AR-RISĀLAH

AT-TADMURIYYAH
Aḥmad ibn ‘Abd al-Ḥalīm Ibn Taymiyyah (d. 728 a.h.)
 
Arabic Alphabet And Transliteration Guide

Arabic Letter Transliteration with Diacritics Notes

‫ا‬ ! (long vowel) / a (short vowel) Alif

‫ب‬ b B!’

‫ت‬ t T!’

‫ث‬ th Th!’

‫ج‬ j J"m

‫ح‬ ḥ Ḥ!’

‫خ‬ kh Kh!’

‫د‬ d D!l

‫ذ‬ dh Dh!l

‫ر‬ r R!’

‫ز‬ z Z!y

‫س‬ s S"n

‫ش‬ sh Sh"n

‫ص‬ ṣ Ṣ!d

‫ض‬ ' (!d

‫ط‬ ) Ṭ!’

‫ظ‬ ẓ ,!’

‫ع‬ ‘ ‘Ayn

‫غ‬ gh Ghayn

‫ف‬ f F!’

‫ق‬ q Q!f
 ‫ك‬ k K!f

‫ل‬ l L!m

‫م‬ m M"m

‫ن‬ n Nūn

‫ه‬ h H!’

‫و‬ ū (long vowel) / w (consonant) W!w

‫ي‬ " (long vowel) / y (consonant) Y!’

Additional Notes:
ََ َ
Hamza (‫)ء‬: Represented as ‘ (e.g., ‫ = ﺳﺄل‬sa’ala). Hamza can appear on its own or on a
‘chair’ (e.g., ‫ ئ‬,‫ ؤ‬,‫ إ‬,‫)أ‬.
�َ
Tā’ Marbūṭah (‫)ة‬: Transliterated as—ah or—at depending on context (e.g., ‫ = ﺟﻨﺔ‬jannah,
�
‫ = ُﺳﻨﺔ‬sunnah).
Shadda ( ّ ): Represents gemination (doubling of a consonant). It is marked by doubling
ُ َ َّ
the letter (e.g., ‫ = رﺳﻮل‬rasūl, ‫ = ﺣﻖ‬ḥaqq).

Sukūn ( ْ ): Indicates the absence of a vowel. It is not explicitly marked in transliteration

َُْ
unless necessary (e.g., ‫ = ﻜﺘﻮب‬maktūb).
ً َ ٌ ُ َ
Tanwīn ( ً ٍ,ٌ ) : Represented as—an,—in, or—un (e.g., ‫ = ِﻛﺘﺎﺑﺎ‬kit!ban, ‫ = رﺳﻮل‬rasūlun).
َ ُ
Alif Maqṣūrah (‫)ى‬: Transliterated as ! (e.g., ‫ = ﻮﺳﻰ‬Mūs!).
�َ
Tā’ Marbūṭah at the End of Words: Often pronounced as—ah in pausa (e.g., ‫ = ﺟﻨﺔ‬jannah).
 
‫اﻟﺮﺳﺎﻟﺔ اﻟﺘﺪ ﺮﻳﺔ‬
Ar-Risālah At-Tadmuriyyah (The Palmyran
Treatise)

