Minhaj as-Sunnah - Ibn Taimiya - (8/21)

Minhaj as-SunnahIbn Taimiya

and they may identify the faculties of the soul that prompt good actions as the angels, and its faculties that prompt evil as the devils. They further claim that the angels who descend upon the messengers and the speech that Moses son of Imrān heard exist only within the prophets’ souls, not in external reality—like what a sleeper sees or what happens to many people dominated by bile (1) and practitioners of spiritual exercises, where a person imagines luminous forms within himself and hears voices within himself. Those, in their view, are Allah’s angels, and that is Allah’s speech; He has no speech apart from it.

For this reason, one of them claims that Allah spoke to him just as He spoke to Moses son of Imrān, or even that Allah’s speech to him was greater than His speech to Moses. For, according to them, Moses was addressed through letters and sounds within himself, whereas they are addressed through abstract intelligible meanings.

A portion of this same strain found its way into the writings of the author of The Niche of Lights and Books Withheld from Those Unfit for Them (2). Yet elsewhere he declared them unbelievers on that very account. He later turned away from this, and ultimately devoted himself to studying the works of al-Bukhārī, Muslim, and others.

This same path was followed by Ibn Qasī (3), the author of The Removal of the Two Sandals, and others like him, as well as

(1) N, S, and B read *al-mamrūzīn*, which is a textual corruption. *Lisān al-ʿArab* (*The Tongue of the Arabs*) states: “The gallbladder is the organ that contains bile. Bile is one of the four humors. Ibn Sīda: bile is one of the body’s humoral temperaments.... A *mamrūr* is a person in whom bile predominates.” Ibn Sīnā says in *al-Ishārāt wa-l-Tanbīhāt* (*Pointers and Admonitions*), 3, 4/871–872: “Some sick persons and people dominated by bile may perceive manifest and present sensory forms that bear no relation to any external sensible object. The impression of these forms therefore arises from an internal cause, or from a cause acting upon an internal cause.” (2) This is al-Ghazālī. (3) He was Abū al-Qāsim Ahmad ibn al-Hasan ibn Qasī, of Rūmī origin and from the countryside around Silves. He became Arabized, acquired a literary education, and composed poetry. He then devoted himself to preaching, and his followers grew numerous. He claimed to be the Mahdi and styled himself the imam. He rebelled against the state of the Veiled Ones—the Almoravids—and remained involved in political struggles until he was killed in 546 AH. For his biography, see *al-Hulla al-Siyarāʾ*, pp. 199–203, and *al-Aʿlām*, 1:113–114. His book *Khalʿ al-Naʿlayn* (*The Removal of the Two Sandals*) was published in Beirut.

وَقَدْ يَجْعَلُونَ قُوَى النَّفْسِ الَّتِي تَقْتَضِي فِعْلَ الْخَيْرِ هِيَ الْمَلَائِكَةَ، وَقُوَاهَا الَّتِي تَقْتَضِي الشَّرَّ هِيَ الشَّيَاطِينَ، وَأَنَّ الْمَلَائِكَةَ الَّتِي تَنْزِلُ عَلَى الرُّسُلِ، وَالْكَلَامَ الَّذِي سَمِعَهُ مُوسَى بْنُ عِمْرَانَ إِنَّمَا هُوَ فِي نُفُوسِ الْأَنْبِيَاءِ، لَيْسَ فِي الْخَارِجِ، بِمَنْزِلَةِ مَا يَرَاهُ النَّائِمُ، وَمَا يَحْصُلُ لِكَثِيرٍ مِنَ الْمَمْرُورِينَ (١) وَأَصْحَابِ الرِّيَاضَةِ ; حَيْثُ يَتَخَيَّلُ فِي نَفْسِهِ أَشْكَالًا نُورَانِيَّةً، وَيَسْمَعُ فِي نَفْسِهِ أَصْوَاتًا، فَتِلْكَ هِيَ عِنْدَهُمْ مَلَائِكَةُ اللَّهِ، وَذَلِكَ هُوَ كَلَامُ اللَّهِ، لَيْسَ لَهُ كَلَامٌ مُنْفَصِلٌ. وَلِهَذَا يَدَّعِي أَحَدُهُمْ أَنَّ اللَّهَ كَلَّمَهُ كَمَا كَلَّمَ مُوسَى بْنَ عِمْرَانَ، أَوْ أَعْظَمَ مِمَّا كَلَّمَ مُوسَى ; لِأَنَّ مُوسَى كُلِّمَ عِنْدَهُمْ بِحُرُوفٍ وَأَصْوَاتٍ فِي نَفْسِهِ، وَهُمْ يُكَلَّمُونَ بِالْمَعَانِي الْمُجَرَّدَةِ الْعَقْلِيَّةِ. وَصَاحِبُ " مِشْكَاةِ الْأَنْوَارِ " وَ " الْكُتُبِ الْمُضْنُونِ بِهَا عَلَى غَيْرِ أَهْلِهَا " (٢) وَقَعَ فِي كَلَامِهِ قِطْعَةٌ مِنْ هَذَا النَّمَطِ، وَقَدْ كَفَّرَهُمْ بِذَلِكَ فِي مَوَاضِعَ أُخَرَ، وَرَجَعَ عَنْ ذَلِكَ، وَاسْتَقَرَّ أَمْرُهُ عَلَى مُطَالَعَةِ الْبُخَارِيِّ وَمُسْلِمٍ وَغَيْرِهِمَا. وَمِنْ هُنَا سَلَكَ صَاحِبُ " خَلْعِ النَّعْلَيْنِ " ابْنُ قَسِيٍّ (٣) وَأَمْثَالُهُ، وَكَذَلِكَ

