Minhaj as-Sunnah - Ibn Taimiya - (2/318)

Minhaj as-SunnahIbn Taimiya

vision and the term apprehension (1) there is a relation of generality and specificity [or lexical homonymy] (2). Vision may occur without apprehension, [and apprehension may occur without vision] (3), for apprehension (4) is used both of apprehension through knowledge and of apprehension through power. Thus (5), something may be apprehended through power even if it is not seen—as when a blind man pursues someone fleeing from him (6), catches him, yet does not see him.

The Most High said:

{When the two groups came into sight of one another, Moses’ companions said, “We are sure to be overtaken!”—He said, “No indeed! My Lord is with me, and He will guide me.”}

[Surah al-Shuarā: 61, 62]

Moses thus denied that they would be overtaken while affirming that the two groups saw one another (7). It is therefore known (8) that vision may occur without apprehension. Here, apprehension means apprehension through power—that is, being overtaken (9) and surrounded. When this kind of apprehension is negated (10), visual encompassment may be negated (11) [as well] (12).

Another indication of this is that Allah [Most High] (13) mentioned this verse in praise of (14) Himself,

(1) N and M read: “and between vision and apprehension.” (2) The phrase “or lexical homonymy” is absent from N and M. In B, it appears in the wrong place, after the phrase: “and apprehension may occur without vision.” (3) The passage enclosed in square brackets is absent from N and M. (4) B reads: “and indeed apprehension”; N and M read: “and apprehension”; A reads: “and indeed corrective qualification (*istidrāk*).” (5) N and M read: “it is said.” (6) The phrase “from him” is absent from B and A. (7) ʿA reads: “vision.” (8) N and M read: “that is, it is known.” (9) A, B, and M read: “made to catch up.” (10) N and M read: “he negated.” (11) N and M read: “negates.” (12) The word “also” is absent from N, M, and ʿA. (13) The phrase “Most High” is absent from N. (14) N and M read: “in it.”

الرُّؤْيَةِ وَلَفْظِ الْإِدْرَاكِ (١) عُمُومٌ وَخُصُوصٌ [أَوِ اشْتِرَاكٌ لَفْظِيٌّ] (٢) ، فَقَدْ تَقَعُ رُؤْيَةٌ بِلَا إِدْرَاكٍ، [وَقَدْ يَقَعُ إِدْرَاكٌ بِلَا رُؤْيَةٍ] (٣) ، فَإِنَّ الْإِدْرَاكَ (٤) يُسْتَعْمَلُ فِي إِدْرَاكِ الْعِلْمِ وَإِدْرَاكِ الْقُدْرَةِ، فَقَدَ (٥) يُدْرَكُ الشَّيْءُ بِالْقُدْرَةِ وَإِنْ لَمْ يُشَاهَدْ، كَالْأَعْمَى الَّذِي طَلَبَ رَجُلًا هَارِبًا مِنْهُ (٦) فَأَدْرَكَهُ وَلَمْ يَرَهُ، وَقَدْ قَالَ تَعَالَى: {فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ - قَالَ كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ} [سُورَةُ الشُّعَرَاءِ: ٦١، ٦٢] فَنَفَى مُوسَى الْإِدْرَاكَ مَعَ إِثْبَاتِ التَّرَائِي (٧) ، فَعُلِمَ (٨) أَنَّهُ قَدْ يَكُونُ رُؤْيَةٌ بِلَا إِدْرَاكٍ. وَالْإِدْرَاكُ هُنَا هُوَ إِدْرَاكُ الْقُدْرَةِ، أَيْ مَلْحُوقُونَ (٩) مُحَاطٌ بِنَا وَإِذَا انْتَفَى (١٠) هَذَا الْإِدْرَاكُ فَقَدْ تَنْتَفِي (١١) إِحَاطَةُ الْبَصَرِ [أَيْضًا] (١٢) . وَمِمَّا يُبَيِّنُ ذَلِكَ أَنَّ اللَّهَ [تَعَالَى] (١٣) ، ذَكَرَ هَذِهِ الْآيَةَ يَمْدَحُ بِهَا (١٤) نَفْسَهُ

(١) ن، م: وَبَيْنَ الرُّؤْيَةِ وَالْإِدْرَاكِ. (٢) عِبَارَةُ " أَوِ اشْتِرَاكٌ لَفْظِيٌّ " سَاقِطَةٌ مِنْ (ن) ، (م) وَمَوْجُودَةٌ فِي (ب) فِي غَيْرِ مَوْضِعِهَا بَعْدَ عِبَارَةِ: وَقَدْ يَقَعُ إِدْرَاكٌ بِلَا رُؤْيَةٍ. (٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٤) ب: وَإِنَّ الْإِدْرَاكَ ; ن، م: وَالْإِدْرَاكُ ; أ: وَإِنَّ الِاسْتِدْرَاكَ. (٥) ن، م: يُقَالُ. (٦) مِنْهُ: سَاقِطَةٌ مِنْ (ب) ، (أ) . (٧) ع: الرُّؤْيَةِ. (٨) ن، م: أَيْ يُعْلَمُ. (٩) أ، ب، م: مُلْحَقُونَ. (١٠) ن، م: نَفَى. (١١) ن، م: يَنْفِي. (١٢) أَيْضًا: سَاقِطَةٌ مِنْ (ن) ، (م) ، (ع) . (١٣) تَعَالَى: سَاقِطَةٌ مِنْ (ن) . (١٤) ن، م: فِيهَا.