‫ﺗﺤﻘﻴﻖ اﻹﺛﺒﺎت ﻟﻸﺳ ﺎء واﻟﺼﻔﺎت وﺑﻴﺎن ﺣﻘﻴﻘﺔ اﻟﺠ ﻊ ﺑﻴﻦ اﻟﺸﺮع واﻟﻘﺪر‬
The Verification of Affirmation for the Names and Attributes
and the Clarification of the Reality of Reconciliation between
the Sacred Law and the Divine Decree)
ْ َ َ ْ َ َ� َ ُ َ � َ َُْ َ � َُْ ْ � َ ْ � � ‫ﺑ ْﺴ‬
‫اﻟﺴﻼ ُم َﻋﻠﻰ َ ﻦ ﻻ ﻧ ِﺒ �ﻲ َﺑﻌ َﺪ ُه‬ ‫ﷲ وﺣﺪه واﻟﺼﻼة و‬ِ ِ ‫اﷲ اﻟﺮﺣ� ِﻦ اﻟﺮ ِﺣﻴ ِ اﻟﺤ�ﺪ‬
ِ ِ ِ
In the Name of All!h, the Most Compassionate, the Most Merciful. All praise is due to
All!h Alone, and may blessings and peace be upon him after whom there is no prophet.
َْ ْ َ � َْ ْ ْ ْ ْ ْ َ �َْ َُ � � َ َ ْ ْ ُ َْ َُ �َْ ُ َْ ُ َ ْ ُ ْ� َ َ
‫اﻟﺴﻼمِ اﺑ ِﻦ ﺗﻴ ِ �ﻴﺔ‬ ‫ﺎس أﺣ َ� ُﺪ ﺑ ُﻦ َﻋﺒ ِﺪ اﻟ َﺤ ِﻠﻴ ِ ﺑ ِﻦ ﻋﺒ ِﺪ‬
ِ ‫ﻳﻦ أﺑﻮ اﻟﻌﺒ‬
ِ ‫اﻹﺳﻼمِ ﺗ ِﻘﻲ اﻟﺪ‬
ِ ‫اﻹ ﺎم اﻟﻌﺎﻟِ َاﻟﻌﻼ ﺔ ﺷﻴﺦ‬ ِ ‫ﻗﺎل اﻟﺸﻴﺦ‬
ُ‫ْاﻟ َﺤ �ﺮاﻧﻲ رﺿﻲ اﷲ ﻋﻨﻪ َوأ ْر َﺿﺎه‬
ِ
The Shaykh, the Im!m, the Scholar, the Erudite Luminary, Shaykh al-Isl!m Taq" al-D"n
Abū al-’Abb!s Aḥmad ibn ‘Abd al-Ḥal"m ibn ‘Abd al-Sal!m ibn Taymiyyah al-Ḥarr!n"—
may All!h be pleased with him and make him pleased—said:
ْ َ � ََ ُ� ْ ْ َ ْ َ َ� َ ْ َ َ ُ َْ ُ ُ ْ ُ ََُ ُُ َْ ََْ ُُ َ ََْ ُ َُ ْ َ � ُ ْ َ ْ
‫اﷲ ﻓﻼ ُ ِﻀﻞ ﻟ ُﻪ َو َ ﻦ‬ ‫ﺎت أﻋ َ�ﺎﻟِﻨﺎ َ ﻦ َﻳﻬ ِﺪ ِه‬
ِ ‫ور أﻧﻔ ِﺴﻨﺎ و ِﻦ ﺳﻴﺌ‬
ِ ‫ﷲ ﻧﺤ�ﺪه وﻧﺴﺘ َ ِﻌﻴﻨﻪ َوﻧﺴﺘﻐ ِﻔﺮه وﻧﻌﻮذ ﺑِ ِﻪ ِﻦ ﺷﺮ‬ِ ِ ‫اﻟﺤ�ﺪ‬
َ َ َ
َْ ُ� � َ ُُ ُ َ َ ُ ُ ْ َ ً � َ ُ � ُ َ ْ َ َُ َ َ َ ُ َ ْ َ ُ� � ََ َ ْ ُ َ ْ َ َُ َ َ َ َ ْ ْ ُ
‫اﷲ َﻋﻠﻴ ِﻪ َو َﻋﻠﻰ‬ ‫ﻳﻀ ِﻠﻞ ﻓﻼ ﻫﺎ ِدي ﻟﻪ؛ وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ اﷲ وﺣﺪه ﻻ ﺷ ِﺮ ﻳﻚ ﻟﻪ وأﺷﻬﺪ أن ﺤ�ﺪا ﻋﺒﺪه و رﺳﻮﻟﻪ ﺻﻠﻰ‬
ْ ْ ْ � ُ ُ َ َ َ ُ ْ َ َُْ َ ُ َْ ْ َ َُُْ َ ْ َ�ََ ْ َ ََ َ ََْ ُ َْ �َ َ� َ َ ْ َ َ
‫ﻮه ِﻨﻲ ِﻓﻲ َﺑﻌ ِﺾ اﻟ َ� َﺠﺎﻟِ ِﺲ؛ ِﻦ‬ ‫ ﻓﻘﺪ ﺳﺄﻟ ِﻨﻲ ﻦ ﺗﻌﻴﻨﺖ إﺟﺎﺑﺘﻬ أن أﻛﺘﺐ ﻟﻬ ﻀ�ﻮن ﺎ ﺳ ِ ﻌ‬:‫آﻟِ ِﻪ وﺻﺤ ِﺒ ِﻪ وﺳﻠ أ ﺎ ﺑﻌﺪ‬
َْ ََْ
َ‫ َو َﻛ ْﺜ َﺮة اﻻ ْﺿﻄ َﺮاب ﻓﻴﻬ�ﺎ‬،‫اﻷ ْﺻ َﻠ ْﻴﻦ‬ ْ َ َ َ َ ْ َ ََْ َ ْ� َ ‫اﻟﺼ َﻔ‬ �
� ‫اﻟﺘ ْﻮﺣﻴﺪ َو‬ ََْ
ِ ِ ِ ِ ِ ِ ِ ‫ﻴﻖ ﻫﺬﻳ ِﻦ‬ ِ ‫ﺎت و ِﻓﻲ اﻟﺸﺮ ِع واﻟﻘﺪ ِر ﻟِ� ِﺴ‬
ِ ‫ﻴﺲ اﻟﺤﺎﺟ ِﺔ إﻟﻰ ﺗﺤ ِﻘ‬ ِ ِ ِ ‫اﻟﻜﻼمِ ِﻓﻲ‬
All praise is for All!h; we praise Him, seek His aid, and ask His forgiveness. We seek refuge
in Him from the evils of our own souls and the wickedness of our deeds. Whomever All!h
guides, none can lead astray, and whomever He allows to stray, none can guide. I bear
witness that there is no god worthy of worship except All!h alone, without any partner,
and I bear witness that Muḥammad is His servant and His Messenger, may All!h send
blessings and peace upon him, his family, and his companions. To proceed: Indeed,
certain individuals, whose request it was incumbent upon me to answer, asked me to
write down for them the substance of what they had heard from me in some gatherings
concerning the discourse on Tawḥ"d (Divine Oneness) and the Ṣif!t (Divine Attributes),
as well as on the Shar’ (Divine Law) and Qadar (Divine Decree). This was due to the
pressing need for a thorough clarification and establishment (taḥq"q) of these two
fundamental principles, and because of the widespread confusion and disturbance
surrounding them.
ََ ْ ْ َ َ ْ َُ َ ْ َ ْ َ � ُ َ َ ْ َ َ َ ْ َ ْ ْ َ َ � َ ْ َ � َ َ َ َ َ َْ َ َ � ُ َ َ َ َ َ ُ � َ
‫اﻃ ِﺮ‬
ِ ‫ ﻻ ﺑﺪ أن ﻳﺨ ِﻄﺮ ﻟﻬ ِﻓﻲ ذﻟِﻚ ِﻦ اﻟﺨﻮ‬:‫اﻹراد ِة واﻟ ِﻌﺒﺎ ِد‬
ِ ‫ﻓ ِﺈﻧ َﻬ�ﺎ ﻊ ﺣﺎﺟ ِﺔ ﻛﻞ أﺣ ٍﺪ إﻟﻴ ِﻬ�ﺎ و ﻊ أن أﻫﻞ اﻟﻨﻈ ِﺮ واﻟ ِﻌﻠ ِ و‬
‫ﺎﻃ ِﻞ‬ َ ْ َ ًَ َ � َ ْ َ َ َ َ ْ َ ََْ َ َ َ� َ َ � ْ َ ُ ْ ‫ﻮن َ َﻌ ُﻪ َإﻟﻰ َﺑ َﻴ‬ ُ ‫َو ْاﻷ ْﻗ َﻮال َ ﺎ َﻳ ْﺤ َﺘ‬
َ ‫ﺎﺟ‬
ِ ‫ﺎن اﻟﻬﺪى ِﻦ اﻟﻀﻼ ِل ﻻ ِﺳﻴ�ﺎ ﻊ ﻛﺜﺮ ِة ﻦ ﺧﺎض ِﻓﻲ ذﻟِﻚ ﺑِﺎﻟﺤﻖ ﺗﺎرة وﺑِﺎﻟﺒ‬ ِ ِ

