Minhaj as-Sunnah - Ibn Taimiya - (3/164)

Minhaj as-SunnahIbn Taimiya

the other among created beings—among created beings: (1). How, then, could it be impossible for one of them to exist without the other with respect to the Exalted Creator?

It may be said: All these matters are willed and loved (2). However, some are willed for their own sake; such a thing is willed in itself, loved by Allah (3), and pleasing to Him. Among them (4) are also things willed for the sake of something else. These are willed incidentally because they are a means to what is willed and loved for its own sake.

Thus, a person wills well-being for its own sake (5) and wills to drink medicine because it is a means to it. He (6) wills this from that perspective, even though it is not loved (7) in itself. If what is willed is divided into what is willed for its own sake—which is what is loved for its own sake—and what is willed for the sake of something else because it is a means to it, while the latter may not be loved for its own sake, then the distinction between love and will (8) may be understood on this basis.

Will is of two kinds: Whatever is loved is willed for its own sake, whereas what is not loved in itself is (9) willed for the sake of something else. Upon this rests the question of the love the Lord [Mighty and Majestic] (10) has for Himself and for His servants. For those who equated love and pleasure with

(1) This is omitted from (A) and (B); (N) and (ʿ) read: “in the created being.” (2) “Loved” is an addition in (N) and (M). (3) (M) reads: “for the Lord”; (N): “by the Lord.” (4) (N) and (M) read: “and among them.” (5) (N) and (M) read: “for himself”; (A): “in itself.” (6) (B) alone reads: “so he.” (7) (N) and (M) use the feminine form: “even if it is not loved.” (8) (A), (B), and (ʿ) read: “and *mashīʾa* (will).” (9) (N) and (M) read: “then this.” (10) “Mighty and Majestic” is an addition in (A) and (B).

لِلْآخَرِ فِي الْمَخْلُوقَاتِ فِي الْمَخْلُوقَاتِ: (١) . فَكَيْفَ لَا يُمْكِنُ ثُبُوتُ أَحَدِهِمَا دُونَ الْآخَرِ فِي حَقِّ الْخَالِقِ تَعَالَى؟ وَقَدْ يُقَالُ: كُلُّ هَذِهِ الْأُمُورِ مُرَادَةٌ مَحْبُوبَةٌ (٢) ، لَكِنَّ فِيهَا مَا يُرَادُ لِنَفْسِهِ، فَهُوَ مُرَادٌ بِالذَّاتِ مَحْبُوبٌ لِلَّهِ (٣) مَرَضِيٌّ لَهُ، وَفِيهَا (٤) مَا يُرَادُ لِغَيْرِهِ، وَهُوَ مُرَادٌ بِالْعَرَضِ لِكَوْنِهِ وَسِيلَةً إِلَى الْمُرَادِ الْمَحْبُوبِ لِذَاتِهِ. فَالْإِنْسَانُ يُرِيدُ الْعَافِيَةَ لِنَفْسِهَا (٥) وَيُرِيدُ شُرْبَ الدَّوَاءِ لِكَوْنِهِ وَسِيلَةً إِلَيْهَا، وَهُوَ (٦) يُرِيدُ ذَلِكَ مِنْ هَذِهِ الْجِهَةِ وَإِنْ لَمْ يَكُنْ مَحْبُوبًا (٧) فِي نَفْسِهِ، وَإِذَا كَانَ الْمُرَادُ يَنْقَسِمُ إِلَى مُرَادٍ لِنَفْسِهِ وَهُوَ الْمَحْبُوبُ لِنَفْسِهِ، وَإِلَى مُرَادٍ لِغَيْرِهِ لِكَوْنِهِ وَسِيلَةً إِلَى غَيْرِهِ، وَهَذَا قَدْ لَا يُحَبُّ لِنَفْسِهِ، أَمْكَنَ أَنْ يُجْعَلَ الْفَرْقُ بَيْنَ الْمَحَبَّةِ وَالْإِرَادَةِ (٨) مِنْ هَذَا الْبَابِ. وَالْإِرَادَةُ نَوْعَانِ: فَمَا كَانَ مَحْبُوبًا فَهُوَ مُرَادٌ لِنَفْسِهِ، وَمَا كَانَ فِي نَفْسِهِ غَيْرَ مَحْبُوبٍ فَهُوَ (٩) مُرَادٌ لِغَيْرِهِ. وَعَلَى هَذَا تَنْبَنِي مَسْأَلَةُ مَحَبَّةِ الرَّبِّ [عَزَّ وَجَلَّ] (١٠) نَفْسَهُ وَمَحَبَّتِهِ لِعِبَادِهِ، فَإِنَّ الَّذِينَ جَعَلُوا الْمَحَبَّةَ وَالرِّضَا هُوَ

(١) سَاقِطَةٌ مِنْ (أ) ، (ب) ، وَفِي (ن) ، (ع) : فِي الْمَخْلُوقِ. (٢) مَحْبُوبَةٌ: زِيَادَةٌ فِي (ن) ، (م) . (٣) م: لِلرَّبِّ، ن: بِالرَّبِّ. (٤) ن، م: وَمِنْهَا. (٥) ن، م: لِنَفْسِهِ، أ: بِنَفْسِهَا. (٦) ب فَقَطْ: فَهُوَ. (٧) ن، م: وَإِنْ لَمْ تَكُنْ مَحْبُوبَةً. (٨) أ، ب، ع: وَالْمَشِيئَةِ. (٩) ن، م: فَهَذَا. (١٠) عَزَّ وَجَلَّ: زِيَادَةٌ فِي (أ) ، (ب) .