Minhaj as-SunnahIbn Taimiya

Allah Most High says:

“He is the One who made you successors upon the earth and raised some of you above others in rank.”

[Surah al-An‘ām: 165]

And Allah Most High says:

“Then We made you successors upon the earth after them, so that We might see how you would act.”

[Surah Yūnus: 14] (1)

And Allah Most High says:

“And when your Lord said to the angels, ‘I am placing a successor upon the earth.’”

[Surah al-Baqara: 30]

And He says:

“O David, We have made you a successor upon the earth, so judge between people with truth.”

[Surah Sād: 26] (2)

That is, a successor to those among creation who came before you. What is meant is not that he (3) is a successor to Allah, or that, in relation to Allah, he is as the pupil is to the eye, as some heretics who profess the doctrines of indwelling and union maintain—such as the author of al-Futūhāt al-Makkiyya—or that he encompasses Allah’s Most Beautiful Names. They interpreted in this manner the words of Allah Most High:

“And He taught Adam all the names.”

[Surah al-Baqara: 31] (4)

They also claimed that he is the likeness of Allah, of whom all likeness has been denied—

(1) In N and M, only part of the wording of the two verses appears. (2) In N and M, only part of the verse appears, ending with the words of Allah Most High: “…upon the earth.” (3) N and M read: “What is meant by it is not…” (4) These views are mentioned by Ibn Arabī, the author of *al-Futūhāt al-Makkiyya*, in his *Fusūs al-Hikam*, ed. Dr. Abū al-Alā Afīfī, pp. 49–51 (Cairo, 1365/1946), where he states: “Thus, this aforementioned being was called an *insān* (human being) and a *khalīfa* (vicegerent). As for his humanity, it is due to the universality of his constitution and his encompassing all realities. In relation to the Real, he is like the *insān al-ayn* (pupil) in the eye, through which seeing occurs and which is termed vision; for this reason, he was called an *insān*… Thus, all the Names contained in the divine form became manifest in this human constitution, which thereby attained, through this existence, the rank of all-encompassing comprehensiveness… and so forth.”
وَقَالَ تَعَالَى: {وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ} [سُورَةُ الْأَنْعَامِ: ١٦٥] . وَقَالَ تَعَالَى: {ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ} [سُورَةُ يُونُسَ: ١٤] (١) وَقَالَ تَعَالَى: {وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً} [سُورَةُ الْبَقَرَةِ: ٣٠] . وَقَالَ: {يَادَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ} [سُورَةُ ص: ٢٦] (٢) ، أَيْ خَلِيفَةً عَمَّنْ قَبْلَكَ مِنَ الْخَلْقِ، لَيْسَ الْمُرَادُ أَنَّهُ (٣) خَلِيفَةٌ عَنِ اللَّهِ، وَأَنَّهُ مِنَ اللَّهِ كَإِنْسَانِ الْعَيْنِ مِنَ الْعَيْنِ، كَمَا يَقُولُ ذَلِكَ بَعْضُ الْمُلْحِدِينَ الْقَائِلِينَ بِالْحُلُولِ وَالِاتِّحَادِ، كَصَاحِبِ " الْفُتُوحَاتِ الْمَكِّيَّةِ " ، وَأَنَّهُ الْجَامِعُ لِأَسْمَاءِ اللَّهِ الْحُسْنَى، وَفَسَّرُوا بِذَلِكَ قَوْلَهُ تَعَالَى: {وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا} [سُورَةُ الْبَقَرَةِ: ٣١] (٤) وَأَنَّهُ مِثْلُ اللَّهِ الَّذِي نُفِيَ عَنْهُ
(١) فِي (ن) ، (م) وَرَدَ جُزْءٌ مِنْ أَلْفَاظِ الْآيَتَيْنِ فَقَطْ. (٢) فِي (ن) ، (م) جَاءَ جُزْءٌ مِنَ الْآيَةِ حَتَّى قَوْلِهِ تَعَالَى. . فِي الْأَرْضِ. (٣) ن، م: لَيْسَ الْمُرَادُ بِهِ. (٤) هَذِهِ الْآرَاءُ يَذْكُرُهَا صَاحِبُ كِتَابِ " الْفُتُوحَاتِ الْمَكِّيَّةِ "، وَهُوَ ابْنُ عَرَبِيٍّ فِي كِتَابِهِ " فُصُوصِ الْحِكَمِ "، تَحْقِيقُ الدُّكْتُورِ أَبِي الْعُلَا عَفِيفِي، ص ٤٩ - ٥١، الْقَاهِرَةِ، ١٣٦٥/١٩٤٦. حَيْثُ يَقُولُ: " فَسُمِّيَ هَذَا الْمَذْكُورُ إِنْسَانًا وَخَلِيفَةً، فَأَمَّا إِنْسَانِيَّتُهُ فَلِعُمُومِ نَشْأَتِهِ وَحَصْرِهِ الْحَقَائِقَ كُلَّهَا، وَهُوَ لِلْحَقِّ بِمَنْزِلَةِ إِنْسَانِ الْعَيْنِ مِنَ الْعَيْنِ الَّذِي يَكُونُ بِهِ النَّظَرُ وَهُوَ الْمُعَبَّرُ عَنْهُ بِالْبَصَرِ؛ فَلِهَذَا سُمِّيَ إِنْسَانًا. . فَظَهَرَ جَمِيعُ مَا فِي الصُّورَةِ الْإِلَهِيَّةِ مِنَ الْأَسْمَاءِ فِي هَذِهِ النَّشْأَةِ الْإِنْسَانِيَّةِ فَحَازَتْ رُتْبَةَ الْإِحَاطَةِ وَالْجَمْعِ بِهَذَا الْوُجُودِ. . إِلَخْ ".

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