Minhaj as-Sunnah - Ibn Taimiya - (2/111)

Minhaj as-SunnahIbn Taimiya

(1 the Quran and is indicated by reason, then this is true, for the unique characteristics of the Lord Most High are not ascribed to anything 1) (1) among created beings, nor is [anything among created beings] (2) like Him in any of His attributes.

The doctrine of the early generations and imams of the Muslim community is that Allah is to be described as He described Himself and as His Messenger described Him, without distortion or denial, and without specifying how or drawing comparisons. They affirm of Allah the attributes He affirmed for Himself and deny of Him any likeness (3) to created beings. [They affirm for Him the attributes of perfection and deny of Him every form (4) of likeness. They declare Him exalted above imperfection and the denial of His attributes, and above likening and comparison] (5)—affirmation without likening (6), and transcendence without denial:

“Nothing is like Him” is a refutation of those who liken Him to creation, while “and He is the All-Hearing, the All-Seeing” [Surah al-Shūrā: 11] is a refutation of those who deny His attributes.

Whoever regards the Creator’s attributes as being like those of created beings makes a false and blameworthy comparison. If, however, by “likening” he means that no attribute whatsoever may be affirmed of Allah, so that it cannot be said, “He has knowledge, power, or life,” because the servant is described by these attributes, then he is also bound (7) not to call Him Living, Knowing, or Powerful, since the servant is called by these names. The same applies to His speech, hearing, sight, His being seen, and so forth.

(1) The passage marked (1–1) is omitted from M. (2) The passage enclosed in square brackets is omitted from N and M. (3) A and B read *mushābahata* (“resemblance to”). (4) A reads *darba* (“a form of”). (5) The passage enclosed in square brackets is omitted from N and M. (6) B alone reads *tamthīlin* (“comparison”). (7) A and B read *fa-yalzamu* (“then it follows”).

(١ الْقُرْآنُ وَدَلَّ عَلَيْهِ الْعَقْلُ فَهَذَا حَقٌّ، فَإِنَّ خَصَائِصَ الرَّبِّ تَعَالَى لَا يُوصَفُ بِهَا شَيْءٌ ١) (١) مِنَ الْمَخْلُوقَاتِ، وَلَا يُمَاثِلُهُ [شَيْءٌ مِنَ الْمَخْلُوقَاتِ فِي] (٢) شَيْءٍ مِنْ صِفَاتِهِ. مَذْهَبُ سَلَفِ الْأُمَّةِ وَأَئِمَّتِهَا أَنْ يُوصَفَ اللَّهُ بِمَا وَصَفَ بِهِ نَفْسَهُ، وَبِمَا وَصَفَهُ بِهِ رَسُولُهُ، مِنْ غَيْرِ تَحْرِيفٍ وَلَا تَعْطِيلٍ، وَمِنْ غَيْرِ تَكْيِيفٍ وَلَا تَمْثِيلٍ، يُثْبِتُونَ لِلَّهِ مَا أَثْبَتَهُ مِنَ الصِّفَاتِ، وَيَنْفُونَ عَنْهُ مُمَاثَلَةَ (٣) الْمَخْلُوقَاتِ، [يُثْبِتُونَ لَهُ صِفَاتِ الْكَمَالِ، وَيَنْفُونَ عَنْهُ ضُرُوبَ (٤) الْأَمْثَالِ، يُنَزِّهُونَهُ عَنِ النَّقْصِ وَالتَّعْطِيلِ، وَعَنِ التَّشْبِيهِ وَالتَّمْثِيلِ] (٥) ، إِثْبَاتٌ بِلَا تَشْبِيهٍ (٦) ، وَتَنْزِيهٌ بِلَا تَعْطِيلٍ: {لَيْسَ كَمِثْلِهِ شَيْءٌ} رَدٌّ عَلَى الْمُمَثِّلَةِ، {وَهُوَ السَّمِيعُ الْبَصِيرُ} [سُورَةُ الشُّورَى: ١١] رَدٌّ عَلَى الْمُعَطِّلَةِ. وَمَنْ جَعَلَ صِفَاتِ الْخَالِقِ مِثْلَ صِفَاتِ الْمَخْلُوقِ فَهُوَ الْمُشَبِّهُ الْمُبْطِلُ الْمَذْمُومُ. وَإِنْ أَرَادَ بِالتَّشْبِيهِ أَنَّهُ لَا يَثْبُتُ لِلَّهِ شَيْءٌ مِنَ الصِّفَاتِ، فَلَا يُقَالُ: لَهُ عِلْمٌ وَلَا قُدْرَةٌ وَلَا حَيَاةٌ ; لِأَنَّ الْعَبْدَ مَوْصُوفٌ بِهَذِهِ الصِّفَاتِ ; فَلَزِمَهُ (٧) أَنْ لَا يُقَالَ لَهُ: حَيٌّ عَلِيمٌ قَدِيرٌ ; لِأَنَّ الْعَبْدَ يُسَمَّى بِهَذِهِ الْأَسْمَاءِ، وَكَذَلِكَ فِي كَلَامِهِ وَسَمْعِهِ وَبَصَرِهِ وَرُؤْيَتِهِ وَغَيْرِ ذَلِكَ.

(١) (١ - ١) : سَاقِطٌ مِنْ (م) . (٢) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) (٣) أ، ب: مُشَابَهَةَ. (٤) أ: ضَرْبَ. (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) (٦) ب (فَقَطْ) : تَمْثِيلٍ. (٧) أ، ب: فَيَلْزَمُ.