Minhaj as-Sunnah - Ibn Taimiya - (3/133)

Minhaj as-SunnahIbn Taimiya

nor through the scholars’ teaching them, their enjoining what is right and forbidding what is wrong, or their rulers’ justice toward them. Nor would Allah be putting them to the test when those [in authority] (1) wronged them.

It is stated in the [well-known] report (2): “Allah [Mighty and Majestic] (3) says: ‘I am Allah (4), the Sovereign of kings. The hearts and forelocks of kings are in My hand. Whoever obeys Me, I make them a mercy to him; and whoever disobeys Me, I make them a punishment upon him. So do not occupy yourselves with reviling kings. Obey Me, and I will incline their hearts toward you.’” (5)

According to the Qadarite position, Allah cannot make kings either (6) just or unjust, benevolent or abusive. Nor can He cause anyone to treat another well or badly. Nor can He [bestow favor] (7) upon anyone by means of someone (8) who treats him well and honors him; nor does He have [the power] (9) to test him by means of someone who punishes and humiliates him.

According to the Qadarite position, (Allah) did not send against them servants of His endowed with mighty power, who scoured through the homes, for He neither commanded them to do so nor caused them to act; rather, He merely gave them the capacity. Likewise, according to them, He did not send the devils against the disbelievers to incite them relentlessly (10).

(1) B reads: *wulāt al-ma'mūr* (“the rulers of the commanded one”); ʿ, N, and M: “the rulers.” (2) “Well-known” is an addition in ʿ. (3) “Mighty and Majestic” is omitted from N and M; ʿ reads: “Allah Most High.” (4) M reads: “I am the King.” (5) Sheikh Muhammad al-Madanī included this sacred hadith in *al-Ithāfāt al-Saniyya fī al-Ahādīth al-Qudsiyya*, p. [0–9] 6–77, Hyderabad ed., 1358 AH, with some variation in wording. At its conclusion, he states: “Abū Nu'aym narrated it in *al-Hilya* from Abū al-Dardā'.” (6) “Not” is omitted from M, A, and B. (7) “Bestow favor” is omitted from N; M reads: “do good.” (8) A, B, N, and M read: “from one who.” (9) “To” is omitted from N and M. (10) This paragraph is omitted from A, B, and ʿ. N reads: “According to the Qadarite position, He did not send servants of His…” and so forth.

وَتَعْلِيمِ الْعُلَمَاءِ لَهُمْ، وَأَمْرِهِمْ بِالْمَعْرُوفِ وَنَهْيِهِمْ عَنِ الْمُنْكَرِ، وَعَدْلِ وُلَاةِ الْأُمُورِ عَلَيْهِمْ، وَلَا يَكُونُ اللَّهُ مُبْتَلِيًا لَهُمْ إِذَا ظَلَمَهُمْ وُلَاةُ [الْأُمُورِ] (١) . وَفِي الْأَثَرِ [الْمَعْرُوفِ] (٢) : " «يَقُولُ اللَّهُ [عَزَّ وَجَلَّ] (٣) : " أَنَا اللَّهُ (٤) مَالِكُ الْمُلُوكِ، قُلُوبُ الْمُلُوكِ وَنَوَاصِيهِمْ بِيَدِي، مَنْ أَطَاعَنِي جَعَلْتُهُمْ عَلَيْهِ رَحْمَةً، وَمَنْ عَصَانِي جَعَلْتُهُمْ عَلَيْهِ نِقْمَةً، فَلَا تَشْتَغِلُوا بِسَبِّ الْمُلُوكِ وَأَطِيعُونِي أَعْطِفْ قُلُوبَهُمْ عَلَيْكُمْ» (٥) . وَعِنْدَ الْقَدَرِيِّ لَا يَقْدِرُ اللَّهُ أَنْ يَجْعَلَ الْمُلُوكَ لَا (٦) عَادِلِينَ وَلَا جَائِرِينَ، وَلَا مُحْسِنِينَ وَلَا مُسِيئِينَ، وَلَا يَقْدِرُ أَنْ يَجْعَلَ أَحَدًا مُحْسِنًا إِلَى أَحَدٍ، وَلَا مُسِيئًا إِلَى أَحَدٍ، وَلَا يَقْدِرُ أَنْ [يُنْعِمَ] (٧) عَلَى أَحَدٍ بِمَنْ (٨) يُحْسِنُ إِلَيْهِ وَيُكْرِمُهُ، وَلَا يَقْدِرُ [عَلَى] (٩) أَنْ يَبْتَلِيَهُ بِمَنْ يُعَذِّبُهُ وَيُهِينُهُ ". وَعَلَى قَوْلِ الْقَدَرِيِّ لَمْ يَبْعَثِ (اللَّهُ) عِبَادًا لَهُ أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ، فَإِنَّهُ لَمْ يَأْمُرْهُمْ بِذَلِكَ وَلَا جَعَلَهُمْ فَاعِلِينَ، بَلْ أَعْطَاهُمْ قُدْرَةً، وَكَذَلِكَ عِنْدَهُمْ لَمْ يُرْسِلِ الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا (١٠) .

(١) ب: وَلَاةُ الْمَأْمُورِ، ع، ن، م: الْوُلَاةُ. (٢) الْمَعْرُوفُ زِيَادَةٌ فِي (ع) . (٣) عَزَّ وَجَلَّ: سَاقِطَةٌ مِنْ (ن) ، (م) ، وَفِي (ع) اللَّهُ تَعَالَى. (٤) م: أَنَا الْمَلِكُ. (٥) أَوْرَدَ هَذَا الْحَدِيثَ الْقُدْسِيَّ الشَّيْخُ مُحَمَّدٌ الْمَدَنِيُّ فِي كِتَابِهِ الْإِتْحَافَاتِ السَّنِيَّةِ فِي الْأَحَادِيثِ الْقُدْسِيَّةِ ص [٠ - ٩] ٦ - ٧٧ ط حَيْدَرَ آبَادَ سَنَةَ ١٣٥٨ هـ مَعَ اخْتِلَافٍ فِي الْأَلْفَاظِ، وَقَالَ فِي آخِرِهِ: رَوَاهُ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ عَنْ أَبِي الدَّرْدَاءِ. (٦) لَا: سَاقِطَةٌ مِنْ (م) ، (أ) (ب) . (٧) يُنْعِمَ، سَاقِطَةٌ مِنْ (ن) ، وَفِي (م) يُحْسِنَ. (٨) أ، ب، ن، م: مِمَّنْ. (٩) عَلَى: سَاقِطَةٌ مِنْ (ن) ، (م) . (١٠) سَاقِطٌ مِنْ (أ) (ب) (ع) وَفِي (ن) : وَعَلَى قَوْلِ الْقَدَرِيِّ لَمْ يَبْعَثْ عِبَادًا لَهُ. . . إِلَخْ.