7
 َ � َ ْ� ُ ََْ َ َ َ � َْ ُ � � َ َ ‫ﺎرات َو َ ﺎ َﻳ ْﻌ َﺘﺮي ْاﻟ ُﻘ ُﻠ‬
َ َ
:‫ﺎت‬
ِ ‫ﻴﺪ واﻟﺼﻔ‬ ِ ‫ﺎب اﻟﺘﻮ ِﺣ‬
َ
ِ ‫اع اﻟﻀﻼﻻ ِت ﻓﺎﻟﻜﻼم ِﻓﻲ ﺑ‬ ِ ‫ ِ ْﻦ اﻟﺸ ُﺒ ِﻪ اﻟ ِﺘﻲ ﺗﻮ ِﻗ ُﻌ َﻬﺎ ِﻓﻲ أﻧ َﻮ‬:‫ﻮب ِﻓﻲ ذﻟِ َﻚ‬ ِ ٍ ‫ﺗ‬
� :‫اﻟﻄ َﻠﺐ َو ْاﻹ َر َادة‬
َ‫اﻟﺪاﺋ ُﺮ َﺑ ْﻴﻦ‬ � ‫ ُﻫ َﻮ ْﻦ َﺑﺎب‬:‫اﻟﺸ ْﺮ ِع َو ْاﻟ َﻘ َﺪر‬
� ُ ََْ َ َ ْ ْ َ ْ� َ َْ � َ َ ْ َ ْ َُ
ِ ِ ِ ِ ِ ِ ِ ‫ﺎت واﻟﻜﻼم ِﻓﻲ‬ ِ ‫اﻹﺛﺒ‬ِ ‫ﺎب اﻟﺨﺒ ِﺮ اﻟﺪاﺋِ ِﺮ ﺑﻴﻦ اﻟﻨﻔ ِﻲ و‬ ِ ‫ﻫﻮ ِﻦ ﺑ‬
ً ْ ً َْ ْ ْ َ َ َ ْ َ َْ َ � َ َ ْ َ َ َ ْ
‫ ﻧﻔﻴﺎ َو إِﺛ َﺒﺎﺗﺎ‬:‫اﻫ ِﺔ َواﻟ ُﺒﻐ ِﺾ‬ ‫اﻹراد ِة واﻟ�ﺤﺒ ِﺔ وﺑﻴﻦ اﻟﻜﺮ‬ ِ
For indeed, alongside the fact that everyone has a need for understanding these two
principles, it is also the case that people of reflection, knowledge, will, and worship
inevitably encounter thoughts and statements concerning them, which necessitate a
clear distinction between guidance and misguidance. This is especially true given the
multitude of those who have delved into these matters—sometimes correctly, but often
falsely—and considering the doubts (shubuh!t) that afflict hearts regarding them,
leading them into various forms of deviation. Thus, discourse concerning the domain of
Tawḥ"d and Attributes falls under the category of informative statements (khabar),
revolving around negation (nafy) and affirmation (ithb!t). Conversely, discourse
concerning Divine Law and Decree falls under the category of commands and volition
('alab wa al-ir!dah), revolving around will and love versus aversion and hatred, both in
terms of negation and affirmation.
� ْ ْ ْ ْ ْ
‫ﻳﺐ َو َﺑﻴ َﻦ اﻟ ُﺤ �ﺐ َواﻟ ُﺒﻐ ِﺾ َواﻟ َﺤ �ﺾ َواﻟ َ�ﻨ ِﻊ؛ َﺣﺘﻰ‬
ْ ْ ْ� َ ْ � َ َ ْ ْ ‫اﻟﻨ ْﻔﻲ َو‬ � َ َْ َ ْ َ ْ َْ
‫ﺎن َﻳ ِﺠ ُﺪ ِﻓﻲ ﻧﻔ ِﺴ ِﻪ اﻟﻔﺮق ﺑﻴﻦ‬ ُ ‫َو ْاﻹ ْﻧ َﺴ‬
َ ِ ‫ﻳﻖ واﻟﺘﻜ ِﺬ‬ ِ ‫ﺎت؛ واﻟﺘﺼ ِﺪ‬ ِ ‫اﻹﺛﺒ‬ ِ ِ ِ
ْ ْ َ ‫وف ﻋ ْﻨ َﺪ أ ْﺻ َﻨﺎف ْاﻟ ُ� َﺘ َﻜ �ﻠ‬ ٌ ُ ْ َ َ � َ ْ َ � َ ْ َ ْ ٌ ُ ْ َ َ ْ ْ� َ َْ َ ْ� َ َ َ َْ َ ْ َ ْ �
‫ﻴﻦ ِﻓﻲ اﻟ ِﻌ ِﻠ‬ ِ ِ ِ ‫ﺮ‬ ‫ﻌ‬ ‫و‬ ‫ﺔ‬ ِ ‫ﺎﺻ‬ ‫ﺨ‬ ‫اﻟ‬ ‫و‬ ‫ﺔ‬
ِ ‫ﺎ‬ ‫ﻌ‬ ‫اﻟ‬ ‫ﺪ‬ ‫ﻨ‬ ‫ﻋ‬
ِ ‫وف‬ ‫ﺮ‬ ‫ﻌ‬ ‫ﺮ‬
ِ ‫ﺧ‬ ‫اﻵ‬ ‫ع‬ ِ ‫ﻮ‬‫اﻟﻨ‬ ‫ﻦ‬ ‫ﻴ‬ ‫ﺑ‬ ‫و‬ ِ
‫ع‬ ‫ﻮ‬‫اﻟﻨ‬ ‫ا‬ ‫ﺬ‬ ‫ﻫ‬ ‫ﻦ‬ ‫ﻴ‬‫ﺑ‬ ‫ق‬ ‫ﺮ‬ ‫ﻔ‬ ‫اﻟ‬ ‫إن‬
َ‫اﻟﻨ ْﺤﻮ َو ْاﻟ َﺒ َﻴﺎن َﻓ َﺬ َﻛ ُﺮ وا أَ �ن ْاﻟ َﻜ َﻼم‬ � َ َ� َْ ْ ََْ َ ُ �َُْ َََُ َََ َ ْ
‫ﺎن وﻛ�ﺎ ذﻛﺮه اﻟ�ﻘﺴ�ﻮن ﻟِﻠﻜﻼمِ ؛ ِﻦ أﻫ ِﻞ اﻟﻨﻈ ِﺮ و‬
َ ُ َ َُْ َ َ َََ ََ
ِ ِ ِ �‫اﻹﻳ‬ ِ ‫ﺎب‬ ِ ‫ﻛ�ﺎ ذﻛﺮ ذﻟِﻚ اﻟﻔﻘﻬﺎء ِﻓﻲ ِﻛﺘ‬
ْ َ َْ ْ �ُ ََ َ َ َ َ َ َ َ ٌ َ َ َْ ٌ َْ َْ ٌ َْ ُ َ ْ ْ َ َ ْ ْ َ ْ� َ َْ ٌ َ ُ َ َ ْ َ ٌ َ ْ َ ٌ َ َ َ َْ
‫ ﻓﻼ ﺑﺪ ﻟِﻠﻌﺒ ِﺪ أن‬:‫اﻹﻧﺸﺎء أ ﺮ أو ﻧﻬﻲ أو إﺑﺎﺣﺔ و إِذا ﺎﻛن ﻛﺬﻟِﻚ‬ ِ ‫ و‬،‫ﺎت‬ ِ ‫اﻹﺛﺒ‬ ِ ‫ واﻟﺨﺒﺮ داﺋِﺮ ﺑﻴﻦ اﻟﻨﻔ ِﻲ و‬،‫ ﺧﺒﺮ و إِﻧﺸﺎء‬:‫ﺎن‬ ِ ‫ﻧﻮﻋ‬
َْ َ َ َ َ ْ � ‫ﺎﺗ ُﻪ َﻟ ُﻪ ْﻦ ﺻ َﻔﺎت ْاﻟ َﻜ َ�ﺎل َو َﻳ ْﻨﻔﻲ َﻋ ْﻨ ُﻪ َ ﺎ َﻳﺠ ُﺐ َﻧ ْﻔ ُﻴ ُﻪ َﻋ ْﻨ ُﻪ ��ﺎ ُﻳ َﻀ‬ ُ َْ ُ َ َ � َ ُْ
‫ﺎد َﻫ ِﺬ ِه اﻟ َﺤﺎل َوﻻ ُﺑ �ﺪ ﻟ ُﻪ ِﻓﻲ أﺣﺎﻜ ِ ِﻪ‬ ِ ِ ِ ِ ِ ِ ِ ‫ﷲ ﺎ ﻳ ِﺠﺐ إﺛﺒ‬ ِ ِ ‫ﻳﺜ ِﺒﺖ‬
