Minhaj as-Sunnah - Ibn Taimiya - (5/322)

Minhaj as-SunnahIbn Taimiya

‘Abd Allāh [al-Qasrī] (1), who said: “Offer your sacrifices—may Allah accept your sacrificial offerings—for I (2) am going to sacrifice al-Ja‘d ibn Dirham. He claimed that Allah did not speak directly to Moses and did not take Abraham as an intimate friend (3). Exalted is Allah, far above what al-Ja‘d [ibn Dirham] (4) says!” He then descended [from the pulpit] (5) and slaughtered him (6).

Intimate friendship is a consequence of love. Thus, for anyone whose foundational principle is that Allah neither loves nor is loved, intimate friendship has no meaning (7). The messengers—may Allah’s blessings be upon them all—came precisely to affirm this foundational truth: that Allah loves certain created things (8) and is pleased with them (9), while He is displeased with and detests others; and that His servants’ deeds please Him [at times] (10) and displease Him at others.

Allah Most High says:

“That is because they followed what angered Allah and disliked His pleasure, so He rendered their deeds worthless.” [Surah Muhammad: 28]

He—Most High—also says:

“Allah was certainly pleased with the believers when they pledged allegiance to you beneath the tree, and He knew what was in their hearts.” [Surah al-Fath: 18]

And He says:

“So when they angered Us, We took retribution upon them.” [Surah al-Zukhruf: 55]

Ibn ‘Abbās explained: “They angered Us.” Ibn Qutaybah said: “Asaf means anger. [It is said: ‘I became angry

(1) “al-Qasrī” is omitted from N and M. (2) N: “May Allah accept your sacrificial offerings, for I…”; W: “May Allah accept from you, for I…” (3) N, M, and W: “He did not take Abraham as an intimate friend, nor did He speak directly to Moses.” (4) “ibn Dirham” is omitted from N and W. (5) “from the pulpit” occurs only in H, R, and B. (6) Al-Ja‘d ibn Dirham and this incident were discussed previously, 1/309. (7) N: “intimate friendship has meaning for him.” (8) W: “and is pleased with them.” (9) N and M: “the various [things].” (10) “at times” is omitted from N.

عَبْدِ اللَّهِ [الْقَسْرِيُّ] (١) وَقَالَ: " ضَحُّوا تَقَبَّلَ اللَّهُ ضَحَايَاكُمْ فَإِنِّي (٢) مُضَحٍّ بِالْجَعْدِ بْنِ دِرْهَمٍ، إِنَّهُ زَعَمَ أَنَّ اللَّهَ لَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا، وَلَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا (٣) ، تَعَالَى اللَّهُ عَمَّا يَقُولُ الْجَعْدُ [بْنُ دِرْهَمٍ] (٤) عُلُوًّا كَبِيرًا " ثُمَّ نَزَلَ [عَنِ الْمِنْبَرِ] (٥) فَذَبَحَهُ (٦) ، فَإِنَّهُ الْخُلَّةُ مِنْ تَوَابِعِ الْمَحَبَّةِ، فَمَنْ كَانَ مِنْ أَصْلِهِ: أَنَّ اللَّهَ لَا يُحِبُّ وَلَا يُحَبُّ، لَمْ يَكُنْ لِلْخُلَّةِ عِنْدَهُ مَعْنًى (٧) ، وَالرُّسُلُ - صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ - إِنَّمَا جَاءُوا بِإِثْبَاتِ هَذَا الْأَصْلِ، وَهُوَ أَنَّ اللَّهَ يُحِبُّ بَعْضَ الْأُمُورِ الْمَخْلُوقَةِ (٨) وَيَرْضَاهَا (٩) ، وَيَسْخَطُ بَعْضَ الْأُمُورِ وَيَمْقُتُهَا، وَأَنَّ أَعْمَالَ الْعِبَادِ تُرْضِيهِ [تَارَةً] (١٠) وَتُسْخِطُهُ أُخْرَى. قَالَ تَعَالَى: {ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ} [سُورَةُ مُحَمَّدٍ: ٢٨] . وَقَالَ - تَعَالَى -: {لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ} [سُورَةُ الْفَتْحِ: ١٨] . وَقَالَ: {فَلَمَّا آسَفُونَا انْتَقَمْنَا مِنْهُمْ} [سُورَةُ الزُّخْرُفِ: ٥٥] . عَنِ ابْنِ عَبَّاسٍ: أَغْضَبُونَا. قَالَ ابْنُ قُتَيْبَةَ: الْأَسَفُ الْغَضَبُ، [يُقَالُ: أَسِفْتُ

(١) الْقَسْرِيُّ: سَاقِطَةٌ مِنْ (ن) ، (م) (٢) ن: يَقْبَلُ اللَّهُ ضَحَايَاكُمْ فَإِنِّي، و: تَقَبَّلَ اللَّهُ مِنْكُمْ فَإِنِّي. (٣) ن، م، و: لَمْ يَتَّخِذْ إِبْرَاهِيمَ خَلِيلًا، وَلَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا. (٤) بْنُ دِرْهَمٍ: سَاقِطَةٌ مِنْ (ن) ، (و) . (٥) عَنِ الْمِنْبَرِ: فِي (ح) ، (ر) ، (ب) فَقَطْ. (٦) سَبَقَ الْكَلَامُ عَلَى الْجَعْدِ بْنِ دِرْهَمٍ وَعَلَى هَذِهِ الْوَاقِعَةِ فِيمَا مَضَى ١/٣٠٩ (٧) ن: لِلْخُلَّةِ لَهُ مَعْنًى. (٨) و: وَيَرْضَى بِهَا. (٩) ن، م: الْمُخْتَلِفَةِ. (١٠) تَارَةً: سَاقِطَةٌ مِنْ (ن) .