Minhaj as-Sunnah - Ibn Taimiya - (6/337)

Minhaj as-SunnahIbn Taimiya

and His all-encompassing power and His creation of all things, and who denied Allah’s favor, beneficence, and gracious bounty toward the people of faith and obedience; denied that it was He who blessed them with faith and obedience and favored them with this blessing rather than the people of unbelief and disobedience; or denied the servant’s utter dependence upon Allah at every instant and that, in every matter, minute or momentous, there is neither might nor power except through Him.

Nor was there anyone among them who said that it was possible for Allah to command unbelief and polytheism, forbid that He alone be worshiped, allow Iblīs and Pharaoh to enter Paradise and the prophets to enter Hell, or anything of that sort.

Thus, no one among them espoused the doctrine of the negationist Qadariyya or that of the compulsionist Jahmī Qadariyya. Nor did anyone among them hold that any of the people of the qiblah would remain in Hell forever, deny the intercession (1) of the Prophet—may Allah bless him and grant him peace—on behalf of those who commit major sins, or say that the faith (* of flagrant sinners is like the faith of the prophets.

Rather, it is indeed (2) authentically reported from them that they held that whoever has an atom’s weight of faith in his heart would be brought out *) (3) of Hell through the intercession of the Prophet—may Allah bless him and grant him peace—and that people’s faith varies in degree, increasing and decreasing.

Whoever reports that Ibn Abbas held that a murderer would remain in Hell forever has lied about him, as Ibn Hazm and others have noted (4). As for what has been reported from Ibn

(1) B: “denies the Prophet’s intercession.” (2) “Indeed” is absent from B. (3) The passage enclosed by asterisks is absent from M. (4) Ibn Hazm states twice in *al-Fasl* (3/274; 4/80) that Ibn Abbās held that one who kills intentionally will remain in Hell forever. However, he subsequently refutes this view (3/275–289; 4/81–99), demonstrating that this claim is erroneous. He also cites a report from Ibn Abbās (4/93) that contradicts the preceding view: “Regarding the words of Allah Most High, ‘Indeed, We shall give them their share in full, without diminution’ [Sūrat Hūd: 109], Ibn Abbās said: ‘What they were promised therein, whether good or evil.’” This is precisely our position.

وَقُدْرَتِهِ الْعَامَّةِ وَخَلْقِهِ لِكُلِّ شَيْءٍ، وَيُنْكِرُ فَضْلَ اللَّهِ وَإِحْسَانَهُ وَمَنِّهِ عَلَى أَهْلِ الْإِيمَانِ وَالطَّاعَةِ، وَأَنَّهُ هُوَ الَّذِي أَنْعَمَ عَلَيْهِمْ بِالْإِيمَانِ وَالطَّاعَةِ، وَخَصَّهُمْ بِهَذِهِ النِّعْمَةِ، دُونَ أَهْلِ الْكُفْرِ وَالْمَعْصِيَةِ، وَلَا مَنْ يُنْكِرُ افْتِقَارَ الْعَبْدِ إِلَى اللَّهِ فِي كُلِّ طَرْفَةِ عَيْنِ، وَأَنَّهُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِهِ فِي كُلِّ دِقٍّ وَجِلٍّ، وَلَا مَنْ يَقُولُ: إِنَّ اللَّهَ يَجُوزُ أَنْ يَأْمُرَ بِالْكُفْرِ وَالشِّرْكِ، وَيَنْهَى عَنْ عِبَادَتِهِ وَحْدَهُ، وَيَجُوزُ أَنْ يَدْخُلَ إِبْلِيسُ وَفِرْعَوْنُ الْجَنَّةَ وَيَدْخُلَ الْأَنْبِيَاءُ النَّارَ، وَأَمْثَالُ ذَلِكَ. فَلَمْ يَكُنْ فِيهِمْ مَنْ يَقُولُ بِقَوْلِ الْقَدَرِيَّةِ النَّافِيَةِ، وَلَا الْقَدَرِيَّةِ الْجَبْرِيَّةِ الْجَهْمِيَّةِ. وَلَا كَانَ فِيهِمْ مَنْ يَقُولُ بِتَخْلِيدِ أَحَدٍ مِنْ أَهْلِ الْقِبْلَةِ فِي النَّارِ، وَلَا مَنْ يُكَذِّبُ بِشَفَاعَةٍ (١) النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي أَهْلِ الْكَبَائِرِ، وَلَا مَنْ يَقُولُ: إِيمَانُ (* الْفُسَّاقِ كَإِيمَانِ الْأَنْبِيَاءِ. بَلْ قَدْ (٢) ثَبَتَ عَنْهُمْ بِالنُّقُولِ الصَّحِيحَةِ الْقَوْلُ بِخُرُوجِ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ إِيمَانٍ *) (٣) مِنَ النَّارِ بِشَفَاعَةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَأَنَّ إِيمَانَ النَّاسِ يَتَفَاضَلُ، وَأَنَّ الْإِيمَانَ يَزِيدُ وَيَنْقُصُ. وَمَنْ نَقَلَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يَقُولُ بِتَخْلِيدِ قَاتِلِ النَّفْسِ فَقَدْ كَذَبَ عَلَيْهِ، كَمَا ذَكَرَ ذَلِكَ ابْنُ حَزْمٍ وَغَيْرُهُ (٤) . وَأَمَّا الْمَنْقُولُ عَنِ ابْنِ

(١) ب: يُكَذِّبُ شَفَاعَةَ. (٢) قَدْ: سَاقِطَةٌ مِنْ (ب) . (٣) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٤) ذَكَرَ ابْنُ حَزْمٍ فِي الْفِصَلِ مَرَّتَيْنِ ٣/٢٧٤، ٤/٨٠ أَنَّ ابْنَ عَبَّاسٍ يَقُولُ بِتَخْلِيدِ الْقَاتِلِ عَمْدًا فِي النَّارِ، إِلَّا أَنَّهُ يَرُدُّ عَلَى هَذَا الْقَوْلِ بَعْدَ ذَلِكَ ٣/٢٧٥ - ٢٨٩، ٤/٨١ - ٩٩ بِمَا يُبَيِّنُ خَطَأَ هَذَا الْكَلَامِ، وَهُوَ يَذْكُرُ أَثَرًا عَنِ ابْنِ عَبَّاسٍ ٤/٩٣ يُعَارِضُ الرَّأْيَ السَّابِقَ فَيَقُولُ: عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِ اللَّهِ تَعَالَى: (وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ) [سُورَةُ هُودٍ: ١٠٩] قَالَ: مَا وُعِدُوا فِيهِ مِنْ خَيْرٍ وَشَرٍّ، وَهَذَا هُوَ نَصُّ قَوْلِنَا.