ُ‫ﺎن َ ﺎ ُﻳﺤ �ﺒﻪ‬ ْ َ ْ
َ ‫ﻴﺌﺘﻪ َو ُﻳﺜﺒ َﺖ أ ْ َﺮ ُه اﻟ ُ� َﺘ َﻀ �� َﻦ َﺑ َﻴ‬ َ َ َ ُُ َ َ ْ ُ َ َ َ � َ َُ ْ ْ َ َ ُْ ُ َ ََْ َُْ َ َ ُْ ْ َ ْ
َ
ِ ِ ِ ِ ‫ِﻦ أن ﻳﺜ ِﺒﺖ ﺧﻠﻘﻪ وأ ﺮه ﻓﻴﺆ ِﻦ ِﺑﺨﻠ ِﻘ ِﻪ اﻟ�ﺘﻀ� ِﻦ ﻛ�ﺎل ﻗﺪرﺗِ ِﻪ وﻋ�ﻮم ِﺸ‬
َ َُْ َ َ َ ْ� ُ � َ ََ َ َ َ َ� ْ ً َ ً َ َ َْ ْ ْ َْْ ْ ْ
‫ ِﻦ اﻟﻘﻮ ِل َواﻟ َﻌ َ� ِﻞ َو ُﻳﺆ ِ َﻦ ﺑِﺸﺮ ِﻋ ِﻪ َوﻗ َﺪ ِر ِه إﻳ�ﺎﻧﺎ ﺧﺎﻟِﻴﺎ ِﻦ اﻟﺰﻟ ِﻞ وﻫﺬا ﻳﺘﻀ�ﻦ )اﻟﺘﻮ ِﺣﻴﺪ ِﻓﻲ ِﻋﺒﺎدﺗِ ِﻪ وﺣﺪه ﻻ‬:‫َو َﻳﺮ َﺿ ُﺎه‬
َ
َُ ُ َ َ َ َ � َ َ َ َْْ َ ْ ْ َ ‫اﻟﺘ ْﻮﺣ‬ َ
� ُ � َ ََ ُ� ْ َ ََْ َ َ َ ْ َ ْ َْ ُ ْ� َ ُ َ َُ َ َ
‫ﻮرة‬ ‫ﻴﺪ ِﻓﻲ اﻟ ِﻌﻠ ِ واﻟﻘﻮ ِل ﻛ�ﺎ دل ﻋﻠﻰ ذﻟِﻚ ﺳ‬ ِ ) ‫اﻹراد ِة واﻟﻌ� ِﻞ واﻷول ﻳﺘﻀ�ﻦ‬ ِ ‫ و َﻫﻮ اﻟﺘﻮ ِﺣﻴﺪ ِﻓﻲ اﻟﻘﺼ ِﺪ و‬:‫ﺷ ِﺮ ﻳﻚ ﻟﻪ‬
ْ ُ ْ � َ َ ْ ْ ََ ُ ََُ َ ُ َ ْ َ ْ ُ َُ ُ َ ْ َ َ � َ َ ٌ َ ُ� َُ ُْ
‫اﻹﺧﻼ ِص َو ِﺑ ِﻬ َ�ﺎ ﺎﻛ َن اﻟﻨ ِﺒ �ﻲ ﷺ َﻳﻘ َﺮأ َﺑﻌ َﺪ‬ َ� َ
ِ ‫ ﴿ﻗﻞ ﻳﺎ أﻳﻬﺎ اﻟﺎﻜ ِﻓﺮ ون﴾ وﻫ�ﺎ ﺳﻮرﺗﺎ‬:‫﴿ﻗﻞ ﻫﻮ اﷲ أﺣﺪ﴾ ودل ﻋﻠﻰ اﻵﺧ ِﺮ ﺳﻮرة‬
َ َْ َََْ َ ْ َْ َََْ َ َْ
‫اف َوﻏﻴ ِﺮ ذﻟِ َﻚ‬ َ �
ِ ‫اﻟﻔﺎﺗِﺤ ِﺔ ِﻓﻲ رﻛﻌﺘ ْﻲ اﻟﻔﺠ ِﺮ و رﻛﻌﺘ ْﻲ اﻟﻄﻮ‬
A person finds within himself the distinction between negation and affirmation, belief
and disbelief, as well as between love and hatred, encouragement and prohibition.
Indeed, the difference between these two types [of discourse] is recognized by both the
common folk and the elite, and it is acknowledged among various groups of scholars
who engage in knowledge, just as the jurists (fuqah!’) have mentioned it in the Book of
Faith (Kit!b al-(m!n), and as those who categorize speech—from among the people of
logic, grammar, and rhetoric—have mentioned it. They stated that speech is of two types:
informative (khabar) and performative (insh!’). The informative revolves around
negation and affirmation, while the performative involves command, prohibition, or
permission. Given this, it is imperative for the servant [of All!h] to affirm for All!h those
attributes of perfection that must be affirmed for Him, and to negate from Him anything
contrary to this state that must be negated. Likewise, concerning His decrees, the servant
must affirm both His creation (khalq) and His command (amr). Thus, one must believe
in His creation, which entails [affirming] the perfection of His power and the universality
of His will, and affirm His command, which entails clarifying what He loves and is pleased
with in terms of speech and action. One must believe in His Divine Law (Shar’) and His
Divine Decree (Qadar) with a faith free from error. This latter aspect entails Tawḥ"d in
worshipping Him alone, without any partner—which is Tawḥ"d in intention, will, and
action. The former aspect [concerning Tawḥ"d and Attributes] entails Tawḥ"d in
knowledge and statement. This distinction is indicated by Sūrah {Say, ‘He is All!h, [who
is] One’} [Al-Ikhl!): 1], while the other aspect is indicated by Sūrah {Say, ‘O disbelievers’}

