Minhaj as-Sunnah - Ibn Taimiya - (2/618)

Minhaj as-SunnahIbn Taimiya

limbs (1) and bodily members, including a hand and a foot (2), a tongue (3), a head, and two eyes (4). Despite all this (5), He does not resemble anything else, nor does anything else resemble Him (6). Dāwūd al-Jawāribī (7) was reported to have said: He (8) is hollow from His mouth to His chest and solid everywhere else.”

“And Hishām ibn Sālim al-Jawālīqī said: Allah is in the form of [a human being] (9). He denied that He is flesh and blood, and said that He is a brilliant light, gleaming white (10), and that He has five senses like those of a human being: His hearing is distinct from His sight (11), and likewise all His other senses. He has a hand, a foot, [an ear] (12), an eye, a nose, and a mouth, and He has black hair reaching His ears.”

I say: As for Dāwūd al-Jawāribī, he was known to have held the reprehensible doctrine for which the people of the Sunnah denounced him. As for Muqātil, Allah knows best what his true position was. Al-Asharī transmits these doctrines from the books of the Mu‘tazilites, and they were biased against (13) Muqātil ibn Sulaymān,

(1) (B), (N), and (M) read: “and He has limbs.” (2) “And a foot” is omitted from (M). (3) (N) and (M) read: “and teeth.” (4) (ʿ), (N), and (M) read: “and an eye.” (5) (B) and (A) read: “and despite this.” (6) The phrase “nor does anything else resemble Him” is omitted from (B) alone. *Al-Maqālāt*, 1/259, reads: “nor does anything resemble Him.” (7) (B) and (A) read: “Dāwūd al-Jawāhirī”; (N): “Dāwūd al-Hiwārī”; (ʿ): “Dāwūd”; and (M): “al-Hawāribī.” (8) “He” does not appear in *al-Maqālāt*. (9) “A human being” is omitted from (N) and (M). (10) “White” is omitted from (B) and (A). (11) (B) and (A) read: “His hearing is other than Him, and His sight,” which is an error. (12) “And an ear” is omitted from (B), (A), (N), and (M). (13) (B), (A), (N), and (M) read: *ʿan* (“from”).

جَوَارِحُ (١) وَأَعْضَاءٌ مِنْ يَدٍ وَرِجْلٍ (٢) وَلِسَانٍ (٣) وَرَأْسٍ وَعَيْنَيْنِ (٤) وَهُوَ مَعَ هَذَا (٥) لَا يُشْبِهُ غَيْرَهُ وَلَا يُشْبِهُهُ غَيْرُهُ (٦) . وَحُكِيَ عَنْ دَاوُدَ الْجَوَارِبِيِّ (٧) أَنَّهُ كَانَ يَقُولُ: إِنَّهُ (٨) أَجْوَفُ مِنْ فِيهِ إِلَى صَدْرِهِ وَمُصْمَتٌ مَا سِوَى ذَلِكَ ". " وَقَالَ هِشَامُ بْنُ سَالِمٍ الْجَوَالِيقِيُّ: إِنَّ اللَّهَ عَلَى صُورَةِ [الْإِنْسَانِ] (٩) ، وَأَنْكَرَ أَنْ يَكُونَ لَحْمًا وَدَمًا، وَإِنَّهُ نُورٌ سَاطِعٌ يَتَلَأْلَأُ بَيَاضًا (١٠) ، وَإِنَّهُ ذُو حَوَاسَّ خَمْسٍ كَحَوَاسِّ الْإِنْسَانِ: سَمْعُهُ غَيْرُ بَصَرِهِ (١١) ، وَكَذَلِكَ سَائِرُ حَوَاسِّهِ: لَهُ يَدٌ وَرِجْلٌ [وَأُذُنٌ] (١٢) وَعَيْنٌ وَأَنْفٌ وَفَمٌ، وَإِنَّ لَهُ وَفْرَةً سَوْدَاءَ ". قُلْتُ: أَمَّا دَاوُدُ الْجَوَارِبِيُّ فَقَدْ عُرِفَ عَنْهُ الْقَوْلُ الْمُنْكَرُ الَّذِي أَنْكَرَهُ عَلَيْهِ أَهْلُ السُّنَّةِ. وَأَمَّا مُقَاتِلٌ فَاللَّهُ أَعْلَمُ بِحَقِيقَةِ حَالِهِ. وَالْأَشْعَرِيُّ يَنْقُلُ هَذِهِ الْمَقَالَاتِ مِنْ كُتُبِ الْمُعْتَزِلَةِ، وَفِيهِمُ انْحِرَافٌ عَلَى (١٣) مُقَاتِلِ بْنِ سُلَيْمَانَ،

(١) ب، ن، م: وَلَهُ جَوَارِحُ. (٢) وَرِجْلٍ: سَاقِطَةٌ مِنْ (م) . (٣) ن، م: وَأَسْنَانٍ. (٤) ع، ن، م: وَعَيْنٍ. (٥) ب، أ: وَمَعَ هَذَا. (٦) عِبَارَةُ " وَلَا يُشْبِهُهُ غَيْرُهُ " سَاقِطَةٌ مِنْ (ب) فَقَطْ. وَفِي " الْمَقَالَاتِ " ١/٢٥٩: وَلَا يُشْبِهُهُ. (٧) ب، أ: دَاوُدَ الْجَوَاهِرِيِّ ; ن: دَاوُدَ الْحِوَارِيِّ ; ع: دَاوُدَ ; م: الْحَوَارِبِيِّ. (٨) إِنَّهُ: لَيْسَتْ فِي " الْمَقَالَاتِ ". (٩) الْإِنْسَانِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (١٠) بَيَاضًا: سَاقِطَةٌ مِنْ (ب) ، (أ) . (١١) ب، أ: سَمْعُهُ غَيْرُهُ وَبَصَرُهُ، وَهُوَ خَطَأٌ. (١٢) وَأُذُنٌ: سَاقِطَةٌ مِنْ (ب) ، (أ) ، (ن) ، (م) . (١٣) ب، أ، ن، م: عَنْ.