Minhaj as-Sunnah - Ibn Taimiya - (2/492)

Minhaj as-SunnahIbn Taimiya

for all these matters, some of which are conditional upon others, are necessary concomitants of His essence, and their being established does not depend upon anything other than Him.

[The] Eighth Aspect (1):

His statement, “They did not regard Him as powerful by virtue of His essence (2 nor knowing by virtue of His essence 2) (2), but rather by virtue of eternal attributes”: if he means by this that they [do not] (3) regard His essence itself as knowledge and power, or that they do not (4) regard it as knowing and powerful (5) while it possesses neither knowledge nor power, then this is correct and is the very truth. But if he means that they do not regard His essence [as necessarily entailing His being knowing and powerful, nor] (6) as what necessitates His being knowing and powerful, then this is a false allegation against them. Rather, His essence is what necessitates that, just as it necessitates His being knowing while also necessitating His being (7) living: He cannot be knowing unless He is living. Likewise, these people say that He cannot be knowing unless He possesses knowledge.

The Ninth Aspect (8):

His statement, “They did not regard Him as knowing by virtue of His essence [or] (9) powerful by virtue of His essence”: if he means that they did not regard Him (10) as knowing and powerful by virtue of an essence divested [of knowledge and power—as those who deny the attributes say: that He is an essence divested] (11) of the attributes—then this is correct [and is the very

(1) (B), (A), (N), and (M) read: “The Ninth,” which is an error. (2) The text between markers (2–2) is omitted only in (B). (3) *Lā* (“not”) is omitted in (N) and (M). (4) (B) and (A) read: *wa-lā* (“and not”). (5) (B) reads: “Nor do they regard it as knowing and powerful”; (A) reads: “Nor do they regard it as power,” which is a corruption. (6) The text in square brackets appears only in (Ayn). (7) (B), (A), (N), and (M) read: *kawnuhu* (“His being”). (8) (B), (A), (N), and (M) read: “The Tenth,” which is an error. (9) *Wa-lā* (“and not”) is omitted in (B), (A), (N), and (M). (10) (Ayn) alone reads: “They do not regard Him,” which is an error. (11) The text in square brackets is omitted in (N) and (M).

فَإِنَّ هَذِهِ الْأُمُورَ الْمَشْرُوطَ بَعْضُهَا بِبَعْضٍ كُلَّهَا مِنْ لَوَازِمِ ذَاتِهِ، لَا يَفْتَقِرُ ثُبُوتُهَا إِلَى غَيْرِهِ. [الْوَجْهُ] الثَّامِنُ (١) : قَوْلُهُ: وَلَمْ يَجْعَلُوهُ قَادِرًا لِذَاتِهِ (٢ وَلَا عَالِمًا لِذَاتِهِ ٢) (٢) بَلْ لِمَعَانٍ قَدِيمَةٍ، إِنْ أَرَادَ بِذَلِكَ أَنَّهُمْ [لَا] (٣) يَجْعَلُونَ ذَاتَهُ عِلْمًا وَقُدْرَةً أَوْ لَا (٤) يَجْعَلُونَهَا عَالِمَةً قَادِرَةً (٥) وَلَيْسَ لَهَا عِلْمٌ وَلَا قُدْرَةٌ فَهَذَا صَحِيحٌ، وَهُوَ عَيْنُ الْحَقِّ، وَإِنْ أَرَادَ أَنَّهُمْ لَا يَجْعَلُونَ ذَاتَهُ [مُسْتَلْزِمَةً لِكَوْنِهِ عَالِمًا قَادِرًا وَلَا] (٦) هِيَ الْمُوجِبَةُ لِكَوْنِهِ عَالِمًا قَادِرًا فَهَذَا كَذِبٌ عَلَيْهِمْ، بَلْ ذَاتُهُ هِيَ الْمُوجِبَةُ لِذَلِكَ، كَمَا أَنَّهَا هِيَ الْمُوجِبَةُ لِكَوْنِهِ عَالِمًا، مَعَ كَوْنِهَا مُوجِبَةً لِكَوْنِهِ (٧) حَيًّا: وَلَا يَكُونُ عَالِمًا حَتَّى يَكُونَ حَيًّا وَكَذَلِكَ يَقُولُ هَؤُلَاءِ: لَا يَكُونُ عَالِمًا حَتَّى يَكُونَ لَهُ عِلْمٌ. التَّاسِعُ (٨) : قَوْلُهُ: لَمْ يَجْعَلُوهُ عَالِمًا لِذَاتِهِ [وَلَا] (٩) قَادِرًا لِذَاتِهِ: إِنْ أَرَادَ أَنَّهُمْ لَمْ يَجْعَلُوهُ (١٠) عَالِمًا قَادِرًا لِذَاتٍ مُجَرَّدَةٍ [عَنِ الْعِلْمِ وَالْقُدْرَةِ - كَمَا يَقُولُ نُفَاةُ الصِّفَاتِ: إِنَّهُ ذَاتٌ مُجَرَّدَةٌ] (١١) عَنِ الصِّفَاتِ - فَهَذَا صَحِيحٌ [وَهُوَ عَيْنُ

(١) ب، ا، ن، م: التَّاسِعُ، وَهُوَ خَطَأٌ. (٢) : (٢ - ٢) سَاقِطٌ مِنْ (ب) فَقَطْ. (٣) لَا: سَاقِطَةٌ مِنْ (ن) ، (م) . (٤) ب، ا: وَلَا. (٥) ب: وَلَا يَجْعَلُونَهَا عَالِمَةً وَقَادِرَةً ; أ: وَلَا يَجْعَلُونَهَا قُدْرَةً، وَهُوَ تَحْرِيفٌ (٦) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (ع) فَقَطْ. (٧) ب، ا، ن، م: كَوْنُهُ. (٨) ب، ا، ن، م: الْعَاشِرُ، وَهُوَ خَطَأٌ. (٩) وَلَا: سَاقِطَةٌ مِنْ (ب) ، (أ) ، (ن) ، (م) . (١٠) ع (فَقَطْ) : لَا يَجْعَلُوهُ، وَهُوَ خَطَأٌ. (١١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) .