8
[Al-K!firūn: 1]. These are the two Sūrahs of Sincerity (Sūrat! al-Ikhl!)), and the Prophet
(peace be upon him) used to recite them after Al-F!tiḥah in the two rak’ahs of the Fajr
prayer, the two rak’ahs of Ṭaw!f (circumambulation), and on other occasions.
َْ َْ َ َْ َ
َ ‫ﺎﻷ ْﺻ ُﻞ ﻓﻲ َﻫ َﺬا ْاﻟ َﺒﺎب أَ ْن ُﻳ‬
ُ � ‫ﻮﺻ َﻒ‬ َ � ُ ْ� َُ َ ُ �َ ْ �ََ
‫اﷲ ِﺑ َ�ﺎ َو َﺻﻒ ِﺑ ِﻪ ﻧﻔ َﺴ ُﻪ َو ِﺑ َ�ﺎ َو َﺻﻔﺘ ُﻪ ِﺑ ِﻪ‬ ِ ِ ‫ ﻓ‬- ‫ﺎت‬ ِ ‫ اﻟﺘﻮ ِﺣﻴﺪ ِﻓﻲ اﻟﺼﻔ‬- ‫ﻓﺄ ﺎ اﻷول وﻫﻮ‬
َْ ْ ُ ََ َ َُْ ْ َْ َ َْ � ُ َُْ ً َْ َ ً َْ ُُ ُ ُ
‫ﺎه َﻋﻦ ﻧﻔ ِﺴ ِﻪ‬ ‫ﷲ َ ﺎ أﺛ َﺒﺘ ُﻪ ﻟِﻨﻔ ِﺴ ِﻪ َو َﻳﻨ ِﻔﻲ ﻋﻨﻪ ﺎ ﻧﻔ‬
ِ ِ ‫ ﻧﻔﻴﺎ و إِﺛﺒﺎﺗﺎ؛ ﻓﻴﺜ ِﺒﺖ‬:‫رﺳﻠﻪ‬
As for the first aspect—namely, Tawḥ"d concerning the Attributes (Tawḥ"d f" a)-Ṣif!t)—
the fundamental principle in this domain is that All!h is to be described only as He has
described Himself and as His Messengers have described Him, both in terms of negation
and affirmation. Thus, one affirms for All!h what He has affirmed for Himself and negates
from Him what He has negated from Himself.
َ ْ َ َْ ْ َ َْ ََ َْ َْ ْ َ � ْ َََُْ َ ُ َْ َ � ََ �ُ ْ َ َ ََ َ � َ َ ُ َْ َ
‫ﻳﻒ َوﻻ‬
ٍ ‫ﻴﻞ و ِﻦ ﻏﻴ ِﺮ ﺗﺤ ِﺮ‬
ٍ ‫ﻴﻒ وﻻ ﺗ� ِﺜ‬ ِ ‫وﻗﺪ ﻋ ِﻠ أن ﻃ ِﺮ ﻳﻘﺔ ﺳﻠ ِﻒ اﻷ ِﺔ وأﺋِ� ِﺘﻬﺎ إﺛﺒﺎت ﺎ أﺛﺒﺘﻪ ِﻦ اﻟﺼﻔ‬
ٍ ‫ﺎت ِﻦ ﻏﻴ ِﺮ ﺗﻜ ِﻴ‬
َْ
‫ﻴﻞ‬
ٍ ‫ﺗﻌ ِﻄ‬
It is well-established that the way of the Salaf (pious predecessors) of this Ummah and
its Im!ms is to affirm the Attributes that He affirmed for Himself without inquiring into
the modality (ghayr taky"f), without likening Him to creation (ghayr tamth"l), without
distorting their meaning (ghayr taḥr"f), and without denying or negating them (ghayr
ta’'"l).
َ َ َْ َ ْ َْ ْ َ � ْ َََُْ َ َْ َ َ َْ ْ َ ُ ََ َ َُْ َ ُ َْ َ َ َ َ
‫ ﻻ ِﻓﻲ أﺳ َ�ﺎﺋِ ِﻪ َوﻻ ِﻓﻲ َآﻳﺎﺗِ ِﻪ ﻓ ِﺈ �ن‬:‫ﺎت ِﻦ ﻏﻴ ِﺮ إﻟ َﺤﺎ ٍد‬ ِ ‫ﺎت ﺎ أﺛﺒﺘﻪ ِﻦ اﻟﺼﻔ‬ ِ ‫وﻛﺬﻟِﻚ ﻳﻨﻔﻮن ﻋﻨﻪ ﺎ ﻧﻔﺎه ﻋﻦ ﻧﻔ ِﺴ ِﻪ ﻊ إﺛﺒ‬
ْ
َ ‫ﻳﻦ ُﻳﻠﺤ ُﺪ‬ � َ
َ ‫ﻮه ﺑ َﻬﺎ َوذ ُر وا اﻟﺬ‬ ُ ُ ْ َ َ ْ
ْ ُ ُ َ ْ َ ْ � َ َ َ َ َ َ َ َ َ َ َ َْ َ ُ ُْ َ � � َ َ ََ َ�
‫ون‬ ِ ِ ِ ‫ﷲ اﻷﺳ�ﺎء اﻟﺤﺴﻨﻰ ﻓﺎدﻋ‬ ِ ِ ‫ ﴿و‬:‫اﷲ ﺗﻌﺎﻟﻰ ذم اﻟ ِﺬﻳﻦ ﻳﻠ ِﺤﺪون ِﻓﻲ أﺳ�ﺎﺋِ ِﻪ وآﻳﺎﺗِ ِﻪ ﻛ�ﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‬
� َ ْ ْ َ َ ََْ َْ ْ َ َ َ ‫ﻳﻦ ُﻳ ْﻠﺤ ُﺪ‬ َ ‫إن �اﻟﺬ‬ � ﴿ :‫ﻮن﴾ َو َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬َ ‫ﻓﻲ أَ ْﺳ َ�ﺎﺋﻪ َﺳ ُﻴ ْﺠ َﺰ ْو َن َ ﺎ َﺎﻛ ُﻧﻮا َﻳ ْﻌ َ� ُﻠ‬
‫ون ِﻓﻲ َآﻳﺎ ِﺗﻨﺎ ﻻ َﻳﺨﻔﻮ َن َﻋﻠﻴﻨﺎ أﻓ َ�ﻦ ُﻳﻠﻘﻰ ِﻓﻲ اﻟﻨ ِﺎر‬ ِ ِ ِِ ِ
ََ َْ َ � َ َ ْ َ ْ َ َْ ُ � َ ََ َُُْ ََ ََ ْ ُْ ْ َ ُ َ ْ َ َ ْ َ َْ ً َْ ْ َ َْ ٌ َْ
‫ﺎت َ َﻊ ﻧﻔ ِﻲ ُ َ�ﺎﺛﻠ ِﺔ‬ ِ ‫ ﻓﻄ ِﺮ ﻳﻘﺘﻬ ﺗﺘﻀ�ﻦ إﺛﺒﺎت اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬.‫ﺧﻴﺮ أم ﻦ ﻳﺄﺗِﻲ آ ِﻨﺎ ﻳﻮم اﻟ ِﻘﻴﺎ ِﺔ اﻋ�ﻠﻮا ﺎ ِﺷﺌﺘ ﴾ اﻵﻳﺔ‬
َْ َ ُ َ ْ ُ � َ ُ َ ٌ ْ َ ْ َ َ َْ َ َ َ َ َ َْ َ ً َْ َ ْ َ َ ً َْ َ ُ ْ َْ
‫ ﻓ ِﻔﻲ ﻗﻮﻟِ ِﻪ‬. ﴾‫ﻴﺮ‬ ‫ ﴿ﻟﻴﺲ ﻛ ِ ﺜ ِﻠ ِﻪ ﺷﻲء وﻫﻮ اﻟﺴ ِ ﻴﻊ اﻟﺒ ِﺼ‬:‫ﻴﻞ ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ٍ ‫ﻴﻪ وﺗﻨ ِﺰ ﻳﻬﺎ ﺑِﻼ ﺗﻌ ِﻄ‬ ٍ ‫ إﺛﺒﺎﺗﺎ ﺑِﻼ ﺗﺸ ِﺒ‬:‫ﺎت‬ ِ ‫اﻟ�ﺨﻠﻮﻗ‬
