they knew, so they had neither reason nor certainty.

Moses’ words imply both points: if you have certainty, you already know Him; and if you have reason, you already know Him. If you claim that you have neither certainty nor reason, and that the same is true of your people, then you are admitting that you lack the distinguishing quality of a human being. Someone in such a condition is unfit to make the claim to divinity that you make. Moreover, this claim of yours is false, for you are certain of Him, as the Most High said:

“They denied them, though their souls were certain of them, out of injustice and arrogance.”

You also possess reason by which you know Him, but your desire for supremacy and corruption on earth prevents you from following what reason requires. In this sense, you have no reason, just as the inhabitants of the Fire said:

“If only we had listened or used our reason, we would not be among the inhabitants of the Blaze.”

The Most High also said of the disbelievers:

“Or do you think that most of them listen or use their reason? They are only like cattle; rather, they are further astray.”

The Most High said of Pharaoh and his people:

“He made fools of his people, and they obeyed him. Indeed, they were a people

إنَّهُ لَيْسَ لَهُ يَقِينٌ. فَإِنَّ الْيَقِينَ أَيْضًا يُرَادُ بِهِ الْعِلْمُ الْمُسْتَقِرُّ فِي الْقَلْبِ وَيُرَادُ بِهِ الْعَمَلُ بِهَذَا الْعِلْمِ. فَلَا يُطْلَقُ " الْمُوقِنُ " إلَّا عَلَى مَنْ اسْتَقَرَّ فِي قَلْبِهِ الْعِلْمُ وَالْعَمَلُ. وَقَوْمُ فِرْعَوْنَ لَمْ يَكُنْ عِنْدَهُمْ اتِّبَاعٌ لِمَا عَرَفُوهُ فَلَمْ يَكُنْ لَهُمْ عَقْلٌ وَلَا يَقِينٌ. وَكَلَامُ مُوسَى يَقْتَضِي الْأَمْرَيْنِ: إنْ كَانَ لَك يَقِينٌ فَقَدْ عَرَفْته وَإِنْ كَانَ لَك عَقْلٌ فَقَدْ عَرَفْته. وَإِنْ ادَّعَيْت أَنَّهُ لَا يَقِينَ لَك وَلَا عَقْلَ لَك فَكَذَلِكَ قَوْمُك فَهَذَا إقْرَارٌ مِنْكُمْ بِسَلْبِكُمْ خَاصِّيَّةِ الْإِنْسَانِ. وَمَنْ يَكُونُ هَكَذَا لَا يَصْلُحُ لَهُ مَا أَنْتُمْ عَلَيْهِ مِنْ دَعْوَى الْإِلَهِيَّةِ. مَعَ أَنَّ هَذَا بَاطِلٌ مِنْكُمْ فَإِنَّكُمْ مُوقِنُونَ بِهِ كَمَا قَالَ تَعَالَى {وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا} . وَلَكُمْ عَقْلٌ تَعْرِفُونَهُ بِهِ وَلَكِنَّ هَوَاكُمْ يَصُدُّكُمْ عَنْ اتِّبَاعِ مُوجَبِ الْعَقْلِ وَهُوَ إرَادَةُ الْعُلُوِّ فِي الْأَرْضِ وَالْفَسَادِ. فَأَنْتُمْ لَا عَقْلَ لَكُمْ بِهَذَا الِاعْتِبَارِ كَمَا قَالَ أَصْحَابُ النَّارِ {لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ} . وَقَالَ تَعَالَى عَنْ الْكُفَّارِ {أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إنْ هُمْ إلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا} . قَالَ تَعَالَى عَنْ فِرْعَوْنَ وَقَوْمِهِ {فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ إنَّهُمْ كَانُوا قَوْمًا

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