Minhaj as-SunnahIbn Taimiya

[Commentary on his statement that He is just and wise, wrongs no one, and does nothing evil, for otherwise ignorance or need would necessarily follow]

As for his statement(1):

“He is just and wise. He wrongs no one and does nothing evil—for otherwise ignorance or need would necessarily follow(2). Exalted is Allah above both.”

The reply is:

Muslims agree on this in general: Allah does nothing evil and wrongs no one. The dispute, however, concerns how this is to be understood. The question(3) is: if He is the Creator of His servants’ actions, may it be said(4) that He has done something evil on His part and has committed injustice, or not?

Ahl al-Sunnah, who affirm divine decree(5), say that this does not make Him unjust or a doer of evil. The Qadariyya, however, say that if He were the Creator of His servants’ actions, He would be unjust and would have done what is evil(6).

An action’s being evil when performed by its doer does not entail that it is evil on the part of its Creator. Likewise, its being an act of eating or drinking for the one who performs it does not(7) entail that it is such(8) for its Creator. This is because what the Creator creates in another does not subsist in His own essence. The one characterized by the action is the one in whom it subsists, not the one who created it in another. Likewise, when He creates in another a color, an odor, motion, power, and knowledge(9),

(1) The following passage is from *Minhāj al-Karāma*, p. 82 (M). As noted above, it appeared previously in this volume (p. [0–9]4). (2) A reads: “Otherwise, ignorance or need would necessarily follow”; (Ayn), N, and M read: “Otherwise, ignorance and need necessarily follow.” The adopted reading is from B and K and agrees with *Minhāj al-Karāma*. (3) B alone reads: “then this,” which is a corruption. (4) B and A read: “Then is it said...?” (5) B and A read: “power” instead of “divine decree.” (6) “On his part” is omitted from N and M. (7) N and M read: “therefore does not.” (8) (Ayn) reads: “that.” (9) “And knowledge” is omitted from B and A.
[التعليق على قوله إنه عَدْلٌ حَكِيمٌ لَا يَظْلِمُ أَحَدًا وَلَا يَفْعَلُ الْقَبِيحَ وَإِلَّا لَزِمَ الْجَهْلُ أَوِ الْحَاجَةُ] وَأَمَّا قَوْلُهُ (١) .: إِنَّهُ " عَدْلٌ حَكِيمٌ لَا يَظْلِمُ أَحَدًا، وَلَا يَفْعَلُ الْقَبِيحَ - وَإِلَّا لَزِمَ الْجَهْلُ أَوِ الْحَاجَةُ (٢) ، تَعَالَى اللَّهُ عَنْهُمَا " . فَيُقَالُ لَهُ: هَذَا مُتَّفَقٌ عَلَيْهِ بَيْنَ الْمُسْلِمِينَ مِنْ حَيْثُ الْجُمْلَةِ: أَنَّ اللَّهَ لَا يَفْعَلُ قَبِيحًا وَلَا يَظْلِمُ أَحَدًا، وَلَكِنَّ النِّزَاعَ فِي تَفْسِيرِ ذَلِكَ، فَهُوَ (٣) . إِذَا كَانَ خَالِقًا لِأَفْعَالِ الْعِبَادِ هَلْ (٤) . يُقَالُ: إِنَّهُ فَعَلَ مَا هُوَ قَبِيحٌ مِنْهُ وَظَلَمَ أَمْ لَا؟ فَأَهْلُ السُّنَّةِ الْمُثْبِتُونَ لِلْقَدَرِ (٥) . يَقُولُونَ: لَيْسَ هُوَ بِذَلِكَ ظَالِمًا وَلَا فَاعِلًا قَبِيحًا، وَالْقَدَرِيَّةُ يَقُولُونَ: لَوْ كَانَ خَالِقًا لِأَفْعَالِ الْعِبَادِ كَانَ ظَالِمًا فَاعِلًا لِمَا هُوَ قَبِيحٌ (٦) . . وَأَمَّا كَوْنُ الْفِعْلِ قَبِيحًا مِنْ فَاعِلِهِ فَلَا يَقْتَضِي أَنْ يَكُونَ قَبِيحًا مِنْ خَالِقِهِ، كَمَا أَنَّ كَوْنَهُ أَكْلًا وَشُرْبًا لِفَاعِلِهِ لَا (٧) . يَقْتَضِي أَنْ يَكُونَ كَذَلِكَ (٨) . لِخَالِقِهِ ; لِأَنَّ الْخَالِقَ خَلْقُهُ فِي غَيْرِهِ لَمْ يَقُمْ بِذَاتِهِ، فَالْمُتَّصِفُ بِهِ مَنْ قَامَ بِهِ الْفِعْلُ لَا مَنْ خَلَقَهُ فِي غَيْرِهِ، كَمَا أَنَّهُ إِذَا خَلَقَ لِغَيْرِهِ لَوْنًا وَرِيحًا وَحَرَكَةً وَقُدْرَةً وَعِلْمًا (٩)
(١) النَّصُّ التَّالِي مِنْ " مِنْهَاجِ الْكَرَامَةِ " ص ٨٢ (م) ، وَسَبَقَ وُرُودُهُ - كَمَا قَدَّمْنَا - فِي هَذَا الْجُزْءِ (ص [٠ - ٩] ٤) (٢) أ: وَإِلَّا لَلَزِمَ الْجَهْلُ أَوِ الْحَاجَةُ ; ع، ن، م: وَإِلَّا يَلْزَمُ الْجَهْلُ وَالْحَاجَةُ، وَالْمُثْبَتُ مِنْ (ب) ، (ك) = مِنْهَاجِ الْكَرَامَةِ. (٣) ب (فَقَطْ) : فَهَذَا، وَهُوَ تَحْرِيفٌ (٤) ب، أ: فَهَلْ (٥) ب، أ: لِلْقُدْرَةِ (٦) [مِنْهُ] مِنْهُ: سَاقِطَةٌ مِنْ (ن) ، (م) (٧) ن، م: فَلَا (٨) ع: ذَلِكَ (٩) وَعِلْمًا: سَاقِطَةٌ مِنْ (ب) ، (أ) .

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