ْ� َ َ ْ ْ � َ ُ َْ ُ � َُ َ ُُ َْ َ ْ� َ ْ � � َ ٌ َ ْ َ َ َْ
‫ﻴﻞ‬ِ ‫ رد ِﻟ ِﻺﻟﺤﺎ ِد واﻟﺘﻌ ِﻄ‬. ﴾‫ ﴿وﻫﻮ اﻟﺴ ِ ﻴﻊ اﻟﺒ ِﺼﻴﺮ‬:‫ﻴﻞ وﻗﻮﻟﻪ‬ ِ ‫ﻴﻪ واﻟﺘ� ِﺜ‬ ِ ‫﴿ﻟﻴﺲ ﻛ ِ ﺜ ِﻠ ِﻪ ﺷ ْﻲء﴾ رد ِﻟﻠﺘﺸ ِﺒ‬
Similarly, they negate from Him what He has negated from Himself, while
simultaneously affirming the Attributes He has affirmed, without any deviation (ilḥ!d)—
neither concerning His Names nor His Signs (Āy!t). For All!h, the Exalted, condemned
those who deviate concerning His Names and Signs, as He stated: {And to All!h belong
the best names, so invoke Him by them. And leave [the company of] those who practice
deviation concerning His names. They will be recompensed for what they have been
doing.} [Al-A’r!f: 180]. And He, the Exalted, said: {Indeed, those who inject deviation into
Our verses are not hidden from Us. So, is he who is cast into the Fire better or he who
comes secure on the Day of Resurrection? Do whatever you will...} [Fu))ilat: 40]. Thus,
their way entails affirming the Names and Attributes while negating any resemblance to
created beings: affirmation without anthropomorphism (tashb"h) and transcendence
(tanz"h) without negation (ta’'"l). This is precisely as All!h, the Exalted, stated: {There is
nothing like unto Him, and He is the Hearing, the Seeing.} [Ash-Shūr!: 11]. In His
statement, {There is nothing like unto Him}, there is a refutation of anthropomorphism
(tashb"h) and likening (tamth"l). And in His statement, {and He is the Hearing, the
Seeing}, there is a refutation of deviation (ilḥ!d) and negation (ta’'"l).
ُ ْ َ ْ ََْ ْ� ْ َ َ َ َ � � َََُْ َ ْ ُ َْ َ � َُ َْ َُ ُ ُ َ ََ َُ َ ْ ُ ُ� ََ
‫ﻴﻞ َوﻧﻔﻮا َﻋﻨ ُﻪ َ ﺎ ﻻ َﻳﺼﻠ ُﺢ‬ ِ ‫اﻟﺘﻔ ِﺼ‬ ‫ﺎت ﻋﻠﻰ وﺟ ِﻪ‬ِ ‫ﷲ اﻟﺼﻔ‬ ِ ِ ‫ﺎت ﻔﺼ ٍﻞ وﻧﻔ ٍﻲ ﺠ� ٍﻞ ﻓﺄﺛﺒﺘﻮا‬ ِ ‫ ﺑﻌﺚ رﺳﻠﻪ ) ِﺑ ِﺈﺛﺒ‬:‫واﷲ ﺳﺒﺤﺎﻧﻪ‬
َ َ ْ َ ْ َ � ُ ْ َ َ َ َ َ ْ َ ْ َ ‫اﺻ َﻄﺒ ْﺮ ﻟﻌ َﺒ‬ْ َ ُ ُْ ْ َ َ َ َ َ َ ْ� َ ْ � ْ َُ
﴾‫ ﴿ َﻫﻞ ﺗﻌﻠ ُ ﻟ ُﻪ َﺳ ِ �ﻴﺎ‬:‫ﺎدﺗِ ِﻪ َﻫﻞ ﺗﻌﻠ ُ ﻟ ُﻪ َﺳ ِ �ﻴﺎ﴾ ﻗﺎل أﻫﻞ اﻟﻠﻐ ِﺔ‬ ِِ ِ ‫ﻴﻞ ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ ﴿ﻓﺎﻋﺒﺪه و‬ ِ ‫ﻴﻪ واﻟﺘ� ِﺜ‬
ِ ‫ﻟﻪ ِﻦ اﻟﺘﺸ ِﺒ‬
َْ ً َ � َ ُ َ ُ َ ْ َ ْ َ � َ ْ ْ َ َ ْ ُ َ َ ْ َ َ َ َ ‫ ُ َﺴﺎ ًﻴﺎ ُﻳ َﺴﺎ‬:‫ َو ُﻳ َﻘ ُﺎل‬.‫اﺳ ﻪ‬ ْ َْ � َ َْ ً َ ْ َ
‫ﺎس )ﻫﻞ ﺗﻌﻠ ﻟﻪ ﺳ ِ ﻴﺎ ِﺜﻴﻼ أو‬ ٍ ‫ﻴﻪ وﻫﺬا ﻌﻨﻰ ﺎ ﻳﺮ وى ﻋﻦ اﺑ ِﻦ ﻋﺒ‬ ِ ِ ِ ِ ِ ‫أي ﻧ ِﻈﻴﺮا ﻳﺴﺘ ِﺤﻖ ِﺜﻞ‬
َ َ َ َُ َْ ُْ ََْ ً َ َْ � ُ َ ْ َ ََ َ َ َ َ َ َ ٌ َ َ ًُ ُ َُ ْ ُ َ ََْ َْ ُ ََْ ْ َ َْ َ َ َ َ َ َ ً َ
‫ﻮن﴾ َوﻗﺎل‬ �‫ﷲ أﻧﺪادا وأﻧﺘ ﺗﻌﻠ‬ ِ ِ ‫ ﴿ﻓﻼ ﺗﺠﻌﻠﻮا‬:‫ﺷ ِﺒﻴﻬﺎ وﻗﺎل ﺗﻌﺎﻟﻰ ﴿ﻟ ﻳ ِﻠﺪ وﻟ ﻳﻮﻟﺪ﴾ ﴿وﻟ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮا أﺣﺪ﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬
ُ َ َ َ َ � � ُ � َ َ ُ َ َ � َ � � ُ َ ْ َُ � ُ ً َ َْ � ُ ْ ُ �َ َْ � َ َ َ ََ
‫ ﴿ َو َﺟ َﻌﻠﻮا‬:‫ﷲ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ِ ِ ‫اﷲ واﻟ ِﺬﻳﻦ آ ﻨﻮا أﺷﺪ ﺣﺒﺎ‬ ِ ‫اﷲ أﻧﺪادا ﻳ ِﺤﺒﻮﻧﻬ ﻛﺤﺐ‬ ِ ‫ون‬
ِ ‫ﺎس ﻦ ﻳﺘﺨِ ﺬ ِﻦ د‬ ِ ‫ ﴿و ِﻦ اﻟﻨ‬:‫ﺗﻌﺎﻟﻰ‬

