Minhaj as-SunnahIbn Taimiya

[Section: The Rāfidī’s claim that Ahl al-Sunnah’s doctrine of divine decree leaves the prophets speechless and without an argument, and the response to him]

(Section)

The Rāfidī said (1):

“One of its consequences is that the prophets are left speechless and without an argument. For when a prophet says to an unbeliever, ‘Believe in me and affirm my truthfulness,’ he responds (2), ‘Tell the One who sent you to create faith within me, or an effective capacity (3) to bring it about, so that faith becomes possible for me and I may believe in you (4). Otherwise, how can you require me to believe when I have no capacity to do so? Rather, He has created unbelief within me (5), and I cannot overpower (6) Allah Most High.’ The prophet would thus be left speechless and unable to answer him.”

In response, it is said: This is a matter into which people are very prone to wade (7). Many people, when commanded to fulfill an obligation, invoke divine decree as an excuse, saying, “Not until Allah decrees it for me (8), or Allah enables me (9) to do it, or until Allah ordains it (10).” Likewise, when forbidden to do something Allah has prohibited, a person says, “Allah has decreed (11) that I should do this. What recourse do I have?” and other such statements (12).

(1) M and N read: “the Imāmī.” The following passages are in K 86 (M). (2) B, A, and N read: “he says to him.” (3) M reads: “and the capacity.” (4) “In you” is absent from K. (5) K reads: “Rather, Allah Most High created unbelief within me.” (6) N reads: “I am not enabled to engage in muʿārafa,” which is a corruption. (7) B, A, N, and M read: “people frequently delve into it.” (8) “For me” is an addition in M and N. (9) The name “Allah” is absent from M. (10) N and M read: “or until Allah ordains that for him.” (11) N and M read: “Allah ordained.” (12) B and A read: “What recourse do I have, and so forth….”
[فصل كلام الرافضي على مقالة أهل السنة في القدر إِفْحَامُ الْأَنْبِيَاءِ وَانْقِطَاعُ حُجَّتِهِمْ والرد عليه] (فَصْلٌ) قَالَ الرَّافِضِيُّ (١) : " وَمِنْهَا إِفْحَامُ الْأَنْبِيَاءِ وَانْقِطَاعُ حُجَّتِهِمْ، لِأَنَّ النَّبِيَّ إِذَا قَالَ لِلْكَافِرِ: آمِنْ بِي وَصَدِّقْنِي، يَقُولُ (٢) قُلْ لِلَّذِي بَعْثَكَ يَخْلُقُ فِيَّ الْإِيمَانَ أَوِ الْقُدْرَةَ (٣) الْمُؤَثِّرَةَ فِيهِ حَتَّى أَتَمَكَّنَ مِنَ الْإِيمَانِ وَأُومِنَ بِكَ (٤) ، وَإِلَّا فَكَيْفَ تُكَلِّفُنِي الْإِيمَانَ وَلَا قُدْرَةَ لِي عَلَيْهِ؟ بَلْ خَلَقَ فِيَّ الْكُفْرَ (٥) ، وَأَنَا لَا أَتَمَكَّنُ مِنْ مُقَاهَرَةِ (٦) اللَّهِ تَعَالَى، فَيَنْقَطِعُ النَّبِيُّ وَلَا يَتَمَكَّنُ مِنْ جَوَابِهِ " . فَيُقَالُ: هَذَا مَقَامٌ يَكْثُرُ فِيهِ خَوْضُ النُّفُوسِ (٧) ، فَإِنَّ كَثِيرًا مِنَ النَّاسِ إِذَا أُمِرَ بِمَا يَجِبُ عَلَيْهِ تَعَلَّلَ بِالْقَدَرِ، وَقَالَ: حَتَّى يُقَدِّرَ اللَّهُ لِي (٨) ذَلِكَ، أَوْ يُقَدِّرُنِي اللَّهُ (٩) عَلَى ذَلِكَ، أَوْ حَتَّى يَقْضِيَ اللَّهُ ذَلِكَ (١٠) ، وَكَذَلِكَ إِذَا نُهِيَ عَنْ فِعْلِ مَا حَرَّمَ اللَّهُ قَالَ: اللَّهُ قَضَى (١١) عَلَيَّ بِذَلِكَ، أَيُّ حِيلَةٍ لِي فِي هَذَا؟ وَنَحْوِ (١٢) هَذَا الْكَلَامِ.
(١) م، ن: الْإِمَامِيُّ. وَالْعِبَارَاتُ التَّالِيَةُ فِي ك ٨٦ (م) . (٢) ب، أ، ن: يَقُولُ لَهُ. (٣) م: وَالْقُدْرَةَ. (٤) بِكَ: لَيْسَتْ فِي (ك) . (٥) ك: بَلْ خَلَقَ اللَّهُ تَعَالَى فِيَّ الْكُفْرَ. (٦) ن: مَا أُمَكَّنُ مِنْ مُعَارَفَةِ، وَهُوَ تَحْرِيفٌ. (٧) ب، أ، ن، م: يَكْثُرُ خَوْضُ النُّفُوسِ فِيهِ. (٨) لِي: زِيَادَةٌ فِي (م) ، (ن) . (٩) لَفْظُ الْجَلَالَةِ لَيْسَ فِي (م) . (١٠) ن، م: أَوْ حَتَّى يَقْضِيَ اللَّهُ لَهُ ذَلِكَ. (١١) ن، م: قَضَى اللَّهُ. (١٢) ب، أ: أَيُّ خِيلَةٍ لِي وَنَحْوِ. . . .

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