Minhaj as-SunnahIbn Taimiya

(1 And He—glorified is He—is distinct from the heart of al-Hallāj and from all other created beings (1) 1), so how could the heart (2) of al-Hallāj, or anyone else, contain the Essence of the Real?! Moreover, the jinn enters the human body and takes control (3) of all its limbs. (4 The possessed person is unaware of what the jinn says and does through his limbs (4) 4). The jinn is not merely in his heart, for whatever inheres in the heart is only an accident among accidents, not an existent thing subsisting in itself. Thus, the jinn cannot be in his heart—that is, his spirit.

These people may claim (5) that the Essence of the Real inhered solely in his heart. Yet this is impossible even of a created being (6), so how could it be true of the Creator—majestic is His glory?!

Some of them may cite the statement of the Prophet—may Allah bless him and grant him peace:

“When the imam says, ‘Allah hears whoever praises Him,’ then say, ‘Our Lord, to You belongs all praise.’” (7)

For Allah said through the tongue of His Prophet—may Allah bless him and grant him peace—“Allah hears whoever praises Him.” It is therefore said to them: The Prophet—may Allah bless him and grant him peace—did not mean what you mean by indwelling

(1) Omitted from W. (2) N and M read: “so I said”; W reads: “and I said.” (3) W reads: “and makes use of.” (4) Omitted from W. (5) W reads: “and they may claim.” (6) W reads: “the legally accountable person.” (7) This is part of a lengthy hadith narrated by Abū Mūsā al-Asharī—may Allah be pleased with him. Its opening words, according to Muslim’s version, are: “When you pray, straighten your rows; then let one of you lead you in prayer…” The hadith is found in Muslim, 1/303–305 (Book of Prayer, chapter on the tashahhud in prayer); Sunan al-Nasā’ī, 2/75–76 (Book of the Imamate, chapter on anticipating the imam), and 2/192–193 (Book of al-Tatbīq, chapter on another form of the tashahhud).
(١ وَهُوَ سُبْحَانَهُ بَائِنٌ عَنْ قَلْبِ الْحَلَّاجِ وَغَيْرِهِ مِنَ الْمَخْلُوقَاتِ (١) ١) ، فَقَلْبُ (٢) الْحَلَّاجِ أَوْ غَيْرِهِ كَيْفَ يَسَعُ ذَاتَ الْحَقِّ؟ ! ثُمَّ الْجِنِّيُّ يَدْخُلُ فِي جَسَدِ الْإِنْسَانِ وَيَشْغَلُ (٣) جَمِيعَ أَعْضَائِهِ، (٤ وَالْإِنْسَانُ الْمَصْرُوعُ لَا يُحِسُّ بِمَا يَقُولُهُ الْجِنِّيُّ وَيَفْعَلُهُ بِأَعْضَائِهِ (٤) ٤) ، لَا يَكُونُ الْجِنِّيُّ فِي قَلْبِهِ فَقَطْ، فَإِنَّ الْقَلْبَ كُلُّ مَا قَامَ بِهِ فَإِنَّمَا هُوَ عَرَضٌ مِنَ الْأَعْرَاضِ، لَيْسَ شَيْئًا مَوْجُودًا قَائِمًا بِنَفْسِهِ، وَلِهَذَا لَا يَكُونُ الْجِنِّيُّ بِقَلْبِهِ الَّذِي هُوَ رُوحُهُ. وَهَؤُلَاءِ قَدْ يَدَّعُونَ (٥) أَنَّ ذَاتَ الْحَقِّ قَامَتْ بِقَلْبِهِ فَقَطْ، فَهَذَا يَسْتَحِيلُ فِي حَقِّ الْمَخْلُوقِ (٦) ، فَكَيْفَ بِالْخَالِقِ جَلَّ جَلَالُهُ؟ ! . وَقَدْ يَحْتَجُّ بَعْضُهُمْ بِقَوْلِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «فَإِذَا قَالَ الْإِمَامُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا، وَلَكَ الْحَمْدُ» " (٧) ; فَإِنَّ اللَّهَ قَالَ عَلَى لِسَانِ نَبِيِّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ» فَيُقَالُ لَهُمُ: النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمْ يُرِدْ مَا أَرَدْتُمْ مِنَ الْحُلُولِ
(١) سَاقِطٌ مِنْ (و) . (٢) ن، م: فَقُلْتُ، و: وَقُلْتُ. (٣) و: وَيَسْتَعْمِلُ. (٤) سَاقِطٌ مِنْ (و) . (٥) و: قَدْ يَزْعُمُونَ. (٦) و: الْمُكَلَّفِ. (٧) هَذَا جُزْءٌ مِنْ حَدِيثٍ طَوِيلٍ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ - رَضِيَ اللَّهُ عَنْهُ -، وَأَوَّلُهُ - وَهَذِهِ رِوَايَةُ مُسْلِمٍ - " إِذَا صَلَّيْتُمْ فَأَقِيمُوا صُفُوفَكُمْ، ثُمَّ لِيَؤُمَّكُمْ أَحَدُكُمْ. . "، الْحَدِيثَ، وَهُوَ فِي: مُسْلِمٍ ١/٣٠٣ - ٣٠٥ (كِتَابُ الصَّلَاةِ، بَابُ التَّشَهُّدِ فِي الصَّلَاةِ) ، سُنَنِ النَّسَائِيِّ ٢/٧٥ - ٧٦ (كِتَابُ الْإِمَامَةِ، بَابُ مُبَادِرَةِ الْإِمَامِ) ٢/١٩٢ - ١٩٣ (كِتَابُ التَّطْبِيقِ بَابُ نَوْعٍ آخَرَ مِنَ التَّشَهُّدِ) .

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