(١) ن، س، ب: الْمَمْرُوزِينَ، وَهُوَ تَحْرِيفٌ. وَفِي " لِسَانِ الْعَرَبِ ": " وَالْمَرَارَةُ: الَّتِي فِيهَا الْمِرَّةُ. وَالْمِرَّةُ: إِحْدَى الطَّبَائِعِ الْأَرْبَعِ. ابْنُ سِيدَهْ: وَالْمِرَّةُ مِزَاجٌ مِنْ أَمْزِجَةِ الْبَدَنِ. . . وَالْمَمْرُورُ الَّذِي غَلَبَتْ عَلَيْهِ الْمِرَّةُ " وَيَقُولُ ابْنُ سِينَا فِي " الْإِشَارَاتِ وَالتَّنْبِيهَاتِ " ٣، ٤/٨٧١ - ٨٧٢: " وَقَدْ يُشَاهِدُ قَوْمٌ مِنَ الْمَرْضَى وَالْمَمْرُورِينَ صُوَرًا مَحْسُوسَةً ظَاهِرَةً حَاضِرَةً، وَلَا نِسْبَةَ لَهَا إِلَى مَحْسُوسٍ خَارِجٍ، فَيَكُونُ انْتِقَاشُهَا إِذَنْ مِنْ سَبَبٍ بَاطِنٍ أَوْ سَبَبٍ مُؤَثِّرٍ فِي سَبَبٍ بَاطِنٍ ". (٢) وَهُوَ الْغَزَالِيُّ. (٣) هُوَ أَبُو الْقَاسِمِ أَحْمَدُ بْنُ الْحَسَنِ بْنِ قَسِيٍّ، رُومِيُّ الْأَصْلِ، مِنْ بَادِيَةِ شِلْبَ، اسْتَعْرَبَ وَتَأَدَّبَ وَقَالَ الشِّعْرَ، ثُمَّ عَكَفَ عَلَى الْوَعْظِ وَكَثُرَ مُرِيدُوهُ، فَادَّعَى أَنَّهُ الْمَهْدِيُّ وَتَسَمَّى بِالْإِمَامِ. ثَارَ عَلَى دَوْلَةِ الْمُلَثَّمِينَ وَاشْتَرَكَ فِي الْأَحْدَاثِ السِّيَاسِيَّةِ إِلَى أَنْ قُتِلَ سَنَةَ ٥٤٦ هـ. انْظُرْ تَرْجَمَتَهُ فِي: الْحُلَّةِ السِّيَرَاءِ، ص. ١٩٩ - ٢٠٣، الْأَعْلَامِ ١/١١٣ - ١١٤. وَكِتَابِهِ " خَلْعِ النَّعْلَيْنِ " طُبِعَ بِبَيْرُوتَ.