Minhaj as-Sunnah - Ibn Taimiya - (3/163)

Minhaj as-SunnahIbn Taimiya

His love for them and His pleasure with them when they occur, even if He does not cause them to occur; whereas He hates and detests acts of disobedience and hates for His servants *)(1) to commit them, even if He wills (2) to create them Himself because of a wisdom that requires this (3). It does not follow that, because He hates them (4) for the servant since they harm him [and He also hates them] (5), He must hate to create them Himself on account of the wisdom He has in them (6).

The same act may be proper when done by one created being and improper when done by another because the agents’ circumstances differ (7). How, then, can it follow that whatever is improper when done by the servant is also improper (8) when done by the Lord, when the creature is in no way comparable to the Creator? (9)

If a created being may (10) will something he does not love—as when a sick person wills to drink (11) medicine he dislikes (12)—and love something he does not will—as when a sick person loves food that harms him [or when a fasting person loves food and drink that he does not wish to consume, or a person loves desires that his reason and religion cause him to hate] (13), then it is intelligible that one may exist without the other, and that one of them does not necessarily entail

(1) The text between the asterisks is omitted from (M). (2) (A) and (B) read: “whoever commits them, if He wills.” (3) (N) and (M) read: “that through them.” (4) (N) alone reads: “Nor does that follow if He hates them.” (5) The text between square brackets is omitted from (N) and (M). (ʿ) reads: “and I also hate them.” (6) (A) and (B) read: “because of what He has in it”; (ʿ) reads: “because of what they contain.” (7) This is omitted from (ʿ). (8) (A) and (B) read: “that whatever is improper when done by the servant is improper.” (9) (N), (M), and (ʿ) read: “to the Creator.” In (N), *nisbah* (“comparison”) was corrupted to *yushbihu* (“resembles”). (10) *Qad* (“may”) is omitted from (A) and (B). (11) (A) and (B) read: “so that he may drink.” (12) (M) reads: “which he dislikes and does not want.” (13) The text between square brackets is omitted from (N) and (M); (A) and (B) have only: “desires.” In (ʿ), “by his reason” was corrupted to “by his action.”

لِمَحَبَّتِهِ لَهَا وَرِضَاهُ بِهَا إِذَا وَقَعَتْ وَإِنْ لَمْ يَفْعَلْهَا، وَالْمَعَاصِي يُبْغِضُهَا وَيَمْقُتُهَا وَيَكْرَهُ مِنَ الْعِبَادِ *) (١) أَنْ يَفْعَلُوهَا وَإِنْ أَرَادَ (٢) أَنْ يَخْلُقَهَا هُوَ لِحِكْمَةٍ اقْتَضَتْ ذَلِكَ (٣) وَلَا يَلْزَمُ إِذَا كَرِهَهَا (٤) لِلْعَبْدِ لِكَوْنِهَا تَضُرُّ الْعَبْدَ [وَيُبْغِضُهَا أَيْضًا] (٥) - أَنْ يَكْرَهَ أَنْ يَخْلُقَهَا هُوَ لِمَا لَهُ فِيهَا (٦) مِنَ الْحِكْمَةِ، فَإِنَّ الْفِعْلَ قَدْ يَحْسُنُ مِنْ أَحَدِ الْمَخْلُوقِينَ وَيَقْبُحُ مِنَ الْآخَرِ لِاخْتِلَافِ حَالِ الْفَاعِلِينَ الْفَاعِلِينَ: (٧) ، فَكَيْفَ يَلْزَمُ أَنَّهُ مَا قَبُحَ مِنَ الْعَبْدِ قَبُحَ (٨) مِنَ الرَّبِّ مَعَ أَنَّهُ لَا نِسْبَةَ لِلْمَخْلُوقِ مَعَ الْخَالِقِ (٩) وَإِذَا كَانَ الْمَخْلُوقُ قَدْ (١٠) يُرِيدُ مَا لَا يُحِبُّهُ، كَإِرَادَةِ الْمَرِيضِ لِشُرْبِ (١١) الدَّوَاءِ الَّذِي يُبْغِضُهُ (١٢) ، وَيُحِبُّ مَا لَا يُرِيدُهُ كَمَحَبَّةِ الْمَرِيضِ الطَّعَامَ الَّذِي يَضُرُّهُ، [وَمَحَبَّةِ الصَّائِمِ الطَّعَامَ وَالشَّرَابَ الَّذِي لَا يُرِيدُ أَنْ يَأْكُلَهُ، وَمَحَبَّةِ الْإِنْسَانِ لِلشَّهَوَاتِ الَّتِي يَكْرَهُهَا بِعَقْلِهِ وَدِينِهِ] (١٣) . فَقَدْ عَقَلَ ثُبُوتَ أَحَدِهِمَا دُونَ الْآخَرِ، وَأَنَّ أَحَدَهُمَا لَيْسَ بِمُسْتَلْزِمٍ

(١) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٢) أ، ب: مَنْ يَفْعَلُهَا إِنْ شَاءَ. (٣) ن، م: ذَلِكَ بِهَا. (٤) ن فَقَطْ: وَلَا يَلْزَمُ ذَلِكَ إِذَا كَرِهَهَا. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) ، وَفِي (ع) وَأُبْغِضُهَا أَيْضًا. (٦) أ، ب: لِمَا لَهُ فِيهِ، ع: لِمَا فِيهَا. (٧) سَاقِطَةٌ مِنْ (ع) . (٨) أ، ب: أَنَّ مَا قَبُحَ مِنَ الْعَبْدِ يَقْبُحُ. (٩) ن، م، ع: إِلَى الْخَالِقِ وَحُرِّفَتْ (نِسْبَةَ) فِي (ن) إِلَى يُشْبِهُ. (١٠) قَدْ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (١١) أ، ب: لِيَشْرَبَ. (١٢) م: يَكْرَهُهُ وَلَا يُرِيدُهُ. (١٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) ، وَفِي (أ) ، (ب) : الشَّهَوَاتِ، وَفِي (ع) حُرِّفَتْ بِعَقْلِهِ إِلَى بِفِعْلِهِ.