Minhaj as-Sunnah - Ibn Taimiya - (3/168)

Minhaj as-SunnahIbn Taimiya

and His allies; that He loves what He has commanded, but does not love devils or what He has forbidden, even though all of that [is] (1) by His will.

This issue was disputed between al-Junayd [ibn Muhammad] (2) and a group of his companions. He called upon them to make the second distinction: to distinguish among created things between what He loves and what He does not love. They found this difficult because they saw that every created thing was created by His will. They did not realize that some of what He creates by His will may be something He neither loves nor is pleased with. What al-Junayd and those like him (3) said was correct.

The Fifth Point:

It may be said that will is of two kinds. The first is [in the sense of mashīʾa (will), namely,] (4) when an agent wills to perform an act; this is the will pertaining to his own act.

The second is to will that another person perform an act (5); this is a will (6) concerning another’s act.

Both kinds are intelligible (7) among human beings. However, those who said [that] (8) a command does not (9) entail will affirmed only the first kind (10) of will, whereas those who

(1) “Was” is omitted from (N) and (M). (2) “Ibn Muhammad” is omitted from (N) and (M). (3) (N) and (M) read: “and his companions.” (4) The text within square brackets is omitted from (N) and (M). (5) “An act” is omitted from (A) and (B). (6) (A) and (B) read: “so this is the will”; (N) and (M) read: “and this is a will.” (7) (A) and (B) read: “actualized.” (8) “That” is added in (A) and (B). (9) “Not” is omitted from (A) and (B). (10) (N) and (M) read: “the kinds,” which is a corruption.

وَأَوْلِيَاءَهُ، وَيُحِبُّ مَا أَمَرَ بِهِ، وَلَا يُحِبُّ الشَّيَاطِينَ وَلَا مَا نَهَى عَنْهُ، وَإِنْ [كَانَ] (١) كُلُّ ذَلِكَ بِمَشِيئَتِهِ. وَهَذِهِ الْمَسْأَلَةُ وَقَعَ النِّزَاعُ فِيهَا بَيْنَ الْجُنَيْدِ [بْنِ مُحَمَّدٍ] (٢) وَطَائِفَةٍ مِنْ أَصْحَابِهِ، فَدَعَاهُمْ إِلَى الْفَرْقِ الثَّانِي، وَهُوَ أَنْ يُفَرِّقُوا فِي الْمَخْلُوقَاتِ بَيْنَ مَا يُحِبُّهُ وَمَا لَا يُحِبُّهُ، فَأَشْكَلَ هَذَا عَلَيْهِمْ لِمَا رَأَوْا أَنَّ كُلَّ مَخْلُوقٍ فَهُوَ مَخْلُوقٌ بِمَشِيئَتِهِ، وَلَمْ يَعْرِفُوا أَنَّهُ قَدْ يَكُونُ فِيمَا خَلَقَهُ بِمَشِيئَتِهِ مَا لَا يُحِبُّهُ وَلَا يَرْضَاهُ، وَكَانَ مَا قَالَهُ الْجُنَيْدُ وَأَمْثَالُهُ (٣) هُوَ الصَّوَابُ. الْوَجْهُ الْخَامِسُ: أَنْ يُقَالَ: الْإِرَادَةُ نَوْعَانِ: أَحَدُهُمَا [بِمَعْنَى الْمَشِيئَةِ وَهُوَ] (٤) أَنْ يُرِيدَ الْفَاعِلُ أَنْ يَفْعَلَ فِعْلًا، فَهَذِهِ الْإِرَادَةُ الْمُتَعَلِّقَةُ بِفِعْلِهِ. وَالثَّانِي: أَنْ يُرِيدَ مِنْ غَيْرِهِ أَنْ يَفْعَلَ فِعْلًا (٥) فَهَذِهِ إِرَادَةٌ (٦) لِفِعْلِ الْغَيْرِ. وَكِلَا النَّوْعَيْنِ مَعْقُولٌ (٧) فِي النَّاسِ، لَكِنَّ الَّذِينَ قَالُوا: [إِنَّ] (٨) الْأَمْرَ لَا (٩) يَتَضَمَّنُ الْإِرَادَةَ، لَمْ يُثْبِتُوا إِلَّا النَّوْعَ (١٠) الْأَوَّلَ مِنَ الْإِرَادَةِ، وَالَّذِينَ

(١) كَانَ سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) بْنِ مُحَمَّدٍ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) ن، م: وَأَصْحَابُهُ. (٤) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٥) فِعْلًا: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٦) أ، ب: فَهَذَا الْإِرَادَةُ، ن، م: وَهَذِهِ إِرَادَةٌ. (٧) أ، ب: مَفْعُولٌ. (٨) إِنَّ: زِيَادَةٌ فِي (أ) ، (ب) . (٩) لَا: سَاقِطَةٌ مِنْ (أ) ، (ب) . (١٠) ن، م: الْأَنْوَاعَ، وَهُوَ تَحْرِيفٌ.