Minhaj as-Sunnah - Ibn Taimiya - (5/320)

Minhaj as-SunnahIbn Taimiya

that Allah loves.

It is well known that if Allah creates one person greater than another and surpassing him in certain attributes—whether in his physique, strength, or [in] his intellect (1), intelligence, and the like—this is not something detested, for it does not arise from the servant’s choice. Rather, it was created in him without his choosing it. This is unlike his behaving arrogantly toward another person because of this or anything else, for that is one of his own deeds, on account of which Allah detests him. Allah said to Iblīs:

“It is not for you to behave arrogantly therein.”

[Surah al-A‘rāf: 13].

Likewise, when Allah creates someone with a pleasing complexion, a well-proportioned stature, and a beautiful appearance, this is not one of his deeds for which he may be praised or blamed, rewarded (2) or punished (3), or for which Allah and His Messenger may love or detest him [on its account. Likewise, if he is black, short, tall, or the like, this is not one of his deeds for which he may be praised or blamed, rewarded or punished (4), or for which Allah and His Messenger may love or detest him] (5). For this reason, the Prophet—may Allah’s blessings and peace be upon him—said:

“No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; no white person has any superiority over a black person, nor does a black person have any superiority over a white person, except through piety.” (6)

For this reason, [when] (7) the hypocrites possessed beauty of outward form] but there was no

(1) N and M: “his strength and intellect.” (2) B only: “and he is rewarded.” (3) N, M, R, and Y: “and he is punished.” (4) Y, W, and R: “and he is blamed, rewarded, and punished.” (5) The text within square brackets is omitted in N and M. (6) This hadith appeared earlier, 4/606. (7) “When” is omitted in N and M.

الَّذِي يُحِبُّهُ اللَّهُ. وَمَعْلُومٌ أَنَّ اللَّهَ إِذَا خَلَقَ شَخْصًا أَعْظَمَ مِنْ شَخْصٍ، وَأَكْبَرَ مِنْهُ فِي بَعْضِ الصِّفَاتِ: إِمَّا فِي جِسْمِهِ، وَإِمَّا فِي قُوَّتِهِ، وَ [إِمَّا فِي] عَقْلِهِ (١) ، وَذَكَائِهِ وَنَحْوِ ذَلِكَ، لَمْ يَكُنْ هَذَا مُبْغَضًا، فَإِنَّ هَذَا لَيْسَ بِاخْتِيَارِ الْعَبْدِ، بَلْ هَذَا خُلِقَ فِيهِ بِغَيْرِ اخْتِيَارِهِ، بِخِلَافِ مَا إِذَا كَانَ هُوَ مُتَكَبِّرًا عَلَى غَيْرِهِ، بِذَلِكَ أَوْ بِغَيْرِهِ، فَيَكُونُ هَذَا مِنْ عَمَلِهِ الَّذِي يَمْقُتُهُ اللَّهُ عَلَيْهِ، كَمَا قَالَ لِإِبْلِيسَ: {فَمَا يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيهَا} [سُورَةُ الْأَعْرَافِ: ١٣] . كَذَلِكَ مَنْ خَلَقَهُ اللَّهُ حَسَنَ اللَّوْنِ مُعْتَدِلَ الْقَامَةِ جَمِيلَ الصُّورَةِ، فَهَذَا لَيْسَ مِنْ عَمَلِهِ الَّذِي يُحْمَدُ عَلَيْهِ أَوْ يُذَمُّ، أَوْ يُثَابُ (٢) أَوْ يُعَاقَبُ (٣) وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ عَلَيْهِ أَوْ يُبْغِضُهُ [عَلَيْهِ، كَمَا أَنَّهُ إِذَا كَانَ أَسْوَدَ أَوْ قَصِيرًا، أَوْ طَوِيلًا وَنَحْوَ ذَلِكَ، لَمْ يَكُنْ هَذَا مِنْ عَمَلِهِ الَّذِي يُحْمَدُ عَلَيْهِ أَوْ يُذَمُّ، وَيُثَابُ أَوْ يُعَاقَبُ (٤) ، وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ عَلَيْهِ أَوْ يُبْغِضُهُ] (٥) ; وَلِهَذَا قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «لَا فَضْلَ لِعَرَبِيٍّ عَلَى عَجَمِيٍّ، وَلَا لِعَجَمِيٍّ عَلَى عَرَبِيٍّ، وَلَا لِأَبْيَضَ عَلَى أَسْوَدَ، وَلَا لِأَسْوَدَ عَلَى أَبْيَضَ إِلَّا بِالتَّقْوَى» " (٦) . وَلِهَذَا [لَمَّا] (٧) كَانَ الْمُنَافِقُونَ لَهُمْ جَمَالٌ فِي الصُّورَةِ] وَلَيْسَ فِي

(١) ن، م: قُوَّتِهِ وَعَقْلِهِ. (٢) ب فَقَطْ: وَيُثَابُ. (٣) ن، م، ر، ي: وَيُعَاقَبُ. (٤) ي، و، ر: وَيُذَمُّ وَيُثَابُ وَيُعَاقَبُ. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٦) سَبَقَ هَذَا الْحَدِيثُ فِيمَا مَضَى ٤/٦٠٦ (٧) لَمَّا: سَاقِطَةٌ مِنْ (ن) ، (م) .