Minhaj as-Sunnah - Ibn Taimiya - (3/296)

Minhaj as-SunnahIbn Taimiya

some people, just as similar sophistries occur to them—not that it is a recognized doctrine held by a [known] (1) group who defend it. Its falsity is too manifest to require proof, for the occurrence of events without one who brings them about is among the most obviously impossible things, and knowledge of this is among the clearest matters known by necessity.”

Then, having established a Necessary Existent [in itself] (2), they sought to make it uniquely one—something that exists (3) only in minds, not in external reality. It is absolute existence, with absoluteness stipulated, and has no reality [in the external world; for] absolute existence (4), with absoluteness stipulated, [exists only in minds, not in external reality] (5)—or it is qualified (6) by negations and relations, as Ibn Sīnā and his followers maintain [and this goes further in negation than the former] (7).

They claimed that this was pure tawhīd (8), in imitation of the Mutazilites, with whom they shared the denial of the attributes, and they called that tawhīd. Thus, they began vying with one another in the negation they had called (9) tawhīd, boasting over who was more adept at it (10). Even their offshoots vied with one another over this, (11)

(1) “Known”: an addition in manuscripts (A) and (B). (2) “In itself” is omitted from manuscripts (N) and (M). (3) Manuscript (B) alone: “does not affirm oneness,” a typographical error. (4) Manuscripts (N) and (M): “is not a reality, and existence…” (5) The text between square brackets is omitted from manuscripts (N) and (M). (6) Manuscripts (A), (B), and (M): “or [it is] qualified.” (7) The text between square brackets is omitted from manuscripts (N) and (M). In its place appears the sentence omitted earlier: “It exists only in minds, not in external reality.” This is an error. (8) Manuscripts (A), (B), and (ʿ): “And they claimed that this was pure tawhīd”; manuscript (M): “And they made this pure tawhīd.” (9) Manuscripts (N) and (M): “call it.” (10) Manuscripts (N) and (M): “which of them is more adept at it.” (11) Manuscripts (A), (B), and (ʿ): “vied with one another in that.”

بَعْضِ النَّاسِ، كَمَا يَخْطِرُ أَمْثَالُهُ مِنَ السَّفْسَطَةِ، لَا أَنَّهُ قَوْلٌ مَعْرُوفٌ لِطَائِفَةٍ [مَعْرُوفَةٍ] (١) يَذُبُّونَ عَنْهُ، فَإِنَّ ظُهُورَ فَسَادِهِ أَبْيَنُ مِنْ أَنْ يُحْتَاجَ إِلَى دَلِيلٍ، إِذْ حُدُوثُ الْحَوَادِثِ بِلَا مُحْدِثٍ مِنْ أَظْهَرِ الْأُمُورِ امْتِنَاعًا، وَالْعِلْمُ بِذَلِكَ مِنْ أَبْيَنِ الْعُلُومِ الضَّرُورِيَّةِ. ثُمَّ إِنَّهُمْ لَمَّا قَرَّرُوا وَاجِبًا [بِذَاتِهِ] (٢) أَرَادُوا أَنْ يَجْعَلُوهُ وَاحِدًا وَحْدَهُ، لَا يُوجَدُ (٣) إِلَّا فِي الْأَذْهَانِ لَا فِي الْأَعْيَانِ، وَهُوَ وُجُودٌ مُطْلَقٌ بِشَرْطِ الْإِطْلَاقِ، لَيْسَ لَهُ حَقِيقَةٌ [فِي الْخَارِجِ؛ لِأَنَّ] الْوُجُودَ (٤) الْمُطْلَقَ بِشَرْطِ الْإِطْلَاقِ [لَا يُوجَدُ إِلَّا فِي الْأَذْهَانِ لَا فِي الْأَعْيَانِ] (٥) أَوْ مُقَيَّدًا (٦) بِالسُّلُوبِ وَالْإِضَافَاتِ، كَمَا يَقُولُهُ ابْنُ سِينَا وَأَتْبَاعُهُ [وَهَذَا أَدْخَلُ فِي التَّعْطِيلِ مِنَ الْأَوَّلِ] (٧) . وَزَعَمُوا أَنَّ هَذَا هُوَ مَحْضُ التَّوْحِيدِ (٨) مُضَاهَاةً لِلْمُعْتَزِلَةِ الَّذِينَ شَارَكُوهُمْ فِي نَفْيِ الصِّفَاتِ، وَسَمَّوْا ذَلِكَ تَوْحِيدًا، فَصَارُوا يَتَبَاهَوْنَ فِي التَّعْطِيلِ الَّذِي سَمَّوْهُ (٩) تَوْحِيدًا أَيُّهُمْ فِيهِ أَحْذَقُ (١٠) حَتَّى فُرُوعُهُمْ تُبَاهَوْا بِذَلِكَ، (١١)

(١) مَعْرُوفَةٍ: زِيَادَةٌ فِي (أ) ، (ب) . (٢) بِذَاتِهِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٣) ب فَقَطْ: لَا يُوَحِّدُ، وَهُوَ خَطَأٌ مَطْبَعِيٌّ. (٤) ن، م: لَيْسَ حَقِيقَةً وَالْوُجُودُ. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٦) أ، ب، م: أَوْ مُقَيَّدٌ. (٧) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) ، وَمَكَانُهُ الْجُمْلَةُ السَّاقِطَةُ قَبْلَ ذَلِكَ وَهِيَ: لَا يُوجَدُ إِلَّا فِي الْأَذْهَانِ لَا فِي الْأَعْيَانِ. وَهُوَ خَطَأٌ. (٨) أ، ب، ع: وَزَعَمُوا أَنَّ هَذَا مَحْضُ التَّوْحِيدِ، م: وَجَعَلُوا هَذَا مَحْضَ التَّوْحِيدِ. (٩) ن، م: يُسَمُّونَهُ. (١٠) ن، م: أَيُّهُمْ أَحْذَقُ فِيهِ. (١١) أ، ب، ع: تُبَاهَوْا فِي ذَلِكَ.