Minhaj as-Sunnah - Ibn Taimiya - (3/175)

Minhaj as-SunnahIbn Taimiya

[and His command] (1), and understands that He—Glorified is He—is characterized by love and joy concerning some things rather than others, and that the beloved outcome (2) may be attainable only by repelling its opposite and bringing about its necessary concomitant, since two opposites cannot coexist and that which entails something cannot exist without its necessary concomitant.

For this reason, Allah—Glorified is He—is worthy of praise in every circumstance: “His is the dominion and His is all praise in this world and the Hereafter. His is the judgment, and to Him you will be returned.”

Thus, He is praised for everything that exists (3), and He is praised for everything He knows and mentions. To Him belongs praise for the names and attributes with which He is intrinsically characterized (4), and to Him (5) belongs praise for His creation and His command. He is praised for everything He has created, even if it entails some harm to certain people, because of the wisdom He has therein (6). He is also praised for everything He has commanded, because of the guidance and clarification it contains.

For this reason, to Him belongs praise filling the heavens (7), filling the earth, filling all that lies between them, and filling whatever else He wills (8). For all of this is [His] creation (9), and whatever He wills after that is [His] creation (10). He is praised for everything He has created.

(1) “And His command” is omitted from (N) and (M). (2) (N) and (M) read: “no beloved outcome occurs.” (3) (N) and (M) read: “whatever exists.” (4) The preceding phrase is omitted from (A), (B), and (ʿ). (5) (A), (B), and (ʿ) read: “To Him.” (6) (N) reads: “only because of what is in it in,” which is a corruption. (7) (N) reads: “the heaven.” (8) (ʿ) reads: “whatever Allah wills of.” (9) “His” is omitted from (N) and (M). (10) “Created” is omitted from (A) and (B), while “His” is omitted from (N) and (M).

[وَأَمْرِهِ] (١) ، وَاتِّصَافِهِ سُبْحَانَهُ بِالْمَحَبَّةِ وَالْفَرَحِ بِبَعْضِ الْأُمُورِ دُونَ بَعْضٍ، وَأَنَّهُ قَدْ لَا يُمْكِنُ حُصُولُ الْمَحْبُوبِ (٢) ، إِلَّا بِدَفْعِ ضِدِّهِ وَوُجُودِ لَازِمِهِ، لِامْتِنَاعِ اجْتِمَاعِ الضِّدَّيْنِ، وَامْتِنَاعِ وُجُودِ الْمَلْزُومِ بِدُونِ اللَّازِمِ. وَلِهَذَا كَانَ اللَّهُ سُبْحَانَهُ مَحْمُودًا عَلَى كُلِّ حَالٍ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ. فَكُلُّ مَا فِي الْوُجُودِ (٣) فَهُوَ مَحْمُودٌ عَلَيْهِ، وَكُلُّ مَا يَعْلَمُ وَيَذْكُرُ فَهُو مَحْمُودٌ عَلَيْهِ، لَهُ الْحَمْدُ عَلَى مَا هُوَ مُتَّصِفٌ بِهِ فِي ذَاتِهِ مِنْ أَسْمَائِهِ وَصِفَاتِهِ (٤) ، وَلَهُ (٥) الْحَمْدُ عَلَى خَلْقِهِ وَأَمْرِهِ، فَكُلُّ مَا خَلَقَهُ فَهُوَ مَحْمُودٌ عَلَيْهِ، وَإِنْ كَانَ فِي ذَلِكَ نَوْعُ ضَرَرٍ لِبَعْضِ النَّاسِ لِمَا لَهُ فِي (٦) ذَلِكَ مِنَ الْحِكْمَةِ، وَكُلُّ مَا أَمَرَ بِهِ فَلَهُ الْحَمْدُ عَلَيْهِ، لِمَا لَهُ فِي ذَلِكَ مِنَ الْهِدَايَةِ وَالْبَيَانِ. وَلِهَذَا كَانَ لَهُ الْحَمْدُ مَلْءَ السَّمَاوَاتِ (٧) وَمَلْءَ الْأَرْضِ وَمَلْءَ مَا بَيْنَهُمَا، وَمَلْءَ مَا شَاءَ مِنْ (٨) شَيْءٍ بَعْدُ. فَإِنَّ هَذَا كُلَّهُ مَخْلُوقٌ [لَهُ] (٩) ، وَكُلُّ مَا يَشَاؤُهُ بَعْدَ ذَلِكَ مَخْلُوقٌ [لَهُ] (١٠) ، لَهُ الْحَمْدُ عَلَى كُلِّ مَا خَلَقَهُ.

(١) وَأَمْرِهِ سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) ن، م: لَا يَكُونُ حُصُولُ مَحْبُوبٍ. (٣) ن، م: مَا هُوَ فِي الْوُجُودِ. (٤) سَاقِطٌ مِنْ (أ) ، (ب) ، (ع) . (٥) أ، ب، ع: لَهُ. (٦) ن: فَقَطْ لِمَا فِيهِ فِي، وَهُوَ تَحْرِيفٌ. (٧) ن: السَّمَاءِ. (٨) ع: مَا شَاءَ اللَّهُ مِنْ. (٩) لَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (١٠) سَاقِطٌ مِنْ (أ) ، (ب) ، وَسَقَطَتْ لَهُ مِنْ (ن) ، (م) .