Minhaj as-Sunnah - Ibn Taimiya - (2/304)

Minhaj as-SunnahIbn Taimiya

He said:

“The second group (1) among them affirms the threat of punishment, maintaining that Allah [Mighty and Majestic] (2) will punish everyone who commits major sins (3), whether he adheres to their doctrine or not, and will keep them eternally in the Fire.”

This is the view of this Imāmī’s leading authorities from among (4) the Muʿtazilites and others like them.

[The First Position Concerning the Meaning of Injustice Among Those Who Affirm Divine Decree]

As for his statement:

“And He rewards the obedient, lest He be unjust” (5),

we have already explained [that] the affirmers (6) of divine decree hold two positions (7) in defining the injustice of which Allah must be declared utterly free. The first is that injustice [is] intrinsically impossible—that is, impossible in itself (8).

[If something can possibly exist, then the Lord has power over it; and in anything He has power to do, He cannot be unjust. This is the view of al-Jahm, al-Ashʿarī, and those who agree with them, as well as that of many among the early and later generations—the people of the Sunnah and hadith.

It is related that Iyās ibn Muʿāwiya (9) said: “I have never debated with the full force of my intellect except against the Qadarīs,”

(1) N reads: *wa-l-thāniya* (“and the second”). (2) “Mighty and Majestic” is absent from N. (3) *Al-Maqālāt* reads: “major sins.” (4) B and A read: *ʿan* (“from”). (5) Ibn Taymiyya repeats verbatim here part of Ibn al-Mutahhar’s preceding statement. N and M read: “lest that be injustice.” (6) A reads: *fa-qad qaddamnā al-muthbitīn* (“we have previously mentioned the affirmers”); B: *fa-qad qaddamnā li-l-muthbitīn* (“we have previously stated concerning the affirmers”); N and M: *fa-qad qaddamnā anna al-muthbitīn* (“we have previously stated that the affirmers…”). (7) The two positions of the people of the Sunnah concerning the meaning of injustice were previously discussed at 1/134–135. (8) N and M read: “that injustice is intrinsically impossible and is impossible in itself.” (9) Iyās ibn Muʿāwiya ibn Qurra al-Muzanī, Abū Wāthila. Ibn Saʿd said: “He was trustworthy. He served as a judge in Basra, transmitted hadiths, and was an intelligent and perceptive man.” Iyās was proverbial for his intelligence. He died in 122 AH. See his biography in *Tabaqāt Ibn Saʿd*, 7/234–235; *Wafayāt al-Aʿyān*, 1/223–226; *Tahdhīb al-Tahdhīb*, 1/39; and al-Ziriklī, *al-Aʿlām*, 1/376–377.

قَالَ: " وَالْفِرْقَةُ الثَّانِيَةُ (١) مِنْهُمْ: يَذْهَبُونَ إِلَى إِثْبَاتِ الْوَعِيدِ، وَأَنَّ اللَّهَ [عَزَّ وَجَلَّ] (٢) يُعَذِّبُ كُلَّ مُرْتَكِبٍ لِلْكَبَائِرِ (٣) مِنْ أَهْلِ مَقَالَتِهِمْ كَانَ أَوْ مِنْ غَيْرِ أَهْلِ مَقَالَتِهِمْ، وَيُخَلِّدُهُمْ فِي النَّارِ " . وَهَذَا قَوْلُ أَئِمَّةِ هَذَا الْإِمَامِيِّ مِنَ (٤) الْمُعْتَزِلَةِ وَنَحْوِهِمْ. [القول الأول في معنى الظلم عند مثبتة القدر] وَأَمَّا قَوْلُهُ: " وَيُثِيبُ الْمُطِيعَ لِئَلَّا يَكُونَ ظَالِمًا " (٥) فَقَدْ قَدَّمْنَا [أَنَّ] لِلْمُثْبِتِينَ (٦) لِلْقَدَرِ فِي تَفْسِيرِ الظُّلْمِ الَّذِي يَجِبُ تَنْزِيهُ اللَّهِ عَنْهُ قَوْلَيْنِ (٧) أَحَدُهُمَا: أَنَّ الظُّلْمَ [هُوَ] الْمُمْتَنِعُ لِذَاتِهِ وَهُوَ الْمُحَالُ لِذَاتِهِ (٨) . [وَإِنْ كَانَ مَا يُمْكِنُ أَنْ يَكُونَ فَالرَّبُّ قَادِرٌ عَلَيْهِ، وَكُلُّ مَا كَانَ قَادِرًا عَلَيْهِ لَا يَكُونُ ظَالِمًا. وَهَذَا قَوْلُ الْجَهْمِ وَالْأَشْعَرِيِّ وَمُوَافِقِيهِمَا، وَقَوْلُ كَثِيرٍ مِنَ السَّلَفِ وَالْخَلَفِ، أَهْلِ السُّنَّةِ وَالْحَدِيثِ. وَيُرْوَى عَنْ إِيَاسِ بْنِ مُعَاوِيَةَ (٩) قَالَ: مَا نَاظَرْتُ بِعَقْلِي كُلِّهِ إِلَّا الْقَدَرِيَّةَ،

(١) ن: وَالثَّانِيَةُ. (٢) عَزَّ وَجَلَّ: سَاقِطَةٌ مِنْ (ن) . (٣) الْمَقَالَاتِ: الْكَبَائِرِ. (٤) ب، أ: عَنْ. (٥) أَعَادَ ابْنُ تَيْمِيَّةَ هُنَا بَعْضَ كَلَامِ ابْنِ الْمُطَهَّرِ السَّابِقِ بِنَصِّهِ. وَفِي (ن) ، (م) : لِئَلَّا يَكُونَ ذَلِكَ ظُلْمًا. (٦) أ: فَقَدْ قَدَّمْنَا الْمُثْبِتِينَ ; ب: فَقَدْ قَدَّمْنَا لِلْمُثْبِتِينَ ; ن، م: فَقَدْ قَدَّمْنَا أَنَّ الْمُثْبِتِينَ. (٧) سَبَقَ ذِكْرُ قَوْلَيْ أَهْلِ السُّنَّةِ فِي تَفْسِيرِ الظُّلْمِ ١/١٣٤ - ١٣٥. (٨) ن، م: أَنَّ الظُّلْمَ مُمْتَنِعٌ بِنَفْسِهِ وَهُوَ مُحَالٌ لِذَاتِهِ. (٩) إِيَاسُ بْنُ مُعَاوِيَةَ بْنِ قُرَّةَ الْمُزَنِيُّ، أَبُو وَاثِلَةَ. قَالَ ابْنُ سَعْدٍ: " كَانَ ثِقَةً، وَكَانَ قَاضِيًا عَلَى الْبَصْرَةِ، وَلَهُ أَحَادِيثُ، وَكَانَ عَاقِلًا مِنَ الرِّجَالِ فَطِنًا ". وَيُضْرَبُ بِإِيَاسٍ الْمَثَلُ فِي الذَّكَاءِ، وَقَدْ تُوُفِّيَ سَنَةَ ١٢٢. انْظُرْ تَرْجَمَتَهُ فِي: طَبَقَاتِ ابْنِ سَعْدٍ ٧/٢٣٤ - ٢٣٥ ; وَفَيَاتِ الْأَعْيَانِ ١/٢٢٣ - ٢٢٦ ; تَهْذِيبِ التَّهْذِيبِ ١/٣٩ ; الْأَعْلَامِ لِلزِّرِكْلِيِّ ١/٣٧٦ - ٣٧٧.