Minhaj as-SunnahIbn Taimiya

Fourteenth (1): (2) Although limiting the divine attributes to eight is a view maintained (3) by some who affirm the attributes [among the Asharīs and others, the correct position according to the majority of those who affirm the attributes] (4) and the leading Asharīs is that the attributes are not confined to eight. Indeed, human beings cannot confine them to any number. Accordingly, the claim attributed to them that He is the ninth of nine is false—even if this were something that could properly be said.

Fifteenth (5): The Christians affirmed hypostases and said that they are three (6) substances brought together by a single substance, that each one is a god (7) who creates and provides, and that the one united with Christ is the hypostasis of the Word and knowledge, namely the Son. This doctrine is inherently contradictory: if that which is united with Christ is an attribute, an attribute neither creates nor provides, nor does it separate from the one characterized by it. If, however, it is the one characterized by that attribute, then it is the single substance, namely the Father (8). Christ would therefore be the Father, but this is not what they maintain,

(1) (B) and (A) read: “Fifteenth,” which is an error. (2) (B) and (A) read: “Indeed, it is.” (3) (B) and (A) read: “holds this view.” (4) (Ayn) reads: “the majority of those who affirm the attributes.” The words in square brackets are omitted in (N) and (M). (5) (B) and (A) read: “Sixteenth,” which is an error. (6) (B) and (A) read: “affirmed three hypostases, saying that they are three.” (7) (B) reads: “and if it were one, it would belong to Him”; (A) reads: “and if one were a god,” which is a textual corruption. (8) (A) reads: “then it is the substance of the one, namely the Father”; (N) and (M) read: “and it is the single substance, namely the Father”; (Ayn) reads: “then it is the substance, namely the Son.”
الرَّابِعَ عَشَرَ (١) : إِنَّ (٢) حَصْرَ الصِّفَاتِ فِي ثَمَانِيَةٍ، وَإِنْ كَانَ يَقُولُهُ (٣) : بَعْضُ الْمُثْبِتِينَ [مِنَ الْأَشْعَرِيَّةِ وَنَحْوِهِمْ، فَالصَّوَابُ عِنْدَ جَمَاهِيرِ الْمُثْبِتَةِ] (٤) وَأَئِمَّةِ الْأَشْعَرِيَّةِ أَنَّ الصِّفَاتِ لَا تَنْحَصِرُ فِي ثَمَانِيَةٍ، بَلْ وَلَا يَحْصُرُهَا الْعِبَادُ فِي عَدَدٍ، وَحِينَئِذٍ فَنَقْلُ النَّاقِلِ عَنْهُمْ: أَنَّهُ تَاسِعُ تِسْعَةٍ بَاطِلٌ، لَوْ كَانَ هَذَا مِمَّا يُقَالُ. الْخَامِسَ عَشَرَ (٥) : أَنَّ النَّصَارَى أَثْبَتُوا أَقَانِيمَ وَقَالُوا: إِنَّهَا ثَلَاثَةُ (٦) جَوَاهِرَ يَجْمَعُهَا جَوْهَرٌ وَاحِدٌ، وَإِنَّ كُلَّ وَاحِدٍ إِلَهٌ (٧) يَخْلُقُ وَيَرْزُقُ، وَالْمُتَّحِدُ بِالْمَسِيحِ هُوَ أُقْنُومُ الْكَلِمَةِ وَالْعِلْمِ وَهُوَ الِابْنُ. وَهَذَا الْقَوْلُ مُتَنَاقِضٌ فِي نَفْسِهِ، فَإِنَّ الْمُتَّحِدَ إِنْ كَانَ صِفَةً فَالصِّفَةُ لَا تَخْلُقُ وَلَا تَرْزُقُ، وَهِيَ أَيْضًا لَا تُفَارِقُ الْمَوْصُوفَ، وَإِنْ كَانَ هُوَ الْمَوْصُوفُ فَهُوَ الْجَوْهَرُ الْوَاحِدُ وَهُوَ الْأَبُ (٨) فَيَكُونُ الْمَسِيحُ هُوَ الْأَبُ، وَلَيْسَ هَذَا قَوْلَهُمْ،
(١) ب، ا: الْخَامِسَ عَشَرَ، وَهُوَ خَطَأٌ. (٢) ب، ا: إِنَّهُ. (٣) ب، ا: يَقُولُ بِهِ. (٤) ع: جَمَاهِيرِ الْمُثْبِتِينَ. وَسَقَطَ مَا بَيْنَ الْمَعْقُوفَتَيْنِ مِنْ (ن) ، (م) . (٥) ب، ا: السَّادِسَ عَشَرَ، وَهُوَ خَطَأٌ. (٦) ب، ا: أَثْبَتُوا ثَلَاثَةَ أَقَانِيمَ قَالُوا إِنَّهَا ثَلَاثَةٌ. (٧) ب: وَإِنْ كَانَ وَاحِدًا لَهُ ; أ: وَإِنْ كَانَ وَاحِدٌ إِلَهٌ، وَهُوَ تَحْرِيفٌ. (٨) أ: فَهُوَ جَوْهَرُ الْوَاحِدِ وَهُوَ الْأَبُ ; ن، م: وَهُوَ الْجَوْهَرُ الْوَاحِدُ وَهُوَ الْأَبُ ; ع: فَهُوَ الْجَوْهَرُ وَهُوَ الِابْنُ.

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