Minhaj as-Sunnah - Ibn Taimiya - (5/344)

Minhaj as-SunnahIbn Taimiya

He said (1): “As for the second tawhid, which is established through realities, it is the tawhid of the elect. It consists in setting aside apparent causes, rising above (2) the contentions of rational minds (3), and relinquishing attachment to evidences. It means that one perceives (4) no proof in tawhid, no cause in reliance upon Allah, and, with respect to salvation (5), no means (6). He thereby becomes (7) one who witnesses that the Truth preceded (8) all things through His decree and knowledge, placed all things in their proper places, assigned (9) them to their appointed times, and concealed (10) them within their outward forms (11); who attains (12) true knowledge of flaws; and who follows (13) the path of effacing the originated realm (14). This is the tawhid (15) of the elect: it is validated through knowledge of annihilation, becomes pure through knowledge of comprehensive witnessing, and draws one toward the tawhid of the masters of comprehensive witnessing.”

He said (16): “As for the third tawhid, it is a tawhid that the Truth has reserved for Himself,

(1) Immediately following the preceding passage, p. 111. (2) (ح): “from.” (3) (و): “the intelligible.” (4) *Manāzil al-Sā’irīn*: “you perceive.” (5) *Manāzil al-Sā’irīn*: “for salvation.” (6) At the word “means,” manuscript (م) resumes after the lacuna. (7) *Manāzil al-Sā’irīn*: “you thereby become.” (8) (ن): “precedes”; (م): “the precedence of.” (9) (ن) and (م): “and their attachment.” (10) (ب) alone: “and His concealing [them].” (11) (و): “their affairs.” (12) *Manāzil al-Sā’irīn*, (ر), (ح), and (ي): “and you attain.” (13) (ن) and *Manāzil al-Sā’irīn*: “and you follow.” (14) (م) and (ب): “origination.” (15) (ح) and (ب): “This is the tawhīd.” (16) Immediately following the preceding passage, p. 112.

قَالَ (١) : " وَأَمَّا التَّوْحِيدُ الثَّانِي الَّذِي يَثْبُتُ بِالْحَقَائِقِ فَهُوَ تَوْحِيدُ الْخَاصَّةِ. وَهُوَ إِسْقَاطُ الْأَسْبَابِ الظَّاهِرَةِ، وَالصُّعُودُ عَنْ (٢) مُنَازَعَاتِ الْعُقُولِ (٣) ، وَعَنِ التَّعَلُّقِ بِالشَّوَاهِدِ، وَهُوَ أَنْ لَا يَشْهَدَ (٤) فِي التَّوْحِيدِ دَلِيلًا، وَلَا فِي التَّوَكُّلِ سَبَبًا، وَلَا فِي النَّجَاةِ (٥) وَسِيلَةً (٦) ، فَيَكُونُ (٧) مُشَاهِدًا سَبَقَ (٨) الْحَقُّ بِحُكْمِهِ وَعِلْمِهِ، وَوَضْعِهِ الْأَشْيَاءَ مَوَاضِعَهَا، وَتَعْلِيقِهِ (٩) إِيَّاهَا بِأَحَايِينِهَا، وَإِخْفَائِهِ (١٠) إِيَّاهَا فِي رُسُومِهَا (١١) ، وَيُحَقِّقُ (١٢) مَعْرِفَةَ الْعِلَلِ، وَيَسْلُكُ (١٣) سَبِيلَ إِسْقَاطِ الْحَدَثِ (١٤) . هَذَا تَوْحِيدُ (١٥) الْخَاصَّةِ الَّذِي يَصِحُّ بِعِلْمِ الْفَنَاءِ، وَيَصْفُو فِي عِلْمِ الْجَمْعِ، وَيَجْذِبُ إِلَى تَوْحِيدِ أَرْبَابِ الْجَمْعِ " . قَالَ (١٦) : " وَأَمَّا التَّوْحِيدُ الثَّالِثُ فَهُوَ تَوْحِيدٌ اخْتَصَّهُ الْحَقُّ لِنَفْسِهِ،

(١) بَعْدَ الْكَلَامِ السَّابِقِ مُبَاشَرَةً ص ١١١ (٢) ح: مِنْ. (٣) و: الْمَعْقُولِ. (٤) مَنَازِلِ السَّائِرِينَ تَشْهَدَ. (٥) مَنَازِلِ السَّائِرِينَ: لِلنَّجَاةِ. (٦) عِنْدَ كَلِمَةِ " وَسِيلَةً " تَعُودُ نُسْخَةُ (م) بَعْدَ الِانْقِطَاعِ. (٧) مَنَازِلِ السَّائِرِينَ: فَتَكُونُ. (٨) ن: يَسْبِقُ، م: لِسَبْقِ. (٩) ن، م: وَتَعْلِيقِهَا. (١٠) ب (فَقَطْ) : وَإِخْفَائِهِ. (١١) و: شُئُونِهَا. (١٢) مَنَازِلِ السَّائِرِينَ، ر، ح، ي وَتُحَقِّقُ. (١٣) ن، مَنَازِلِ السَّائِرِينَ وَتَسْلُكُ. (١٤) م، ب: الْحُدُوثِ. (١٥) ح، ب: هَذَا هُوَ تَوْحِيدُ. (١٦) بَعْدَ الْكَلَامِ السَّابِقِ مُبَاشَرَةً، ص ١١٢