Minhaj as-Sunnah - Ibn Taimiya - (3/325)

Minhaj as-SunnahIbn Taimiya

another could be above him, [for whenever it is supposed that another could rise above him (1), he would be dependent upon him (2), needing him to refrain from rising above him and to hold back from such supremacy. Whoever is overcome by another (3) cannot be mighty and unassailable, able to defend himself; how, then, could he defend anyone else?

The Arabs say: ʿazza yaʿazzu, with the a-vowel (4), when one becomes strong and firm (5); ʿazza yaʿizzu, with the i-vowel (6), when one is unassailable; and ʿazza yaʿuzzu, with the u-vowel (7), when one prevails. Thus, when (8) the vocalization is stronger, the meaning is stronger: the u-vowel is stronger than the i-vowel, and the i-vowel is stronger than the a-vowel.

If he is overcome (9), he is not unassailable; and if he is not unassailable (10), then, a fortiori, he is not strong. Whoever is not strong cannot be (11) a lord capable of acting.

It has thus become clear that, if there were another god alongside Him, some of them would rise above others, just as it became clear (12) that each god would take away what he had created.

This (13) is part of the exposition of the two proofs (14) found in the Quran. Another point that clarifies this is that you

(1) The passage in square brackets is omitted from manuscript (N). Manuscript (A) reads: “and whenever, if he had power over him”; manuscript (B): “and whenever he had power over him”; manuscript (M): “nor can it be supposed that another could rise above him.” (2) Manuscripts (A) and (B): “in need of him.” (3) Manuscripts (N) and (M): “and his holding back from him because of that prevention, and whoever has another above him.” This is a textual corruption. (4) “With the a-vowel” is omitted from manuscripts (N) and (M). (5) Manuscripts (N) and (M): “and prevailed.” (6) “With the i-vowel” is omitted from manuscripts (N) and (M). (7) “With the u-vowel” is omitted from manuscripts (N) and (M). (8) Manuscripts (N), (M), and (‘Ayn): “when.” (9) Manuscripts (N) and (M): “known,” which is a textual corruption. (10) Manuscripts (N) and (M): “unassailable.” (11) Manuscripts (A) and (B): “was not.” (12) Manuscripts (N) and (‘Ayn): “as he explained.” (13) Manuscript (‘Ayn): “Thus, this.” (14) Manuscript (N): “the two times.”

يَعْلُوَ غَيْرُهُ عَلَيْهِ، [وَمَتَى قَدَّرَ أَنْ يَعْلُوَ عَلَيْهِ (١) كَانَ مُفْتَقِرًا إِلَيْهِ (٢) مُحْتَاجًا إِلَى امْتِنَاعِهِ مِنْ عُلُوِّهِ عَلَيْهِ، وَانْكِفَافِهِ عَنْ ذَلِكَ الْعُلُوِّ، وَمَنْ غَلَبَهُ غَيْرُهُ (٣) لَا يَكُونُ عَزِيزًا مَنِيعًا يَدْفَعُ عَنْ نَفْسِهِ، فَكَيْفَ يَدْفَعُ عَنْ غَيْرِهِ؟ . وَالْعَرَبُ تَقُولُ: عَزَّ يَعَزُّ بِالْفَتْحِ (٤) إِذَا قَوِيَ وَصَلُبَ (٥) ، وَعَزَّ يَعِزُّ بِالْكَسْرِ (٦) إِذَا امْتَنَعَ، وَعَزَّ يَعُزُّ بِالضَّمِّ (٧) إِذَا غَلَبَ، فَإِذَا (٨) قَوِيَتِ الْحَرَكَةُ قَوِيَ الْمَعْنَى، وَالضَّمُّ أَقْوَى مِنَ الْكَسْرِ، وَالْكَسْرُ أَقْوَى مِنَ الْفَتْحِ. فَإِذَا كَانَ مَغْلُوبًا (٩) لَمْ يَكُنْ مَنِيعًا، وَإِذَا لَمْ يَكُنْ مَنِيعًا (١٠) لَمْ يَكُنْ قَوِيًّا بِطَرِيقِ الْأَوْلَى، وَمَنْ لَا يَكُونُ قَوِيًّا لَا يَكُونُ (١١) رَبًّا فَاعِلًا. فَتَبَيَّنَ أَنَّهُ لَوْ كَانَ مَعَهُ إِلَهٌ لَعَلَا بَعْضُهُمْ عَلَى بَعْضٍ، كَمَا تَبَيَّنَ (١٢) أَنَّهُ كَانَ يَذْهَبُ كُلُّ إِلَهٍ بِمَا خَلَقَ. وَهَذَا (١٣) بَعْضُ تَقْرِيرِ الْبُرْهَانَيْنِ (١٤) اللَّذَيْنِ فِي الْقُرْآنِ. وَمِمَّا يُوَضِّحُ ذَلِكَ أَنَّكَ

(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، وَفِي (أ) : وَمَتَى إِنْ قَدَرَ عَلَيْهِ، وَفِي (ب) : وَمَتَى قَدَرَ عَلَيْهِ، وَفِي (م) : وَلَا يُقَدِّرُ أَنْ يَعْلُوَ عَلَيْهِ. (٢) أ، ب: فَقِيرًا إِلَيْهِ. (٣) ن، م: وَانْكِفَافِهِ عَلَيْهِ مِنْ ذَلِكَ الِامْتِنَاعِ وَمَنْ عَلَيْهِ غَيْرُهُ، وَهُوَ تَحْرِيفٌ. (٤) بِالْفَتْحِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٥) ن، م: وَغَلَبَ. (٦) بِالْكَسْرِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٧) بِالضَّمِّ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٨) ن، م، ع: إِذَا. (٩) ن، م مَعْلُومًا، وَهُوَ تَحْرِيفٌ. (١٠) ن، م: مُمْتَنِعًا. (١١) أ، ب: لَمْ يَكُنْ. (١٢) ن، ع: كَمَا بَيَّنَ. (١٣) ع: فَهَذَا. (١٤) ن: الزَّمَانَيْنِ.