9
 �َ َْْ َ َ � ُ َ َ ُ َ � َ َ ََ َ َُ َ ْ ُ ْ َْ ََ َ َ َ َُ ُ َ َ َ ََُْ َ َ � ْ َ ََ ُ �
‫ات َواﻷر ِض أﻧﻰ‬ ِ ‫ﺎت ِﺑﻐﻴ ِﺮ ِﻋﻠ ٍ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻋ�ﺎ ﻳ ِﺼﻔﻮن﴾ ﴿ﺑ ِﺪﻳﻊ اﻟﺴ�ﺎو‬ ٍ ‫ﷲ ﺷﺮﺎﻛء اﻟ ِﺠﻦ وﺧﻠﻘﻬ وﺧﺮﻗﻮا ﻟﻪ ﺑ ِﻨﻴﻦ وﺑﻨ‬ ِ ِ
َ َ َ َ ُْْ َ �َ � َ َ ََ َ ََ َ َ َ ٌ َ ْ َ �ُ َُ َ ْ َ �ُ ََ َ َ ٌَ َ َُ ْ ُ َ ََْ ٌََ َُ ُ ُ َ
‫ ﴿ﺗﺒﺎرك اﻟ ِﺬي ﻧﺰل اﻟﻔﺮﻗﺎن ﻋﻠﻰ‬:‫ﻳﻜﻮن ﻟﻪ وﻟﺪ وﻟ ﺗﻜﻦ ﻟﻪ ﺻﺎ ِﺣﺒﺔ وﺧﻠﻖ ﻛﻞ ﺷﻲ ٍء وﻫﻮ ﺑِﻜﻞ ﺷﻲ ٍء ﻋ ِﻠﻴ ﴾؟ وﻗﺎل ﺗﻌﺎﻟﻰ‬
َ َ ْ ْ ٌ ‫اﻷ ْرض َو َﻟ ْ َﻳ �ﺘ ْﺬ َو َﻟ ًﺪا َو َﻟ ْ َﻳ ُﻜ ْﻦ َﻟ ُﻪ َﺷﺮ‬ َْ َ َ َ � ُ ُْ َُ � ً َ َ َ َْ َ َُ ْْ
‫ﻳﻚ ِﻓﻲ اﻟ ُ�ﻠ ِﻚ﴾ َوﻗﺎل‬ ِ ِ‫ﺨ‬ ِ ‫ات و‬ ِ ‫ﻋﺒ ِﺪ ِه ﻟِﻴﻜﻮن ﻟِﻠﻌﺎﻤﻟِﻴﻦ ﻧ ِﺬﻳﺮا﴾ ﴿اﻟ ِﺬي ﻟﻪ ﻠﻚ اﻟﺴ�ﺎو‬
ُ ُ َ ْ
َ ‫ون﴾ ﴿أﻻ إﻧ ُﻬ ْ ْﻦ إﻓﻜﻬ ْ ﻟ َﻴﻘﻮﻟ‬ � َ َ َ ً َ َ َ ْ ْ
َ ‫ﻮن﴾ ﴿أ ْم َﺧﻠﻘ َﻨﺎ اﻟ َ�ﻼﺋ َﻜﺔ إﻧﺎﺛﺎ َو ُﻫ ْ ﺷﺎﻫ ُﺪ‬َ َ ْ َ
َ ‫ﺎت َوﻟ ُﻬ ُ اﻟ َﺒ ُﻨ‬ ُ ‫ﺎﺳ َﺘ ْﻔﺘﻬ ْ أَﻟ َﺮ �ﺑ َﻚ اﻟ َﺒ َﻨ‬
ْ ْ َ َ َ
﴾‫ﻮن‬ ِِ َ ِ ِ ِ ِ ِِ ‫ ﴿ﻓ‬:‫ﺗ َﻌﺎﻟﻰ‬
ٌ ‫ون﴾ ﴿أ ْم َﻟ ُﻜ ْ ُﺳ ْﻠ َﻄ‬ َ
َ ‫ﻮن﴾ ﴿أ َﻓ َﻼ َﺗ َﺬ �ﻛ ُﺮ‬ َ �ُ ‫ﻴﻦ﴾ ﴿ َ ﺎ َﻟ ُﻜ ْ َﻛ ْﻴ َﻒ َﺗ ْﺤ ُﻜ‬ َ ‫اﺻ َﻄ َﻔﻰ ْاﻟ َﺒ َﻨﺎت َﻋ َﻠﻰ ْاﻟ َﺒﻨ‬ ْ َ َ ‫اﷲ َو إ �ﻧ ُﻬ ْ َﻟ َﺎﻜذ ُﺑ‬ ُ� َََ
‫ﺎن‬ ِ ِ ‫ﻮن﴾ ﴿أ‬ ِ ِ ْ ‫﴿وﻟﺪ‬
َ ‫ون﴾ ﴿ ُﺳ ْﺒ َﺤ‬
‫ﺎن‬ َ ‫ﻴﻦ﴾ ﴿ َو َﺟ َﻌ ُﻠﻮا َﺑ ْﻴ َﻨ ُﻪ َو َﺑ ْﻴ َﻦ ْاﻟﺠ �ﻨﺔ َﻧ َﺴ ًﺒﺎ َو َﻟ َﻘ ْﺪ َﻋﻠ َ�ﺖ ْاﻟﺠ �ﻨ ُﺔ �إﻧ ُﻬ ْ َﻟ ُ� ْﺤ َﻀ ُﺮ‬ َ ‫إن ُﻛ ْﻨ ُﺘ ْ َﺻﺎدﻗ‬ ْ ُْ َ
‫ﺎﺑﻜ‬
ُ َ ٌ ُ
ِ ِ ِ ِ ِ ِِ ِ ‫ِﺒﻴﻦ﴾ ﴿ﻓﺄﺗﻮا ِﺑ ِﻜﺘ‬
ْ َ َ
َ ‫ﻮن﴾ ﴿ َو َﺳﻼ ٌم َﻋﻠﻰ اﻟ ُ� ْﺮ َﺳﻠ‬ ُ ْ
َ ‫ﺎن َر �ﺑ َﻚ َر �ب اﻟﻌ �ﺰة َﻋ ��ﺎ َﻳﺼﻔ‬ َ
َ ‫ ﴿ ُﺳ ْﺒ َﺤ‬:‫ﻴﻦ﴾ إﻟﻰ ﻗ ْﻮﻟﻪ‬ َ َ ْ ْ
َ ‫ﺎد اﷲ اﻟ ُ�ﺨﻠﺼ‬ � �
َ ‫ﻮن﴾ ﴿إﻻ ﻋ َﺒ‬ ُ
َ ‫اﷲ َﻋ ��ﺎ َﻳﺼﻔ‬ �
﴾‫ﻴﻦ‬ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ
ْ ْ ْ ُ ُ َ َ َ َ َ َ َ ُْ ْ َ َ َ� َ َ َ ُ ْ ُ ْ َ َُ ُْ ْ ُُ َ � َ ُ َ َْ َ � َ َ َ َ َ ْ � َ � ُ ْ َ ْ َ
