Minhaj as-Sunnah - Ibn Taimiya - (3/229)

Minhaj as-SunnahIbn Taimiya

sins, for if fornication occurs by the will of Allah Most High, and theft proceeds from Allah, His will being what brings it about (1), [it would not be permissible] (2) for the ruler (3) to hold anyone accountable for it; for he would be restraining the thief from what Allah wills and impelling him toward what Allah dislikes. If one of us were to prevent another person from (4) doing what he wanted and compel him to do what he disliked, he would deserve that person’s blame. It would also follow that Allah wills two opposites, since the sin is willed by Allah while its deterrence is likewise willed by Him.”

In answer, it is said: What we have already set forth makes the response to this clear, but we shall explain the answer [Allah willing, Most High] (5) from several angles:

The first: What Allah decreed and ordained of this is what actually occurred, not what had [yet] (6) to occur. No one is able (7) to reverse what has already occurred; prescribed penalties and deterrents (8) serve only to prevent what has not yet occurred. Thus, whatever Allah wills comes to pass, and whatever He does not will does not come to pass.

Thus, his statement, “For he restrains the thief from what Allah wills” (9), [is a lie on his part, for he only

(1) (K) reads: “from Allah Most High, and His will is what brings it about.” (2) “It would not be permissible” is omitted from (N) and (M). (3) (N) and (M) read: “for a ruler.” (4) (K) reads: “from.” (5) The text in square brackets is an addition in (A) and (B). (6) “Yet” is omitted from (N) and (M). (7) (N) and (M) read: “could not.” (8) (N) and (M) read: “by deterrent prescribed penalties.” (9) After the phrase “from what Allah wills,” there is a lengthy omission in manuscripts (N) and (M). I shall indicate where it ends when that point is reached, Allah willing.

الْمَعَاصِي، فَإِنَّ الزِّنَا إِذَا كَانَ وَاقِعًا بِإِرَادَةِ اللَّهِ تَعَالَى، وَالسَّرِقَةُ إِذَا صَدَرَتْ عَنِ اللَّهِ، وَإِرَادَتُهُ هِيَ الْمُؤَثِّرَةُ (١) [لَمْ يَجُزْ] (٢) لِلسُّلْطَانِ (٣) الْمُؤَاخَذَةُ عَلَيْهَا ; لِأَنَّهُ يَصُدُّ السَّارِقَ عَنْ مُرَادِ اللَّهِ، وَيَبْعَثُهُ عَلَى مَا يَكْرَهُهُ اللَّهُ. وَلَوْ صَدَّ الْوَاحِدُ مِنَّا غَيْرَهُ عَنْ (٤) مُرَادِهِ، وَحَمَلَهُ عَلَى مَا يَكْرَهُهُ، اسْتَحَقَّ مِنْهُ اللَّوْمَ. وَيَلْزَمُ أَنْ يَكُونَ اللَّهُ مُرِيدًا لِلنَّقِيضَيْنِ ; لِأَنَّ الْمَعْصِيَةَ مُرَادَةٌ لِلَّهِ، وَالزَّجْرُ عَنْهَا مُرَادٌ لَهُ أَيْضًا ". فَيُقَالُ: فِيمَا قَدَّمْنَاهُ مَا يُبَيِّنُ الْجَوَابَ عَنْ هَذَا، لَكِنْ نُوَضِّحُ جَوَابَ هَذَا [إِنْ شَاءَ اللَّهُ تَعَالَى] (٥) مِنْ وُجُوهٍ: أَحَدُهَا: أَنَّ الَّذِي قَدَّرَهُ وَقَضَاهُ مِنْ ذَلِكَ هُوَ مَا وَقَعَ، دُونَ مَا لَمْ يَكُنْ [بَعْدُ] (٦) . وَمَا وَقَعَ لَا يَقْدِرُ (٧) أَحَدٌ أَنْ يَرُدَّهُ، وَإِنَّمَا يُرَدُّ بِالْحُدُودِ وَالزَّوَاجِرِ (٨) مَا لَمْ يَقَعْ بَعْدُ، فَمَا شَاءَ اللَّهُ كَانَ، وَمَا لَمْ يَشَأْ لَمْ يَكُنْ. فَقَوْلُهُ: " لِأَنَّهُ يَصُدُّ السَّارِقَ عَنْ مُرَادِ اللَّهِ " (٩) [كَذِبٌ مِنْهُ ; لِأَنَّهُ إِنَّمَا

(١) ك: مِنَ اللَّهِ تَعَالَى وَإِرَادَتُهُ الْمُؤَثِّرَةُ. (٢) لَمْ يَجُزْ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) ن، م: لِسُلْطَانٍ. (٤) ك: مِنْ. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ زِيَادَةٌ فِي (أ) ، (ب) . (٦) بَعْدُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) ن، م: لَمْ يَقْدِرْ. (٨) ن، م: بِالْحُدُودِ الزَّوَاجِرِ. (٩) بَعْدَ عِبَارَةِ " عَنْ مُرَادِ اللَّهِ " يُوجَدُ سَقْطٌ طَوِيلٌ فِي نُسْخَتَيْ (ن) (م) سَأُشِيرُ إِلَى نِهَايَتِهِ عِنْدَ مَوْضِعِهِ بِإِذْنِ اللَّهِ.