Minhaj as-Sunnah - Ibn Taimiya - (5/355)

Minhaj as-SunnahIbn Taimiya

be attained except by sacrificing both of them.

Everyone who has said, “It was Isaac,” took this only from the Jews—the people of distortion and alteration—as Allah Most High has informed us concerning them.

[We have treated this issue at length in a separate work] (1).

The point here is that the two intimate friends of Allah are the most perfect of the elect of the elect in tawhid. Thus, no member of Muhammad’s nation—may Allah bless him and grant him peace—can possess more perfect tawhid than any prophet, let alone the messengers, the messengers of firm resolve, or the two intimate friends of Allah.

The perfection of their tawhid lay in fully realizing the exclusive worship of Allah: nothing whatsoever remains in the heart for anyone other than Allah. Rather, the servant (2) remains wholly devoted to his Lord in all things: he loves what He loves, hates what He hates, is pleased with what He is pleased with (3), is angered by what angers Him (4), commands what He commands, and forbids what He forbids.

As for the second kind of tawhid that he mentioned and called “the tawhid of the elect,” it is annihilation in the oneness of lordship. This consists in witnessing the Lord’s lordship (5) over all besides Him, and that He alone is the Lord and Sovereign of everything.

As for annihilation when it pertains to the oneness of worship, it is (6) that

(1) The text in square brackets is absent from N and M. W reads instead: “This is discussed at length in its proper place.” Ibn al-Hādī states in *al-'Uqūd al-Durriyya*, p. 54: “He also wrote a response arguing that the son of Abraham—peace be upon him—who was to be sacrificed was Ishmael, adducing extensive evidence for this.” Ibn al-Qayyim also mentions it in *Asmā' Mu'allafāt Ibn Taymiyya*, p. 22. (2) B alone reads: “whatsoever for anyone other than Allah; and the perfection of this tawhīd requires that the servant remain.” (3) *Radiya* (“He was pleased”): thus in W and B. All other manuscripts read *yardā* (“He is pleased”). (4) N, M, and Y read: *yaskhatu* (“He is angered”). (5) H, B, and W read: *bi-rubūbiyya* (“to the lordship”). (6) B alone reads: “it is.”

يَحْصُلُ إِلَّا بِذَبْحِهِمَا جَمِيعًا. وَكُلُّ مَنْ قَالَ: إِنَّهُ إِسْحَاقُ، فَإِنَّمَا أَخَذَهُ عَنِ الْيَهُودِ، أَهْلِ التَّحْرِيفِ وَالتَّبْدِيلِ، كَمَا أَخْبَرَ اللَّهُ - تَعَالَى - عَنْهُمْ. [وَقَدْ بَسَطْنَا هَذِهِ الْمَسْأَلَةَ فِي مُصَنَّفٍ مُفْرَدٍ] (١) . وَالْمَقْصُودُ هُنَا أَنَّ الْخَلِيلَيْنِ هُمَا أَكْمَلُ خَاصَّةِ الْخَاصَّةِ تَوْحِيدًا ; فَلَا يَجُوزُ أَنْ يَكُونَ فِي أُمَّةِ مُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَنْ هُوَ أَكْمَلُ تَوْحِيدًا مِنْ نَبِيٍّ مِنَ الْأَنْبِيَاءِ، فَضْلًا عَنِ الرُّسُلِ، فَضْلًا عَنْ أُولِي الْعَزْمِ، فَضْلًا عَنِ الْخَلِيلَيْنِ. وَكَمَالُ تَوْحِيدِهِمَا بِتَحْقِيقِ إِفْرَادِ الْأُلُوهِيَّةِ، وَهُوَ أَنْ لَا يَبْقَى فِي الْقَلْبِ شَيْءٌ لِغَيْرِ اللَّهِ أَصْلًا، بَلْ يَبْقَى الْعَبْدُ (٢) مُوَالِيًا لِرَبِّهِ فِي كُلِّ شَيْءٍ، يُحِبُّ مَا أَحَبَّ، وَيُبْغِضُ مَا أَبْغَضَ، وَيَرْضَى بِمَا رَضِيَ (٣) ، وَيَسْخَطُ بِمَا سَخِطَ (٤) ، وَيَأْمُرُ بِمَا أَمَرَ، وَيَنْهَى عَمَّا نَهَى. وَأَمَّا التَّوْحِيدُ الثَّانِي الَّذِي ذَكَرَهُ وَسَمَّاهُ " تَوْحِيدَ الْخَاصَّةِ " ، فَهُوَ الْفَنَاءُ فِي تَوْحِيدِ الرُّبُوبِيَّةِ، وَهُوَ أَنْ يَشْهَدَ رُبُوبِيَّةً (٥) الرَّبُّ لِكُلِّ مَا سِوَاهُ، وَأَنَّهُ وَحْدَهُ رَبُّ كُلِّ شَيْءٍ وَمَلِيكُهُ، وَالْفَنَاءُ إِذَا كَانَ فِي تَوْحِيدِ الْأُلُوهِيَّةِ: وَهُوَ (٦) أَنْ

(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) ، وَفِي (و) بَدَلًا مِنْهُ: " وَهَذَا مَبْسُوطٌ فِي مَوْضِعِهِ ". وَقَالَ ابْنُ الْهَادِي فِي " الْعُقُودِ الدُّرِّيَّةِ " ص ٥٤ " وَلَهُ جَوَابٌ فِي أَنَّ الذَّبِيحَ مِنْ وَلَدِ إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - هُوَ إِسْمَاعِيلُ، وَاحْتَجَّ لِذَلِكَ بِأَدِلَّةٍ كَثِيرَةٍ "، وَذَكَرَهُ ابْنُ الْقَيِّمِ فِي " أَسْمَاءِ مُؤَلَّفَاتِ ابْنِ تَيْمِيَّةَ "، ص ٢٢. (٢) ب فَقَطْ: لِغَيْرِ اللَّهِ أَصْلًا، وَكَمَالُ هَذَا التَّوْحِيدِ يُوجِبُ أَنْ يَبْقَى الْعَبْدُ. (٣) رَضِيَ: كَذَا فِي (و) ، (ب) وَفِي سَائِرِ النُّسَخِ: يَرْضَى. (٤) ن، م، ي: يَسْخَطُ. (٥) ح، ب، و: بِرُبُوبِيَّةٍ. (٦) ب فَقَطْ: هُوَ.