Minhaj as-Sunnah - Ibn Taimiya - (3/218)

Minhaj as-SunnahIbn Taimiya

the one who moves by means of it(1). If He creates a sound for thunder, He is not characterized by that sound. If He creates colors in plants, animals, and inanimate objects, He is not characterized by those colors. If He creates knowledge, power, and life in another, those created qualities in that other are not attributes of His. If He creates blindness, deafness, and muteness in another, He is not described by that blindness(2), muteness, or deafness. If He creates wickedness or iniquity in another, He is not characterized by that wickedness or iniquity. If He creates lying and disbelief in another, He is not characterized by that lying or disbelief. Likewise, if it is posited that He(3) creates in another the circumambulation of the Kaaba, the ritual walking between Safā and Marwa, the stoning of the pillars, fasting, bowing, and prostration, He is not thereby the one circumambulating, performing the ritual walk, bowing, prostrating, or casting those stones(4).

Allah Most High says:

“It was not you who threw when you threw, but Allah threw.”

[Surah al-Anfāl: 17]

This means: You did not strike the target when you cast it; rather, Allah is the One who caused it to strike. Casting it with the hand is attributed to him, while causing it to reach the enemy and strike them is attributed to Allah Most High. It does not mean what some people suppose: that because He created the thrower [and the act of throwing](5), they said(6), “He was the true thrower.” For if this were correct merely because He created that person’s act of throwing, the same reasoning would necessarily apply to all other actions, and one would say:

(1) “By means of it” is omitted from (A) and (B). (2) (B) reads: “He is described by blindness”; (A): “this one described by blindness.” (3) The phrase “it is posited that He” is omitted from (B). (A) reads: “He has created in him”; (ʿ): “it is posited that He, when.” (4) (N) and (M) read: “and the one performing the ritual walk, the one bowing, the one prostrating, and the one casting those pebbles.” (5) “And the act of throwing” is omitted from (N) and (M). (6) “They said” is omitted from (A), (B), and (ʿ).

هُوَ الْمُتَحَرِّكُ بِهَا (١) ، وَإِذَا خَلَقَ لِلرَّعْدِ صَوْتًا لَمْ يَكُنْ هُوَ الْمُتَّصِفَ بِذَلِكَ الصَّوْتِ، وَإِذَا خَلَقَ الْأَلْوَانَ فِي النَّبَاتَاتِ وَالْحَيَوَانَاتِ وَالْجَمَادَاتِ لَمْ يَكُنْ هُوَ الْمُتَّصِفَ بِتِلْكَ الْأَلْوَانِ، وَإِذَا خَلَقَ فِي غَيْرِهِ عِلْمًا وَقُدْرَةً وَحَيَاةً لَمْ تَكُنْ تِلْكَ الْمَخْلُوقَاتُ فِي غَيْرِهِ صِفَاتٍ لَهُ، وَإِذَا خَلَقَ فِي غَيْرِهِ عَمًى وَصَمَمًا وَبَكَمًا لَمْ يَكُنْ هُوَ الْمَوْصُوفَ بِذَلِكَ الْعَمَى (٢) وَالْبَكَمِ وَالصَّمَمِ، وَإِذَا خَلَقَ فِي غَيْرِهِ خُبْثًا أَوْ فُسُوقًا لَمْ يَكُنْ هُوَ الْمُتَّصِفَ بِذَلِكَ الْخُبْثِ وَالْفُسُوقِ، وَإِذَا خَلَقَ فِي غَيْرِهِ كَذِبًا وَكُفْرًا لَمْ يَكُنْ هُوَ الْمُتَّصِفَ بِذَلِكَ الْكَذِبِ وَبِذَلِكَ الْكُفْرِ، كَمَا أَنَّهُ إِذَا قَدَّرَ أَنَّهُ (٣) خَلَقَ فِيهِ طَوَافًا وَسَعْيًا وَرَمْيَ جِمَارٍ وَصِيَامًا وَرُكُوعًا وَسُجُودًا، لَمْ يَكُنْ هُوَ الطَّائِفَ السَّاعِيَ الرَّاكِعَ السَّاجِدَ الرَّامِيَ بِتِلْكَ الْحِجَارَةِ (٤) . وَقَوْلُهُ تَعَالَى: {وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى} [سُورَةُ الْأَنْفَالِ: ١٧] مَعْنَاهُ: مَا أَصَبْتَ إِذْ حَذَفْتَ وَلَكِنَّ اللَّهَ هُوَ الَّذِي أَصَابَ، فَالْمُضَافُ إِلَيْهِ الْحَذْفُ بِالْيَدِ، وَالْمُضَافُ إِلَى اللَّهِ تَعَالَى الْإِيصَالُ إِلَى الْعَدُوِّ وَإِصَابَتُهُمْ بِهِ، وَلَيْسَ الْمُرَادُ بِذَلِكَ مَا يَظُنُّهُ بَعْضُ النَّاسِ أَنَّهُ لَمَّا خَلَقَ الرَّامِيَ [وَالرَّمْيَ] (٥) ، قَالُوا (٦) : كَانَ هُوَ الرَّامِيَ فِي الْحَقِيقَةِ، فَإِنَّ ذَلِكَ لَوْ كَانَ صَحِيحًا لِكَوْنِهِ خَالِقًا لِرَمْيِهِ لَاطَّرَدَ ذَلِكَ فِي سَائِرِ الْأَفْعَالِ، فَكَانَ يَقُولُ:

(١) بِهَا سَاقِطَةٌ مِنْ (أ) ، (ب) . (٢) ب: هُوَ الْمَوْصُوفَ بِالْعَمَى، أ: هَذَا الْمَوْصُوفَ الْعَمَى (٣) عِبَارَةُ " قَدَّرَ أَنَّهُ " سَاقِطَةٌ مِنْ (ب) ، وَفِي (أ) : قَدْ خَلَقَ فِيهِ، وَفِي (ع) : قَدَّرَ أَنَّهُ إِذَا. (٤) ن، م: وَالسَّاعِيَ وَالرَّاكِعَ وَالسَّاجِدَ وَالرَّامِيَ بِتِلْكَ الْجِمَارِ. (٥) وَالرَّمْيَ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٦) قَالُوا: سَاقِطَةٌ مِنْ (أ) ، (ب) ، (ع) .