Minhaj as-Sunnah - Ibn Taimiya - (5/339)

Minhaj as-SunnahIbn Taimiya

not one who reveres the Messenger, he claims to have transcended the Messenger’s station. This misguidance arose long ago among ignorant devotees.

For this reason, when one of those with true spiritual insight—Junayd ibn Muhammad, leader of the Sufi community (1), may Allah sanctify his soul—(2) was asked about tawhid, he said:

“Tawhid is to distinguish what has come into being from what is eternal.” (3)

He possessed true insight and had seen people ultimately arrive at the doctrine of union, so that they no longer distinguished between the Eternal and what has come into being. Moreover, [a group] (4) of his companions had fallen into annihilation in affirming the oneness of divine lordship, in which no distinction is made between what is commanded and what is forbidden. Junayd therefore called them to the second distinction: the oneness of worship, in which what is commanded is distinguished from what is forbidden. Some agreed with him, some opposed him, and others did not understand what he meant.

Abū Sa‘īd al-A‘rābī related some of what transpired in this regard in “Tabaqāt

(1) “Leader of the Sufi community” is omitted from W. (2) H and B read: “his secret.” He was Abū al-Qāsim al-Junayd ibn Muhammad ibn al-Junayd al-Baghdādī al-Khazzār. His father was originally from Nahāwand and sold glass; hence Junayd was known as al-Qawārīrī. Junayd was an imam of the Sufis and was called “leader of the Sufi community” because he governed his doctrine by the principles of the Quran and Sunnah. He died in Baghdad in 279 AH, though 298 AH is also reported. See his biography and sayings in: *Tabaqāt al-Sūfiyya*, pp. 155–163; *al-Tabaqāt al-Kubrā*, 1:72–74; *Sifat al-Safwa*, 2:235–240; *Wafayāt al-Ayān*, 1:323–325; *Shadharāt al-Dhahab*, 2:228–230; *Tabaqāt al-Shāfiiyya*, 2:260–265; and *al-Alām*, 2:137–138. (3) Al-Qushayrī cited this statement and attributed it to Junayd in *al-Risāla al-Qushayriyya*, 1:24–25, with the wording: “Tawhīd is to distinguish the Eternal from what has come into being.” (4) “A group” is omitted from N.

غَيْرَ مُعَظِّمٍ لِلرَّسُولِ، زَعَمَ أَنَّهُ تَعَدَّى حَدَّ الرَّسُولِ، وَهَذَا الضَّلَالُ حَدَثَ قَدِيمًا مِنْ جُهَّالِ الْعِبَادِ. وَلِهَذَا كَانَ الْعَارِفُونَ، كَالْجُنَيْدِ بْنِ مُحَمَّدٍ: سَيِّدِ الطَّائِفَةِ (١) - قَدَّسَ اللَّهُ رَوْحَهُ - (٢) لَمَّا سُئِلَ عَنِ التَّوْحِيدِ قَالَ: " التَّوْحِيدُ إِفْرَادُ الْحُدُوثِ عَنِ الْقِدَمِ " (٣) فَإِنَّهُ كَانَ عَارِفًا، وَرَأَى أَقْوَامًا يَنْتَهِي بِهِمُ الْأَمْرُ إِلَى الِاتِّحَادِ، فَلَا يُمَيِّزُونَ بَيْنَ الْقَدِيمِ وَالْمُحْدَثِ، وَكَانَ أَيْضًا [طَائِفَةٌ] (٤) مِنْ أَصْحَابِهِ وَقَعُوا فِي الْفَنَاءِ فِي تَوْحِيدِ الرُّبُوبِيَّةِ، الَّذِي لَا يُمَيَّزُ فِيهِ بَيْنَ الْمَأْمُورِ وَالْمَحْظُورِ، فَدَعَاهُمُ الْجُنَيْدُ إِلَى الْفَرْقِ الثَّانِي، وَهُوَ تَوْحِيدُ الْإِلَهِيَّةِ، الَّذِي يُمَيَّزُ فِيهِ بَيْنَ الْمَأْمُورِ وَالْمَحْظُورِ، فَمِنْهُمْ مَنْ وَافَقَهُ، وَمِنْهُمْ مَنْ خَالَفَهُ، وَمِنْهُمْ لَمْ يَفْهَمْ كَلَامَهُ. وَقَدْ ذَكَرَ بَعْضَ مَا جَرَى مِنْ ذَلِكَ أَبُو سَعِيدٍ الْأَعْرَابِيُّ فِي " طَبَقَاتِ

(١) سَيِّدِ الطَّائِفَةِ: سَاقِطَةٌ مِنْ (و) . (٢) ح، ب: سِرَّهُ، وَهُوَ أَبُو الْقَاسِمِ الْجُنَيْدُ بْنُ مُحَمَّدِ بْنِ الْجُنَيْدِ الْبَغْدَادِيُّ الْخَزَّارُ، أَصْلُ أَبِيهِ مِنْ نَهَاوَنْدَ، وَكَانَ يَبِيعُ الزُّجَاجَ، وَلِذَلِكَ يُقَالُ لَهُ الْقَوَارِيرِيُّ، وَالْجُنَيْدُ إِمَامُ الصُّوفِيَّةِ، وَسُمِّيَ بِسَيِّدِ الطَّائِفَةِ لِضَبْطِ مَذْهَبِهِ بِقَوَاعِدِ الْكِتَابِ وَالسُّنَّةِ، تُوُفِّيَ بِبَغْدَادَ سَنَةَ ٢٧٩ وَقِيلَ ٢٩٨ انْظُرْ تَرْجَمَتَهُ وَأَقْوَالَهُ فِي: طَبَقَاتُ الصُّوفِيَّةِ ص ١٥٥ - ١٦٣، الطَّبَقَاتِ الْكُبْرَى ١/٧٢ - ٧٤، صِفَةِ الصَّفْوَةِ ٢/٢٣٥ - ٢٤٠، وَفَيَاتِ الْأَعْيَانِ ١/٣٢٣ - ٣٢٥، شَذَرَاتِ الذَّهَبِ ٢/٢٢٨ - ٢٣٠، طَبَقَاتِ الشَّافِعِيَّةِ ٢/٢٦٠ - ٢٦٥، الْأَعْلَامِ ٢/١٣٧ - ١٣٨. (٣) أَوْرَدَ هَذِهِ الْعِبَارَةَ وَنَسَبَهَا إِلَى الْجُنَيْدِ الْقُشَيْرِيُّ فِي الرِّسَالَةِ الْقُشَيْرِيَّةِ ١/٢٤ - ٢٥ وَقَالَ: التَّوْحِيدُ إِفْرَادُ الْقِدَمِ مِنَ الْحَدَثِ. (٤) طَائِفَةٌ سَاقِطَةٌ مَنْ (ن) .