Minhaj as-Sunnah - Ibn Taimiya - (3/171)

Minhaj as-SunnahIbn Taimiya

The Qadariyya offer an analogy involving a person who commands another to do something (1): he must (2) do whatever makes the person commanded more likely to carry it out, such as showing a cheerful countenance and affability, preparing seats and cushions, and the like.

They are told: This may take either of two forms. The first is when the one issuing the command commands another (3) for some benefit that accrues to himself, as when a king commands his soldiers (4) to do what strengthens his kingdom, a master (5) commands his slave to do what improves his property (6), or a person commands his partner (7) to do what advances their common undertaking, and so forth.

The second is when the one issuing the command regards assisting (8) the person commanded as beneficial [to himself] (9), as in enjoining what is right [when] (10) he assists that person in righteousness and piety. He knows that Allah will reward him for helping another to obey Him, and that Allah aids (11) the servant so long as the servant aids his brother. Suppose, however, that the one issuing the command (12) commanded the person solely for that person’s benefit, not for any benefit accruing to himself from the person’s action—as with a sincere adviser offering counsel (13)—and suppose that if (14) he assisted him

(1) (N) reads: “ordered his servant to carry out his command”; (M): “issued his command in his presence”; (ʿ): “ordered another to carry out his command.” (2) (A) reads: “must”; (B): “and so must.” (3) (M) reads: “his servant.” (4) (N) and (M) read: “his servant.” (5) (N) and (M) read: “the one issuing the command.” (6) (N), (M), and (ʿ) read: “his kingdom.” (7) (N), (M), and (ʿ) read: “his partners.” (8) (N) and (M) read: “assistance,” without the definite article. (9) “To himself” is omitted from (N) and (M). (10) (ʿ) reads: “and when.” (11) (ʿ) reads: “and that He aids.” (12) (A) and (B) read: “Thus, if the one issuing the command…” (13) (A) reads: “like a sincere adviser to the adviser”; (B): “like a sincere adviser to one seeking advice.” (14) “If” is omitted from (A) and (B).

وَالْقَدَرِيَّةُ تَضْرِبُ مَثَلًا فِيمَنْ أَمَرَ غَيْرَهُ بِأَمْرٍ (١) ، فَإِنَّهُ لَا بُدَّ (٢) أَنْ يَفْعَلَ مَا يَكُونُ الْمَأْمُورُ أَقْرَبَ إِلَى فِعْلِهِ، كَالْبِشْرِ وَالطَّلَاقَةِ وَتَهْيِئَةِ الْمَقَاعِدِ وَالْمَسَانِدِ وَنَحْوِ ذَلِكَ. فَيُقَالُ لَهُمْ: هَذَا يَكُونُ عَلَى وَجْهَيْنِ: أَحَدُهُمَا: أَنْ يَكُونَ الْآمِرُ أَمَرَ غَيْرَهُ (٣) لِمَصْلَحَةٍ تَعُودُ إِلَيْهِ، كَأَمْرِ الْمَلِكِ جُنْدَهُ (٤) بِمَا يُؤَيِّدُ مُلْكَهُ، وَأَمْرِ السَّيِّدِ (٥) عَبْدَهُ بِمَا يُصْلِحُ مَالَهُ (٦) ، وَأَمْرِ الْإِنْسَانِ شَرِيكَهُ (٧) بِمَا يُصْلِحُ الْأَمْرَ الْمُشْتَرَكَ بَيْنَهُمَا، وَنَحْوِ ذَلِكَ. وَالثَّانِي: أَنْ يَكُونَ الْآمِرُ يَرَى الْإِعَانَةَ (٨) لِلْمَأْمُورِ مَصْلَحَةً [لَهُ] (٩) ، كَالْأَمْرِ بِالْمَعْرُوفِ [إِذَا] (١٠) أَعَانَ الْمَأْمُورَ عَلَى الْبِرِّ وَالتَّقْوَى، فَإِنَّهُ قَدْ عَلِمَ أَنَّ اللَّهَ يُثِيبُهُ عَلَى إِعَانَتِهِ عَلَى الطَّاعَةِ، وَأَنَّ اللَّهَ فِي عَوْنِ (١١) الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ، فَأَمَّا إِذَا قُدِّرَ أَنَّ الْآمِرَ (١٢) إِنَّمَا أَمَرَ الْمَأْمُورَ لِمَصْلَحَةِ الْمَأْمُورِ لَا لِنَفْعٍ يَعُودُ عَلَيْهِ مِنْ فِعْلِهِ كَالنَّاصِحِ الْمُشِيرِ (١٣) وَقُدِّرَ أَنَّهُ إِذَا (١٤) أَعَانَهُ

(١) ن: أَمَرَ عَبْدَهُ بِأَمْرِهِ، م: أَمَرَ عِنْدَهُ بِأَمْرِهِ، ع: أَمَرَ غَيْرَهُ بِأَمْرِهِ. (٢) أ: لَا بُدَّ، ب: فَلَا بُدَّ. (٣) م: عَبْدَهُ. (٤) ن، م: عَبْدَهُ. (٥) ن، م: الْآمْرِ. (٦) ن، م، ع: مُلْكَهُ. (٧) ن، م، ع: شُرَكَاءَهُ. (٨) ن، م: إِعَانَةً. (٩) لَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (١٠) ع: وَإِذَا. (١١) ع: وَأَنَّهُ فِي عَوْنِ. (١٢) أ، ب: فَإِذَا كَانَ الْآمِرُ. (١٣) أ: كَالنَّاصِحِ لِلْمُشِيرِ، ب: كَالنَّاصِحِ لِلْمُسْتَشِيرِ. (١٤) إِذَا: سَاقِطَةٌ مِنْ (أ) ، (ب) .