Minhaj as-Sunnah - Ibn Taimiya - (3/202)

Minhaj as-SunnahIbn Taimiya

is neither the will nor does it necessarily entail the will. Similarly, through the liar’s report, he established that the meaning of a report is not itself knowledge. Thus, he relied on the tester’s command and the liar’s report.

Yet the majority of Ahl al-Sunnah did not accept this answer, for in reality this is not a command at all, but merely the outward presentation of a command. Likewise, a liar says with his tongue (1) what is not in his heart. The liar’s report is therefore not a report of what is within him; rather, it is an outward show of reporting [about what is] (2) within him. Thus, (3) the tester’s command is like the command of someone speaking in jest when the person commanded is unaware of his jest (4), and other analogous cases.

Therefore, if the person commanded knows the true nature (5) of the tester’s command [issued in order to punish him] (6), and that the tester intends nothing but that he disobey him, he will obey him in this situation.

There are two kinds of tester. One intends the person commanded to disobey him so that he may punish him, as in this example (7). The other intends the obedience of the person commanded and his submission (8) to the command, not the very (9) act he has been commanded to perform. An example is Allah’s command—Glorified and Exalted is He—(10) to His close friend, peace and blessings be upon him, to sacrifice his son. What was intended was Abraham’s obedience, his willingness to sacrifice his son out of love for Allah (11), and that

(1) (A) and (B) read: “he said establishes that he…,” which is a corruption. (2) The word “about” is omitted from (N). (3) (A), (B), and (‘Ayn) read: “and it became.” (4) The phrase “when the person commanded is unaware of his jest” is omitted from (A) and (B). (‘Ayn) reads: “the command of the tester who was speaking in jest, when the person commanded did not know that he was speaking in jest.” (5) (N) reads: “its true nature,” which is a corruption. (6) The phrase “so that he may punish him” is omitted from (A), (B), and (N). (7) (N) reads: “so that he may punish him in a situation such as this.” (8) (A) and (B) read: “and his carrying it out.” (9) (A) and (B) read: “not for the act itself.” (10) (N) reads: “like Allah’s command—Exalted is He”; (A) and (B): “like His command—Glorified and Exalted is He.” (11) (‘Ayn) reads: “in his love”; (A) and (B): “in the love of Allah Most High.”

لَيْسَ هُوَ الْإِرَادَةَ وَلَا مُسْتَلْزِمًا لَهَا، كَمَا أَثْبَتَ مَعْنَى الْخَبَرِ: أَنَّهُ لَيْسَ هُوَ الْعِلْمَ بِإِخْبَارِ الْكَاذِبِ، فَاعْتَمَدَ عَلَى أَمْرِ الْمُمْتَحِنِ وَخَبَرِ الْكَاذِبِ. لَكِنَّ جُمْهُورَ أَهْلِ السُّنَّةِ لَمْ يَرْضَوْا بِهَذَا الْجَوَابِ، فَإِنَّ هَذَا فِي الْحَقِيقَةِ لَيْسَ هُوَ أَمْرًا، وَإِنَّمَا هُوَ إِظْهَارُ أَمْرٍ. وَكَذَلِكَ خَبَرُ الْكَاذِبِ هُوَ قَالَ بِلِسَانِهِ (١) مَا لَيْسَ فِي قَلْبِهِ، فَخَبَرُ الْكَاذِبِ لَيْسَ خَبَرًا عَمَّا فِي نَفْسِهِ، بَلْ هُوَ إِظْهَارُ الْخَبَرِ [عَمَّا] (٢) فِي نَفْسِهِ، فَصَارَ (٣) أَمْرُ الْمُمْتَحِنِ كَأَمْرِ الْهَازِلِ الَّذِي لَا يَعْلَمُ الْمَأْمُورُ هَزْلَهُ (٤) ، وَنَظَائِرُ ذَلِكَ. وَلِهَذَا إِذَا عَرَفَ الْمَأْمُورُ حَقِيقَةَ (٥) أَمْرِ الْمُمْتَحِنِ [لِيُعَاقِبَهُ] (٦) ، وَأَنَّهُ لَيْسَ مُرَادُهُ إِلَّا أَنْ يَعْصِيَهُ، فَإِنَّهُ يُطِيعُهُ فِي هَذِهِ الْحَالِ. وَالْمُمْتَحِنُ نَوْعَانِ: نَوْعٌ قَصْدُهُ أَنْ يَعْصِيَهُ الْمَأْمُورُ لِيُعَاقِبَهُ، مِثْلُ هَذَا الْمِثَالِ (٧) . وَنَوْعٌ مُرَادُهُ طَاعَةُ الْمَأْمُورِ وَانْقِيَادُهُ (٨) لِأَمْرِهِ، لَا نَفْسُ (٩) الْفِعْلِ الْمَأْمُورِ بِهِ، كَأَمْرِ اللَّهِ سُبْحَانَهُ وَتَعَالَى (١٠) لِلْخَلِيلِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَبْحِ ابْنِهِ، وَكَانَ الْمُرَادُ طَاعَةَ إِبْرَاهِيمَ وَبَذْلَ ذَبْحِ ابْنِهِ فِي مَحَبَّةِ اللَّهِ (١١) ، وَأَنْ يَكُونَ

(١) أ، ب: هُوَ قَالَ يُثْبِتُ أَنَّهُ، وَهُوَ تَحْرِيفٌ. (٢) عَمَّا: سَاقِطَةٌ مِنْ (ن) . (٣) أ، ب، ع: وَصَارَ. (٤) عِبَارَةُ الَّذِي لَمْ يَعْلَمِ الْمَأْمُورُ هَزْلَهُ، سَاقِطَةٌ مِنْ (أ) ، (ب) وَفِي (ع) : أَمْرِ الْمُمْتَحِنِ الْهَازِلِ الَّذِي لَمْ يَعْلَمِ الْمَأْمُورُ أَنَّهُ هَازِلٌ. (٥) ن: حَقِيقَتَهُ، وَهُوَ تَحْرِيفٌ. (٦) لِيُعَاقِبَهُ: سَاقِطَةٌ مِنْ (أ) ، (ب) ، (ن) . (٧) ن: لِيُعَاقِبَهُ بِمِثْلِ هَذِهِ الْحَالِ. (٨) أ، ب: وَإِنْفَاذُهُ. (٩) أ، ب: لَا لِنَفْسِ. (١٠) ن: كَأَمْرِ اللَّهِ تَعَالَى، أ، ب: كَأَمْرِهِ سُبْحَانَهُ وَتَعَالَى. (١١) ع: فِي مَحَبَّتِهِ أ، ب: فِي مَحَبَّةِ اللَّهِ تَعَالَى.