Minhaj as-Sunnah - Ibn Taimiya - (2/288)

Minhaj as-SunnahIbn Taimiya

Since that is so, it has become clear that this Imāmī and others like him among the later Imāmiyyah, the Mu'tazilah, and those who agree with them have no proof (1) grounded in reason for declaring false the position of their brethren among the earlier Imāmiyyah and those who agreed with them (2 who disputed with the later scholars over questions concerning the divine attributes, the Quran, and related matters 2) (2). How, then, would they fare (3) against Ahl al-Sunnah, who are sounder in both reason and transmitted evidence?! (4)

[Response to his claim that the Imāmiyyah say that Allah has power over all things subject to power]

(Chapter)

As for his statement concerning the Imāmiyyah—that they say (5)—this is ambiguous (6) and serves no purpose. (7)

[For the statement, “He has power over all things subject to power,” can have two meanings. The first is that He has power over everything possible, since every possible thing is subject to power, in the sense that an agent possessing power can bring it about.

(1) (M): “and those who agree with them have no proof.” (2) The passage marked (2–2) is omitted from (A) and (B). (3) (B), (A), (N), and (M): “How, then, would he fare?” (4) Here ends Ibn Taymiyyah’s commentary on part of the first section of Ibn al-Mutahhar’s discussion concerning the first argument in the second chapter of *Minhāj al-Karāmah*. Ibn Taymiyyah previously quoted his statement verbatim (pp. [0–9] 7–99), then commented on it section by section on pp. 102–121, 121–132, 132–134, 134–144, 144–145, and 145–288. (5) The following phrase appears in *Minhāj al-Karāmah*, 1:82 (M), and occurred previously in this volume. In both places it reads: “and that He, exalted is He, has power over all things subject to power,” whereas here it reads: “He has power over all things decreed.” (6) (M): *msln* (without diacritical points). (7) The text following this statement is omitted from (B), (A), (N), and (M); the omission continues through p. 292.

وَإِذَا كَانَ كَذَلِكَ، فَقَدْ تَبَيَّنَ أَنَّهُ لَيْسَ لِهَذَا الْإِمَامِيِّ، وَأَمْثَالِهِ مِنْ مُتَأَخِّرِي الْإِمَامِيَّةِ وَالْمُعْتَزِلَةِ وَمُوَافَقِيهِمْ حُجَّةٌ (١) . عَقْلِيَّةٌ عَلَى بُطْلَانِ قَوْلِ إِخْوَانِهِمْ مِنْ مُتَقَدِّمِي الْإِمَامِيَّةِ وَمُوَافَقِيهِمُ (٢ الَّذِينَ نَازَعُوهُمْ فِي مَسَائِلِ الصِّفَاتِ وَالْقُرْآنِ وَمَا يَتْبَعُ ٢) (٢) . ذَلِكَ فَكَيْفَ يَكُونُ حَالُهُمْ (٣) مَعَ أَهْلِ السُّنَّةِ الَّذِينَ هُمْ أَصَحُّ عَقْلًا وَنَقْلًا؟ ! (٤) . . [الرد على قوله عن الإمامية إنهم يقولون إن الله قادر على جميع المقدورات] (فَصْلٌ) وَأَمَّا قَوْلُهُ عَنِ الْإِمَامِيَّةِ: إِنَّهُمْ يَقُولُونَ (٥) . فَهَذَا مُلْبِسٌ (٦) . لَا فَائِدَةَ فِيهِ. (٧) . [فَإِنَّ قَوْلَ الْقَائِلِ: إِنَّهُ قَادِرٌ عَلَى جَمِيعِ الْمَقْدُورَاتِ يُرَادُ بِهِ شَيْئَانِ: أَحَدُهُمَا: أَنَّهُ قَادِرٌ عَلَى كُلِّ مُمْكِنٍ، فَإِنَّ كُلَّ مُمْكِنٍ هُوَ مَقْدُورٌ، بِمَعْنَى أَنَّهُ يَقْدِرُ الْقَادِرُ عَلَى فِعْلِهِ.

(١) م: وَمَنْ وَافَقَهُمْ بِحُجَّةٍ (٢) (٢ - ٢) : سَاقِطٌ مِنْ (أ) ، (ب) (٣) ب، أ، ن، م: فَكَيْفَ حَالُهُ. (٤) هُنَا يَنْتَهِي تَعْلِيقُ ابْنِ تَيْمِيَّةَ عَلَى جُزْءٍ مِنَ الْقِسْمِ الْأَوَّلِ مِنْ كَلَامِ ابْنِ لْمُطَهَّرِ فِي الْوَجْهِ الْأَوَّلِ مِنَ الْفَصْلِ الثَّانِي فِي كِتَابِ " مِنْهَاجِ الْكَرَامَةِ ". وَقَدْ ذَكَرَ ابْنُ تَيْمِيَّةَ نَصَّ كَلَامَهِ فِيمَا سَبَقَ (ص [٠ - ٩] ٧ - ٩٩) ثُمَّ عَلَّقَ عَلَيْهِ قِسْمًا قِسْمًا فِي الصَّفَحَاتِ (١٠٢ - ١٢١، ١٢١ - ١٣٢، ١٣٢ - ١٣٤، ١٣٤ - ١٤٤، ١٤٤ - ١٤٥، ١٤٥ - ٢٨٨) (٥) وَرَدَتِ الْعِبَارَةُ التَّالِيَةُ فِي مِنْهَاجِ الْكَرَامَةِ ١/٨٢ (م) ، وَسَبَقَ وُرُودُهَا فِي هَذَا الْجُزْءِ، وَنَصُّهَا فِي هَذَيْنِ الْمَوْضِعَيْنِ: " وَأَنَّهُ تَعَالَى قَادِرٌ عَلَى جَمِيعِ الْمَقْدُورَاتِ ".: " إِنَّهُ قَادِرٌ عَلَى جَمِيعِ الْمُقَدَّرَاتِ " (٦) م: مسلن (بِدُونِ نُقَطٍ) (٧) الْكَلَامُ بَعْدَ هَذَا الْقَوْلِ سَاقِطٌ مِنْ (ب) ، (أ) ، (ن) ، (م) وَيَسْتَمِرُّ حَتَّى ص ٢٩٢