Minhaj as-SunnahIbn Taimiya

and a brick of silver. The silver brick is his outward aspect (1) and the rulings in which he follows the Messenger, just as inwardly he receives from Allah what, in its outward form (2), he follows; for he sees the matter as it truly is and must therefore see it in this way. This is the place of the golden brick inwardly, for he receives from the same source from which the angel receives—the angel [through whom] (3) revelation is conveyed to the Messenger.”

He said (4): “If you understand what we have alluded to (5), you will have acquired beneficial knowledge (6).”

I say: We have refuted these people at length elsewhere and laid bare their misguidance and illusion, hypocrisy and heretical unbelief.

As for those who maintain a particular union, some of them declare it openly. As for one who possesses knowledge of the [manifest] scriptural texts (7) and sees that this contradicts what Muslims outwardly profess, he treats it as something to be conveyed only through allusion and symbolism, not openly divulged. Then, if he reveres the Messenger and the Quran, [he assumes that the Messenger] (8) held this view but did not divulge it, because it is something human beings cannot disclose. If, however, he is

(1) *Fusūs al-Hikam* reads: “The reason he sees it as two bricks is that he outwardly follows the revealed law of the Seal of the Messengers. This is the place of the silver brick, which is his outward aspect.” (2) *Fusūs al-Hikam* reads: “in the form.” (3) “Through whom” is omitted from N. (4) *Fusūs al-Hikam*, 1:63, immediately following the preceding passage. (5) *Fusūs al-Hikam* reads: “what I have alluded to.” (6) *Fusūs al-Hikam* reads: “knowledge beneficial in every respect.” (7) “Manifest” is an addition found only in B. (8) The words in square brackets are omitted only from N.
وَلَبِنَةٌ مِنْ فِضَّةٍ، وَاللَّبِنَةُ الْفِضَّةُ هِيَ ظَاهِرُهُ (١) وَمَا يَتَّبِعُهُ فِيهِ مِنَ الْأَحْكَامِ، كَمَا هُوَ آخِذٌ عَنِ اللَّهِ فِي السِّرِّ مَا هُوَ فِي الصُّورَةِ (٢) الظَّاهِرَةِ مُتَّبِعٌ فِيهِ ; لِأَنَّهُ يَرَى الْأَمْرَ عَلَى مَا هُوَ عَلَيْهِ، فَلَا بُدَّ أَنْ يَرَاهُ هَكَذَا، وَهُوَ مَوْضِعُ اللَّبِنَةِ الذَّهَبِيَّةِ فِي الْبَاطِنِ، فَإِنَّهُ يَأْخُذُ مِنَ الْمَعْدِنِ الَّذِي يَأْخُذُ مِنْهُ الْمُلْكُ الَّذِي يُوحَى [بِهِ] (٣) إِلَى الرَّسُولِ ". قَالَ (٤) : فَإِنْ فَهِمْتَ مَا أَشَرْنَا إِلَيْهِ (٥) ، فَقَدْ حَصَلَ لَكَ الْعِلْمُ النَّافِعُ (٦) ". قُلْتُ: وَقَدْ بَسَطْنَا الرَّدَّ عَلَى هَؤُلَاءِ فِي مَوَاضِعَ، وَبَيَّنَّا كَشْفَ مَا هُمْ عَلَيْهِ مِنَ الضَّلَالِ وَالْخَيَالِ، وَالنِّفَاقِ وَالزَّنْدَقَةِ. وَأَمَّا الَّذِينَ يَقُولُونَ بِالِاتِّحَادِ الْخَاصِّ، فَهَؤُلَاءِ مِنْهُمْ مَنْ يُصَرِّحُ بِذَلِكَ. وَأَمَّا مَنْ كَانَ عِنْدَهُ عِلْمٌ بِالنُّصُوصِ [الظَّاهِرَةِ] (٧) ، وَرَأَى أَنَّ هَذَا يُنَاقِضُ مَا عَلَيْهِ الْمُسْلِمُونَ فِي الظَّاهِرِ، فَإِنَّهُ يَجْعَلُ هَذَا مِمَّا يُشَارُ إِلَيْهِ وَيُرْمَزُ بِهِ، وَلَا يُبَاحُ بِهِ. ثُمَّ إِنْ كَانَ مُعَظِّمًا لِلرَّسُولِ وَالْقُرْآنِ [ظَنَّ أَنَّ الرَّسُولَ] (٨) كَانَ يَقُولُ بِذَلِكَ، لَكِنَّهُ لَمْ يَبُحْ بِهِ ; لِأَنَّهُ مِمَّا لَا يُمْكِنُ الْبَشَرُ أَنْ يَبُوحُوا بِهِ، وَإِنْ كَانَ
(١) الْفُصُوصِ: لَبِنَتَيْنِ أَنَّهُ تَابِعٌ لِشَرْعِ خَاتَمِ الرُّسُلِ فِي الظَّاهِرِ، وَهُوَ مَوْضِعُ اللَّبِنَةِ الْفِضَّةِ، وَهُوَ ظَاهِرُهُ. (٢) الْفُصُوصِ: بِالصُّورَةِ. (٣) بِهِ: سَاقِطَةٌ مِنْ (ن) . (٤) فِي فُصُوصِ الْحُكْمِ ١/٦٣ بَعْدَ الْكَلَامِ السَّابِقِ مُبَاشَرَةً. (٥) الْفُصُوصِ: مَا أَشَرْتُ بِهِ. (٦) الْفُصُوصِ: النَّافِعُ بِكُلِّ شَيْءٍ. (٧) الظَّاهِرَةِ: زِيَادَةٌ فِي (ب) فَقَطْ. (٨) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) فَقَطْ.

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