Minhaj as-Sunnah - Ibn Taimiya - (3/86)

Minhaj as-SunnahIbn Taimiya

[may Allah be pleased with him](1) by invoking the divine decree and arguing that, had Allah willed, He would have awakened us.(2) (3) The Prophet therefore said, “Yet man is more contentious than anything.”

[A Section from the Rāfidī’s Discourse on the Ahl al-Sunnah Position Regarding Divine Decree: Their Holding It Possible That Allah Might Punish the Master of the Messengers for Obeying Him]

(Section)

He—[the Rāfidī](4)—said:

“Another is their holding it possible for Allah to punish the Master of the Messengers for obeying Him(5), and to reward Iblīs for disobeying Him, because He acts without any purpose. Anyone who obeyed Him would therefore be foolish, for he immediately incurs the hardship of striving in worship and spending his wealth on mosques, religious lodges, and charitable donations, without gaining any benefit. Indeed, Allah may punish him for that; whereas, if he instead indulged in the various sins that give him pleasure and satisfy his desires, Allah might reward him. Thus, choosing the former course would be(6) foolish in the judgment of every rational person. Adopting this doctrine would lead to the ruin of the world and the disruption of the affairs of the Sharia(7) brought by Muhammad and of other revealed dispensations.”(8)

The answer(9) may be given from(10) several angles. The first(11) is that what he has said is false according to the consensus of

(1) The words “may Allah be pleased with him” are added in A and B. (2) N and M read: “and that Allah, had He willed, would have awakened us.” (3) The Prophet—peace and blessings be upon him—knew that this amounted to nothing more than mere disputation unsupported by truth. (4) The term “al-Rāfidī” appears only in Ayn; the following passage appears in K, 1/86 (M). (5) K reads: “Another is their holding it possible for Allah Most High to punish the prophets—peace be upon them—for their obedience, and to punish the Master of the Messengers—may Allah bless him and his family and grant them peace—for his obedience.” (6) M reads: “Thus, choosing the former course may be”; N reads: “And choosing the former course is.” (7) A and B read: “the affairs of the Sharia.” (8) The words “and of other revealed dispensations” are absent from K; M reads: “and of another.” (9) M reads: “Thus, the answer may be given”; N reads: “Thus it may be said: ‘And the answer….’” (10) Omitted in A and B. (11) Omitted in A and B.

[رَضِيَ اللَّهُ عَنْهُ] (١) بِالْقَدَرِ، وَأَنَّهُ لَوْ شَاءَ اللَّهُ لَأَيْقَظَنَا (٢) . (٣) ، فَقَالَ وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا. [فصل من كلام الرافضي على مقالة أهل السنة في القدر تجويز أن يعذب الله سيد المرسلين على طاعتهِ] (فَصْلٌ) قَالَ [الرَّافِضِيُّ] (٤) : " وَمِنْهَا تَجْوِيزُ أَنْ يُعَذِّبَ اللَّهُ سَيِّدَ الْمُرْسَلِينَ عَلَى طَاعَتِهِ (٥) ، وَيُثِيبُ إِبْلِيسَ عَلَى مَعْصِيَتِهِ، لِأَنَّهُ يَفْعَلُ لَا لِغَرَضٍ، فَيَكُونُ فَاعِلُ الطَّاعَةِ سَفِيهًا لِأَنَّهُ يَتَعَجَّلُ بِالتَّعَبِ فِي الِاجْتِهَادِ فِي الْعِبَادَةِ، وَإِخْرَاجِ مَالِهِ فِي عِمَارَةِ الْمَسَاجِدِ وَالرَّبْطِ وَالصَّدَقَاتِ، مِنْ غَيْرِ نَفْعٍ يَحْصُلُ لَهُ، لِأَنَّهُ قَدْ يُعَاقِبُهُ عَلَى ذَلِكَ، وَلَوْ فَعَلَ عِوَضَ ذَلِكَ مَا يَلْتَذُّ بِهِ وَيَشْتَهِيهِ مِنْ أَنْوَاعِ الْمَعَاصِي قَدْ يُثِيبُهُ، فَاخْتِيَارُ الْأَوَّلِ يَكُونُ (٦) سَفَهًا عِنْدَ كُلِّ عَاقِلٍ. وَالْمَصِيرُ إِلَى الْمَذْهَبِ يُؤَدِّي إِلَى خَرَابِ الْعَالَمِ وَاضْطِرَابِ أُمُورِ الشَّرِيعَةِ (٧) الْمُحَمَّدِيَّةِ وَغَيْرِهَا " (٨) . وَالْجَوَابُ (٩) مِنْ (١٠) وُجُوهٍ: أَحَدُهَا (١١) : أَنَّ هَذَا الَّذِي قَالَهُ بَاطِلٌ بِاتِّفَاقِ

(١) رَضِيَ اللَّهُ عَنْهُ: زِيَادَةٌ فِي (أ) ، (ب) . (٢) ن، م: وَأَنَّ اللَّهَ لَوْ شَاءَ لَأَيْقَظَنَا (٣) عَلِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ هَذَا لَيْسَ فِيهِ إِلَّا مُجَرَّدُ الْجَدَلِ الَّذِي لَيْسَ بِحَقٍّ (٤) الرَّافِضِيُّ: فِي (ع) فَقَطْ، وَالْكَلَامُ التَّالِي فِي (ك) ١/٨٦ (م) . (٥) فِي (ك) : وَمِنْهَا تَجْوِيزُ أَنْ يُعَذِّبَ اللَّهُ تَعَالَى الْأَنْبِيَاءَ عَلَيْهِمُ السَّلَامُ وَيُعَاقِبُ عَلَى طَاعَتِهِمْ وَيُعَاقِبُ سَيِّدَ الْمُرْسَلِينَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَآلَهُ عَلَى طَاعَتِهِ. (٦) م: فَاخْتِيَارُ الْأَوَّلِ قَدْ يَكُونُ ; ن: وَاخْتِيَارُ الْأَوَّلِ يَكُونُ. (٧) أ، ب: الْأُمُورِ الشَّرْعِيَّةِ. (٨) وَغَيْرِهَا: لَيْسَتْ فِي (ك) ، وَفِي (م) : وَغَيْرِهِ. (٩) م: فَيُقَالُ الْجَوَابُ ; ن: فَيُقَالُ وَالْجَوَابُ. (١٠) سَاقِطٌ مِنْ (أ) ، (ب) . (١١) سَاقِطٌ مِنْ (أ) ، (ب) .