Minhaj as-Sunnah - Ibn Taimiya - (3/187)

Minhaj as-SunnahIbn Taimiya

and love and approval.

As for anyone who regards all of them as a single kind, he faces one of two alternatives: if he regards love and approval as belonging to this kind, those abhorrent consequences necessarily follow for him(1). But if he regards love and approval as a kind that does not entail will, and says(2): “He may love and approve of something that He does not will in any way,” then what he means by saying, “He does not will it”(3), is that He does not will its occurrence or existence; otherwise, according to him, He loves it and approves of it.

Such a person identifies will with the volition to create. Although this terminology is used by a group of jurists affiliated with the Sunnah—followers of Mālik, al-Shāfiī, and Ahmad—it is contrary to(4) the usage of the Book and the Sunnah. Accordingly, the disagreement with him is merely verbal. In verbal disputes, the person with the strongest claim to being correct is the one whose terminology accords with the wording of the Quran.

It has already become clear that the Quran(5) regards this kind as something willed, so there is no need to make the unqualified(6) assertion that Allah commands what He does not will. It then became clear(7) that will is of two kinds and that He commands [whatever He wills(8); thus, He commands](9) what He does not Himself will to create. Yet He commands only what He loves for His servants(10) and approves of their doing.

(1) (A) and (B) read: “it follows for him.” (2) (N) and (M) read: “then it is said.” (3) (B) alone reads: “by his statement, ‘what He does not will.’” (4) (N) and (M) read: “unlike.” (5) (A) and (B) read: “that the wording of the Quran.” At the word “Quran,” there is a lacuna in the photographed folios of (M), since one leaf is missing. Consequently, collation against (M) will be suspended until the beginning of the following leaf. (6) (A) and (B) read: “because of making the unqualified assertion.” (7) (A) and (B) read: “Rather, he explains.” (8) (A) and (B) read: “what He wills.” (9) The passage in square brackets is omitted from (N). (10) (A) reads: “for His servant”; (B): “for His servants.”

وَبَيْنَ الْمَحَبَّةِ وَالرِّضَا. وَأَمَّا مَنْ يَجْعَلُ الْجَمِيعَ نَوْعًا وَاحِدًا فَهُوَ بَيْنَ أَمْرَيْنِ: إِنْ جَعَلَ الْحُبَّ وَالرِّضَا مِنْ هَذَا النَّوْعِ لَزِمَتْهُ (١) تِلْكَ الْمَحَاذِيرُ الشَّنِيعَةُ، وَإِنْ جَعَلَ الْحُبَّ وَالرِّضَا نَوْعًا لَا يَسْتَلْزِمُ الْإِرَادَةَ، وَقَالَ (٢) : إِنَّهُ قَدْ يُحِبُّ وَيَرْضَى مَا لَا يُرِيدُهُ بِحَالٍ، وَحِينَئِذٍ فَيَكُونُ مَقْصُودُهُ بِقَوْلِهِ: " لَا يُرِيدُهُ " (٣) أَيْ لَا يُرِيدُ كَوْنَهُ وَوُجُودَهُ، وَإِلَّا فَهُوَ عِنْدَهُ يُحِبُّهُ وَيَرْضَاهُ. فَهَذَا يَجْعَلُ الْإِرَادَةَ هِيَ الْمَشِيئَةَ لِأَنْ يَخْلُقَ. وَهَذَا، وَإِنْ كَانَ اصْطِلَاحَ طَائِفَةٍ مِنَ الْمُنْتَسِبِينَ إِلَى السُّنَّةِ مِنَ الْفُقَهَاءِ مِنْ أَصْحَابِ مَالِكٍ وَالشَّافِعِيِّ وَأَحْمَدَ، فَهُوَ خِلَافُ (٤) اسْتِعْمَالِ الْكِتَابِ وَالسُّنَّةِ. وَحِينَئِذٍ فَيَكُونُ النِّزَاعُ مَعَهُ لَفْظِيًّا. وَأَحَقُّ النَّاسِ بِالصَّوَابِ فِي الْمُنَازَعَاتِ اللَّفْظِيَّةِ مَنْ كَانَ لَفْظُهُ مُوَافِقًا لِلَفْظِ الْقُرْآنِ. وَقَدْ تَبَيَّنَ أَنَّ الْقُرْآنَ (٥) جَعَلَ هَذَا النَّوْعَ مُرَادًا، فَلَا حَاجَةَ إِلَى إِطْلَاقِ (٦) الْقَوْلِ بِأَنَّ اللَّهَ يَأْمُرُ بِمَا لَا يُرِيدُهُ، ثُمَّ تَبَيَّنَ (٧) أَنَّ الْإِرَادَةَ نَوْعَانِ، وَأَنَّهُ يَأْمُرُ [بِمَا يَشَاؤُهُ (٨) فَيَأْمُرُ] (٩) بِمَا لَا يُرِيدُ أَنْ يَخْلُقَهُ هُوَ، وَلَا يَأْمُرُ إِلَّا بِمَا يُحِبُّهُ لِعِبَادِهِ (١٠) وَيَرْضَاهُ لَهُمْ أَنْ يَفْعَلُوهُ.

(١) أ، ب: لَزِمَهُ (٢) ن، م: فَيُقَالُ. (٣) ب فَقَطْ: بِقَوْلِهِ مَا لَا يُرِيدُ. (٤) ن، م: بِخِلَافِ. (٥) أ، ب: أَنَّ لَفْظَ الْقُرْآنِ وَعِنْدَ كَلِمَةِ الْقُرْآنِ يُوجَدُ نَقْصٌ فِي أَوْرَاقٍ مُصَوَّرَةٍ (م) إِذْ فُقِدَتْ وَرَقَةٌ مِنْهَا، وَلِذَلِكَ سَتَتَوَقَّفُ الْمُقَابَلَةُ حَتَّى أَوَّلِ الْوَرَقَةِ التَّالِيَةِ. (٦) أ، ب: لِإِطْلَاقِ. (٧) أ، ب: بَلْ يُبَيِّنُ. (٨) أ، ب: بِمَا يَشَاءُ. (٩) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) . (١٠) أ: لِعَبْدِهِ ; ب: لِعَبِيدِهِ.