Minhaj as-Sunnah - Ibn Taimiya - (3/453)

creator. They say that the only disagreement between them and the philosophers concerns(1) the Necessary Existent: the philosophers affirm it, though it is something with no reality. They mock the names of Allah—Mighty and Majestic(2)—especially(3) this [name (*which](4) is Allah, [for(5) *)(6)] some of them write it on the soles of their feet and tread upon it.

As for those of a lower rank than these, they affirm the Preceder and the Follower(7), by which they mean the Intellect and the Soul of the philosophers, and the Light and Darkness of the Magians. They fashioned for them a doctrine drawn from the doctrines of the Sabians and Magians, whose outward guise is Shiism.

There is no doubt that the Magians and Sabians (* are worse than the Jews and Christians, yet they outwardly professed Shiism *)(8).

They said:

“The Shia are the quickest of all sects to respond to us, because of their departure from the revealed law, their ignorance, and their credulity toward unknown things(9).”

(1) *Fī* (“in”) is omitted from (A) and (B). (2) (A), (B), (S), (H), (R), and (W) read: “In the name of Allah.” (3) *Wa-lā siyyamā* (“especially”): thus in (R) and (B); all other manuscripts read *wa-siyyamā* (“and especially”). (4) The text enclosed in square brackets is omitted from (N). (5) *Fa-inna* (“for indeed”) is omitted from (N) and (M). (6) The text enclosed between asterisks is omitted from (W). (7) (N) reads: “and the second,” which is a corruption. (8) The text enclosed between asterisks is omitted from (W). (9) (A) and (B) read: “and affirming unknown matters.”

خَالِقَ. وَيَقُولُونَ لَيْسَ بَيْنَنَا وَبَيْنَ الْفَلَاسِفَةِ خِلَافٌ إِلَّا فِي (١) . وَاجِبِ الْوُجُودِ، فَإِنَّهُمْ يُثْبِتُونَهُ، وَهُوَ شَيْءٌ لَا حَقِيقَةَ لَهُ، وَيَسْتَهْزِئُونَ بِأَسْمَاءِ اللَّهِ - عَزَّ وَجَلَّ (٢) . وَلَا سِيَّمَا (٣) . هَذَا [الِاسْمُ (* الَّذِي] (٤) . هُوَ اللَّهُ، [فَإِنَّ (٥) *) (٦) ] . مِنْهُمْ مَنْ يَكْتُبُهُ عَلَى أَسْفَلِ قَدَمَيْهِ وَيَطَؤُهُ. وَأَمَّا مَنْ هُوَ دُونَ هَؤُلَاءِ فَيَقُولُونَ بِالسَّابِقِ وَالتَّالِي (٧) .، الَّذِينَ عَبَّرُوا بِهِمَا عَنِ الْعَقْلِ وَالنَّفْسِ عِنْدَ الْفَلَاسِفَةِ، وَعَنِ النُّورِ وَالظُّلْمَةِ عِنْدَ الْمَجُوسِ، وَرَكَّبُوا لَهُمْ مَذْهَبًا مِنْ مَذَاهِبِ الصَّابِئَةِ وَالْمَجُوسِ ظَاهِرُهُ التَّشَيُّعُ. وَلَا رَيْبَ أَنَّ الْمَجُوسَ وَالصَّائِبَةَ (* شَرٌّ مِنَ الْيَهُودِ وَالنَّصَارَى، وَلَكِنْ تَظَاهَرُوا بِالتَّشَيُّعِ *) (٨) . . قَالُوا: لِأَنَّ الشِّيعَةَ أَسْرَعُ الطَّوَائِفِ اسْتِجَابَةً لَنَا، لِمَا فِيهِمْ مِنَ الْخُرُوجِ عَنِ الشَّرِيعَةِ، وَلِمَا فِيهِمْ مِنَ الْجَهْلِ وَتَصْدِيقِ الْمَجْهُولَاتِ (٩) . .

(١) فِي: سَاقِطَةٌ مِنْ (أ) ، (ب) (٢) أ، ب، ص، هـ، ر، و: بِاسْمِ اللَّهِ (٣) وَلَا سِيَّمَا: كَذَا فِي (ر) ، (ب) وَفِي سَائِرِ النُّسَخِ: وَسِيَّمَا (٤) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) (٥) فَإِنَّ: سَاقِطَةٌ مِنْ (ن) ، (م) (٦) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (و) (٧) ن: وَالثَّانِي، وَهُوَ تَحْرِيفٌ (٨) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (و) (٩) أ، ب: وَالتَّصْدِيقِ بِالْمَجْهُولَاتِ