Minhaj as-Sunnah - Ibn Taimiya - (3/196)

Minhaj as-SunnahIbn Taimiya

in that fundamental principle, they said:

It is utterly impossible for Him to do anything for the sake of anything else; impossible for some things to be more beloved to Him than others; and impossible for Him to love some of His creatures to the exclusion of others, or to intend one of them rather than another. Instead, everything that comes to pass is intended by Him, loved by Him, and pleasing to Him, whether it is disbelief or faith, good deeds or evil deeds, a prophet or a devil. Whatever does not come to pass is not(1) loved by Him, pleasing to Him, or intended by Him, just as He did not will it. Thus, in their view, whatever Allah willed came to pass, and He loved it, was pleased with it, and intended it; and whatever He did not will did not come to pass, nor does He love it, approve of it, or intend it.

Those Qadariyyah, however, say:

Everything He has commanded, He wills and intends, just as He loves and approves of it. Whatever He has not commanded, He does not will(2) or intend, just as He neither loves nor approves of it. Rather, what He does not will occurs within His dominion, while He wills what does not occur.

Then, when the Jahmiyyah who upheld compulsion(3) are presented with the words of the Exalted:

“Allah does not love corruption” [Surah al-Baqarah: 205],

and:

“He is not pleased with disbelief for His servants” [Surah al-Zumar: 7],

they say:

This means that He does not love, intend, or will it from one by whom it does not occur; or that He does not love, will, or intend it as a religion—that is, He does not will to reward the one who commits it.

As for the disbelief, wickedness, and disobedience that do occur, they hold that He loves and approves of them just as He wills them, but He does not love to reward the one who commits them, just as He does not will to reward him. In their view, He wills to bestow bliss upon some people and punish others without any cause or wise purpose(4), nor is there, in some of

(1) (ʿA) reads: “is therefore not.” (2) (ʿA) reads: “for indeed He wills it.” (3) (ʿA) reads: “the Jabriyyah.” (4) (A) reads: “just as, in their view, He does not will to reward him with any benefit; He bestows bliss upon some people and punishes others without any cause or wisdom.” (B) reads: “In their view, He does not will to reward him; rather, He bestows bliss upon some people and punishes others without any cause or wisdom.” The reading adopted in the text is from (ʿA).

فِي ذَلِكَ الْأَصْلِ، قَالُوا: يَمْتَنِعُ أَنْ يَفْعَلَ شَيْئًا لِأَجْلِ شَيْءٍ أَصْلًا، وَيَمْتَنِعُ أَنْ يَكُونَ بَعْضُ الْأَشْيَاءِ أَحَبَّ إِلَيْهِ مِنْ بَعْضٍ، وَيَمْتَنِعُ أَنْ يُحِبَّ شَيْئًا مِنْ مَخْلُوقَاتِهِ دُونَ بَعْضٍ، أَوْ يُرِيدَ مِنْهَا شَيْئًا دُونَ شَيْءٍ، بَلْ كُلُّ مَا حَدَثَ فَهُوَ مُرَادٌ لَهُ مَحْبُوبٌ مَرْضِيٌّ، سَوَاءٌ كَانَ كُفْرًا أَوْ إِيمَانًا، أَوْ حَسَنَاتٍ أَوْ سَيِّئَاتٍ، أَوْ نَبِيًّا أَوْ شَيْطَانًا. وَكُلُّ مَا لَمْ يَحْدُثْ فَهُوَ لَيْسَ (١) مَحْبُوبًا لَهُ وَلَا مَرْضِيًّا لَهُ وَلَا مُرَادًا، كَمَا أَنَّهُ لَمْ يَشَأْهُ، فَعِنْدَهُمْ مَا شَاءَ اللَّهُ كَانَ وَأَحَبَّهُ وَرَضِيَهُ وَأَرَادَهُ، وَمَا لَمْ يَشَأْهُ لَمْ يَكُنْ وَلَا يُحِبُّهُ وَلَا يَرْضَاهُ وَلَا يُرِيدُهُ. وَأُولَئِكَ الْقَدَرِيَّةُ يَقُولُونَ: كُلُّ مَا أَمَرَ بِهِ فَهُوَ يَشَاؤُهُ وَيُرِيدُهُ، كَمَا أَنَّهُ يُحِبُّهُ وَيَرْضَاهُ، وَمَا لَمْ يَأْمُرْ بِهِ لَا يَشَاؤُهُ (٢) وَلَا يُرِيدُهُ كَمَا لَا يُحِبُّهُ وَلَا يَرْضَاهُ، بَلْ يَكُونُ فِي مِلْكِهِ مَا لَا يَشَاءُ، وَيَشَاءُ مَا لَا يَكُونُ. ثُمَّ إِنَّ الْجَهْمِيَّةَ الْمُجْبِرَةَ (٣) إِذَا تُلِيَ عَلَيْهِمْ قَوْلُهُ تَعَالَى: {وَاللَّهُ لَا يُحِبُّ الْفَسَادَ} [سُورَةُ الْبَقَرَةِ: ٢٠٥] ، {وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ} [سُورَةُ الزُّمَرِ: ٧] ، قَالُوا: مَعْنَاهُ لَا يُحِبُّهُ وَلَا يُرِيدُهُ وَلَا يَشَاؤُهُ مِمَّنْ لَمْ يُوجَدْ مِنْهُ، أَوْ لَا يُحِبُّهُ وَلَا يَشَاؤُهُ وَلَا يُرِيدُهُ دِينًا، بِمَعْنَى أَنَّهُ لَا يَشَاءُ أَنْ يُثِيبَ صَاحِبَهُ. وَأَمَّا مَا وَقَعَ مِنَ الْكُفْرِ وَالْفُسُوقِ وَالْعِصْيَانِ فَعِنْدَهُمْ أَنَّهُ يُحِبُّهُ وَيَرْضَاهُ كَمَا يَشَاؤُهُ لَكِنْ لَا يُحِبُّ أَنْ يُثِيبَ صَاحِبَهُ، كَمَا لَا يَشَاءُ أَنْ يُثِيبَهُ، وَعِنْدَهُمْ يَشَاءُ تَنْعِيمَ أَقْوَامٍ وَتَعْذِيبَ آخَرَيْنِ لَا بِسَبَبٍ وَلَا لِحِكْمَةٍ (٤) ، وَلَيْسَ فِي بَعْضِ

(١) ع: فَلَيْسَ. (٢) ع: فَإِنَّهُ يَشَاؤُهُ. (٣) ع: الْجَبْرِيَّةَ. (٤) أ: كَمَا لَا يَشَاءُ أَنْ يُثِيبَهُ عِنْدَهُمْ نَفْعًا يُنَعِّمُ أَقْوَامًا وَيُعَذِّبُ آخَرِينَ لَا بِسَبَبٍ وَلَا بِحِكْمَةٍ، ب: لَا يَشَاءُ أَنْ يُثِيبَهُ عِنْدَهُمْ، بَلْ يُنَعِّمُ أَقْوَامًا وَيُعَذِّبُ آخَرِينَ لَا بِسَبَبٍ وَلَا بِحِكْمَةٍ، وَالْمُثْبَتُ مِنْ (ع) .