Minhaj as-Sunnah - Ibn Taimiya - (3/235)

Minhaj as-SunnahIbn Taimiya

[Chapter: The Rāfidī’s claim that reason proves voluntary acts, and the response to him]

Chapter

The Rāfidī (1) said:

“Another consequence is that it entails contradicting (2) both reason and transmitted revelation. As for reason, (3) this is because, as stated previously, we possess self-evident knowledge that our voluntary acts (4) are attributable to us and occur in accordance with our will. If we intend to move (5) to the right, the movement does not occur to the left, and vice versa. Doubting this is the very essence (6) of sophistry.”

The response may be given in several ways.

First: The majority of Ahl al-Sunnah affirm precisely this: a person’s voluntary acts are attributable to him, and he performs and brings them about. The only ones who dispute (7) this are those who say that these are not the servant’s acts, that his ability has no effect upon them, and that the servant does not bring them about. These are a group of speculative theologians among those who affirm divine decree. The majority of Ahl al-Sunnah (8) do not hold this view. This is also what the revealed texts state, for (9) Allah and His Messenger describe the servant as performing deeds and acts.

(1) “The Rāfidī” is an addition in (ʿ). The following passage occurs in (K), p. [0–9] 0 (M). (2) (K) reads: “that a contradiction follows from it.” (3) (A) reads: “Reason, then…” (4) (A) and (B) read: “the necessary voluntary [acts],” which is an error. (5) (A) reads: “If by movement he intends…,” which is a textual corruption. (6) (A) reads: “other than,” which is a textual corruption. (7) (A) and (B) read: “disputed.” (8) “Not” is omitted from (A) and (B). (9) (A) and (B) read: “that.”

[فصل كلام الرافضي على دلالة العقل عنده على الأفعال الاختيارية والرد عليه] فَصْلٌ قَالَ الرَّافِضِيُّ (١) : وَمِنْهَا أَنَّهُ يَلْزَمُ مُخَالَفَةُ (٢) الْمَعْقُولِ وَالْمَنْقُولِ، أَمَّا الْمَعْقُولُ (٣) فَلِمَا تَقَدَّمَ مِنَ الْعِلْمِ الضَّرُورِيِّ بِاسْتِنَادِ أَفْعَالِنَا الِاخْتِيَارِيَّةِ (٤) إِلَيْنَا، وَوُقُوعِهَا بِحَسَبِ إِرَادَتِنَا، فَإِذَا أَرَدْنَا الْحَرَكَةَ (٥) يَمْنَةً لَمْ تَقَعْ يَسْرَةً وَبِالْعَكْسِ، وَالشَّكُّ فِي ذَلِكَ عَيْنُ (٦) السَّفْسَطَةِ. فَيُقَالُ: الْجَوَابُ مِنْ وُجُوهٍ. أَحَدُهَا: أَنَّ جُمْهُورَ أَهْلِ السُّنَّةِ قَائِلُونَ بِهَذَا، وَأَنَّ أَفْعَالَ الْإِنْسَانِ الِاخْتِيَارِيَّةَ مُسْتَنِدَةٌ إِلَيْهِ، وَأَنَّهُ فَاعِلٌ لَهَا وَمُحْدِثٌ لَهَا. وَإِنَّمَا يُنَازِعُ (٧) فِي هَذَا مِنْ يَقُولُ إِنَّهَا لَيْسَتْ فِعْلًا لِلْعَبْدِ، وَلَا لِقُدْرَتِهِ تَأْثِيرٌ فِيهَا، وَلَا أَحْدَثَهَا الْعَبْدُ. وَهَؤُلَاءِ طَائِفَةٌ مِنْ مُتَكَلِّمِي أَهْلِ الْإِثْبَاتِ. وَالْجُمْهُورُ مِنْ أَهْلِ السُّنَّةِ (٨) لَا يَقُولُونَ بِذَلِكَ، كَمَا جَاءَتْ بِهِ النُّصُوصُ فَإِنَّ (٩) اللَّهَ وَرَسُولَهُ وَصَفَ الْعَبْدَ بِأَنَّهُ يَعْمَلُ وَيَفْعَلُ.

(١) الرَّافِضِيُّ: زِيَادَةٌ فِي (ع) ، وَالْكَلَامُ التَّالِي فِي (ك) ، ص [٠ - ٩] ٠ (م) . (٢) ك: أَنَّهُ يَلْزَمُ مِنْهُ مُخَالَفَةُ. (٣) أ: فَالْمَعْقُولُ. (٤) أ، ب: الضَّرُورِيَّةِ الِاخْتِيَارِيَّةِ، وَهُوَ خَطَأٌ. (٥) أ: فَإِذَا أَرَادَ بِالْحَرَكَةِ، وَهُوَ تَحْرِيفٌ. (٦) أ: غَيْرُ، وَهُوَ تَحْرِيفٌ. (٧) أ، ب: تَنَازَعَ. (٨) لَا: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٩) أ، ب: بِأَنَّ.