Minhaj as-Sunnah - Ibn Taimiya - (2/218)

Minhaj as-SunnahIbn Taimiya

is equal to its breadth, and its breadth is equal to its depth. No part of it projects beyond (1) any other part (2). They claim that it is a brilliant light of determinate magnitude, occupying one place rather than another, like a pure ingot, gleaming (3) like a pearl rounded on every side and possessing color, taste, odor, and a tactile quality.” He then continued at length (4).

“The second sect of the Rāfidah claim that their Lord has no form and is unlike bodies. By saying, ‘He is a body,’ they mean only that He exists. They do not (5) affirm that the Creator possesses constituent parts joined together or portions contiguous to one another (6). They claim that Allah (7) is established above the Throne without contact or modality.

“The third sect of the Rāfidah (8) claim that their Lord is in human form, yet deny that He is a body.

“The fourth sect of the Rāfidah, the Hishāmiyyah—the followers of Hishām ibn Sālim al-Jawālīqī—claim that their Lord is in human form, though they deny that He is flesh and blood. They say: He (9) is a brilliant light that gleams white (10), and that He possesses senses—

(1) A and B read *an* (“from”) instead of *alā* (“over”). (2) After the word “part,” *Maqālāt* adds: “They did not specify any length beyond describing it as long. They merely said, ‘Its length is equal to its breadth,’ speaking figuratively rather than literally.” This entire passage is absent from *Minhāj al-Sunna*. (3) A has the correctly spelled *tatalāla'u* (“it gleams”); B prints the same word with the final hamza incorrectly seated on *wāw*, a typographical error. (4) This is the passage found in *Maqālāt al-Islāmiyyīn*, pp. 102–104. (5) N and M omit “and” before “do not affirm.” (6) N and M read *mulāsiqatin* (“adjoining”). (7) *Maqālāt*, p. 104, reads: “Allah, Mighty and Majestic.” (8) A and B read *al-Rawāfid* instead of *al-Rāfidah*. (9) A and B read: “Indeed, He is.” (10) N reads *diyā'an* (“radiance”); M reads *diyā'uhu* (“His radiance”).

مِثْلُ عَرْضِهِ، وَعَرْضُهُ مِثْلُ عُمْقِهِ، لَا يُوَفَّى بَعْضُهُ عَلَى (١) بَعْضٍ (٢) ، وَزَعَمُوا أَنَّهُ نُورٌ سَاطِعٌ، لَهُ قَدْرٌ مِنَ الْأَقْدَارِ، فِي مَكَانٍ دُونَ مَكَانٍ، كَالسَّبِيكَةِ الصَّافِيَةِ يَتَلَأْلَأُ (٣) كَاللُّؤْلُؤَةِ الْمُسْتَدِيرَةِ مِنْ جَمِيعِ جَوَانِبِهَا، ذُو لَوْنٍ وَطَعْمٍ وَرَائِحَةٍ وَمَجَسَّةٍ " وَذَكَرَ كَلَامًا طَوِيلًا (٤) . " وَالْفِرْقَةُ الثَّانِيَةُ مِنَ الرَّافِضَةِ: يَزْعُمُونَ أَنَّ رَبَّهُمْ لَيْسَ بِصُورَةٍ وَلَا كَالْأَجْسَامِ، وَإِنَّمَا يَذْهَبُونَ فِي قَوْلِهِمْ: إِنَّهُ جِسْمٌ، إِلَى أَنَّهُ مَوْجُودٌ، وَلَا (٥) يُثْبِتُونَ الْبَارِئَ ذَا أَجْزَاءٍ مُؤْتَلِفَةٍ وَأَبْعَاضٍ مُتَلَاصِقَةٍ (٦) ، وَيَزْعُمُونَ أَنَّ اللَّهَ (٧) عَلَى الْعَرْشِ مُسْتَوٍ بِلَا مُمَاسَّةٍ وَلَا كَيْفَ. وَالْفِرْقَةُ الثَّالِثَةُ مِنَ الرَّافِضَةِ (٨) : يَزْعُمُونَ أَنَّ رَبَّهُمْ عَلَى صُورَةِ الْإِنْسَانِ، وَيَمْنَعُونَ أَنْ يَكُونَ جِسْمًا. وَالْفِرْقَةُ الرَّابِعَةُ مِنَ الرَّافِضَةِ الْهِشَامِيَّةِ - أَصْحَابُ هِشَامِ بْنِ سَالِمٍ الْجَوَالِيقِيِّ -: يَزْعُمُونَ أَنَّ رَبَّهُمْ عَلَى صُورَةِ الْإِنْسَانِ، وَيُنْكِرُونَ أَنْ يَكُونَ لَحْمًا وَدَمًا، وَيَقُولُونَ: هُوَ (٩) نُورٌ سَاطِعٌ يَتَلَأْلَأُ بَيَاضًا (١٠) ، وَأَنَّهُ ذُو حَوَاسٍّ

(١) أ، ب: عَنْ. (٢) بَعْدَ كَلِمَةِ " بَعْضٍ " فِي مَقَالَاتِ. . مَا يَلِي: " وَلَمْ يُعَيِّنُوا طُولًا غَيْرَ الطَّوِيلِ، وَإِنَّمَا قَالُوا: طُولُهُ مِثْلُ عَرْضِهِ، عَلَى الْمَجَازِ دُونَ التَّحْقِيقِ " وَكُلُّهُ لَمْ يَرِدْ فِي " مِنْهَاجِ السُّنَّةِ ". (٣) أ: تَتَلَأْلَأُ ; وَفِي (ب) : تَتَلَأْلَؤُ، وَهُوَ خَطَأٌ مَطْبَعِيٌّ. (٤) وَهُوَ الْمَوْجُودُ فِي " مَقَالَاتِ الْإِسْلَامِيِّينَ " ص ١٠٢ - ١٠٤. (٥) ن، م: لَا. (٦) ن، م: مُلَاصِقَةٍ. (٧) مَقَالَاتٌ (ص ١٠٤) : اللَّهَ عَزَّ وَجَلَّ. (٨) أ، ب: الرَّوَافِضِ. (٩) أ، ب: إِنَّهُ. (١٠) ن: ضِيَاءً ; م: ضِيَاؤُهُ.