Minhaj as-Sunnah - Ibn Taimiya - (2/376)

Minhaj as-SunnahIbn Taimiya

Accordingly, whoever says:

“A speaker is one whose speech is separate from him, [and one who wills, loves, hates, is pleased, or is displeased is one whose will, love, hatred, pleasure, and displeasure are separate from him and do not subsist in him in any respect whatsoever] (1),”

has made an unintelligible claim. Nor did the Messengers convey this understanding to people. Rather, everyone who hears what the Messengers conveyed from Allah knows necessarily that, by Allah’s speech, the Messengers did not mean something separate [from Allah. Likewise, by His will, love, pleasure, and the like, they did not mean something separate] (2) from Him (3), but rather what (4) He is characterized by.

The Jahmiyya and the Mu'tazila (5) said: “A speaker is one who produces speech. When Allah [Most High] (6) originated speech in something other than Himself, He became a speaker.”

In reply, it is said to them: The later scholars who differed on this matter held three views (7).

It was said: “A speaker is one who produces speech, even if that speech is separate from him.” [This was said only by these people] (8).

And it was said: “A speaker is one in whom speech subsists, even if it does not result from his own act (9), nor [does it occur] through his will, and [not] through his power (10).” This is the view of the Kullābiyya, the Sālimiyya, and those who agreed with them.

(1) The text in square brackets appears only in (ع). (2) The text in square brackets appears only in (ع). (3) “From him” is omitted from (أ) and (ب). (4) “What” is omitted from (ع). (5) (ن) and (م) read: “The Jahmiyya and the Muʿtazila said”; (ب) and (ا) read: “They said,” omitting the words “the Jahmiyya and the Muʿtazila.” (6) “Exalted” is an addition in (أ) and (ب). (7) (ن) reads: “People here are divided into three views.” (8) The text in square brackets is omitted from (ن) and (م). (9) (أ) and (م) read: “He does it.” (10) (ن) and (م) read: “Nor by His will and power.”

فَمَنْ قَالَ: إِنَّ الْمُتَكَلِّمَ هُوَ الَّذِي يَكُونُ كَلَامُهُ مُنْفَصِلًا عَنْهُ، [وَالْمُرِيدُ وَالْمُحِبُّ وَالْمُبْغِضُ وَالرَّاضِي وَالسَّاخِطُ مَا تَكُونُ إِرَادَتُهُ وَمَحَبَّتُهُ وَبُغْضُهُ وَرِضَاهُ وَسُخْطُهُ بَائِنًا عَنْهُ لَا يَقُومُ بِهِ بِحَالٍ مِنَ الْأَحْوَالِ] (١) ، قَالَ مَا لَا يُعْقَلُ، وَلَمْ يُفْهِمِ الرُّسُلُ لِلنَّاسِ هَذَا، بَلْ كُلُّ مَنْ سَمِعَ مَا بَلَّغَتْهُ الرُّسُلُ عَنِ اللَّهِ يَعْلَمُ بِالضَّرُورَةِ أَنَّ الرُّسُلَ لَمْ تُرِدْ بِكَلَامِ اللَّهِ مَا هُوَ مُنْفَصِلٌ] عَنِ اللَّهِ وَكَذَلِكَ لَمْ تُرِدْ بِإِرَادَتِهِ وَمَحَبَّتِهِ وَرِضَاهُ وَنَحْوِ ذَلِكَ مَا هُوَ مُنْفَصِلٌ [ (٢) عَنْهُ (٣) بَلْ مَا (٤) هُوَ مُتَّصِفٌ بِهِ. قَالَتِ الْجَهْمِيَّةُ وَالْمُعْتَزِلَةُ (٥) : الْمُتَكَلِّمُ مِنْ فِعْلِ الْكَلَامِ، وَاللَّهُ [تَعَالَى] (٦) لَمَّا أَحْدَثَ الْكَلَامَ فِي غَيْرِهِ صَارَ مُتَكَلِّمًا. فَيُقَالُ: لَهُمْ: لِلْمُتَأَخِّرِينَ الْمُخْتَلِفِينَ هُنَا ثَلَاثَةُ أَقْوَالٍ (٧) قِيلَ: الْمُتَكَلِّمُ مَنْ فَعَلَ الْكَلَامَ وَلَوْ كَانَ مُنْفَصِلًا، [وَهَذَا إِنَّمَا قَالَهُ هَؤُلَاءِ] (٨) . وَقِيلَ: الْمُتَكَلِّمُ مَنْ قَامَ بِهِ الْكَلَامُ، وَلَوْ لَمْ يَكُنْ بِفِعْلِهِ (٩) وَلَا [هُوَ] بِمَشِيئَتِهِ وَ [لَا] قُدْرَتِهِ (١٠) ، وَهَذَا قَوْلُ الْكُلَّابِيَّةِ وَالسَّالِمِيَّةِ وَمَنْ وَافَقَهُمْ.

(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (ع) فَقَطْ. (٢) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (ع) فَقَطْ. (٣) عَنْهُ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٤) مَا: سَاقِطَةٌ مِنْ (ع) . (٥) ن، م: وَالْجَهْمِيَّةُ وَالْمُعْتَزِلَةُ قَالُوا ; ب، ا: قَالُوا (وَسَقَطَتْ كَلِمَتَا: الْجَهْمِيَّةِ وَالْمُعْتَزِلَةِ) . (٦) تَعَالَى: زِيَادَةٌ فِي (أ) ، (ب) . (٧) ن: النَّاسُ هُنَا عَلَى ثَلَاثَةِ أَقْوَالٍ. (٨) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٩) أ، م: يَفْعَلُهُ. (١٠) ن، م: وَلَا بِمَشِيئَتِهِ وَقُدْرَتِهِ.