‫اﻹﻓ ِﻚ‬ ِ ‫ ﻓﺴﺒﺢ ﻧﻔﺴﻪ ﻋ�ﺎ ﻳ ِﺼﻔﻪ اﻟ�ﻔﺘﺮ ون اﻟ�ﺸ ِﺮ َﻛﻮن وﺳﻠ ﻋﻠﻰ اﻟ�ﺮﺳ ِﻠﻴﻦ ﻟِﺴﻼ ِﺔ ﺎ ﻗﺎﻟﻮه ِﻦ‬. ﴾‫ﷲ رب اﻟﻌﺎﻤﻟِﻴﻦ‬ ِ ِ ‫﴿واﻟﺤ�ﺪ‬
َ ُ ْ َْ َ َ َ � َ َ ْ ْ ْ َُ َ ْ َ ْ � َ ْ ُ ْ َُ َ ْ ُ َ ُ ْ ُ َ َْ َ َ َ ْ � َ
‫ﺎت‬
ِ ‫ﻳﻊ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫ﺎت وﺑ ِﺪ‬ ِ ‫واﻟﺸﺮ ِك وﺣ ِ ﺪ ﻧﻔﺴﻪ؛ إذ ﻫﻮ ﺳﺒﺤﺎﻧﻪ اﻟ�ﺴﺘ ِﺤﻖ ﻟِﻠﺤ� ِﺪ ِﺑ�ﺎ ﻟﻪ ِﻦ اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬
All!h, Glorified is He, sent His Messengers with detailed affirmation and general negation.
They affirmed All!h’s Attributes in detail, while negating from Him anything unfitting,
such as resemblance (tashb"h) and likeness (tamth"l). As All!h, the Exalted, said: {So
worship Him and be steadfast in His worship. Do you know of any similarity to Him
(samiyy!)?} [Maryam: 65]. The linguists state that {Do you know of any similarity to Him
(samiyy!)?} means: any peer who deserves the same name as Him? It is also said: a
namesake (mus!miyyan) who rivals Him. This aligns with the meaning reported from
Ibn ‘Abb!s: ‘(Do you know of any similarity to Him) meaning, an equal or a likeness?’
All!h, the Exalted, also said: {He neither begets nor is born, Nor is there to Him any
equivalent (kufuwan).} [Al-Ikhl!): 3-4]. And He said: {So do not attribute to All!h equals
(and!d) while you know [that there are none].} [Al-Baqarah: 22]. And He said: {And [yet],
among the people are those who take other than All!h as equals [to Him]. They love
them as they [should] love All!h. But those who believe are stronger in love for All!h.}
[Al-Baqarah: 165]. And He said: {But they have attributed to All!h partners - the jinn,
while He created them - and have fabricated for Him sons and daughters without
knowledge. Exalted is He and high above what they describe. [He is] Originator of the
heavens and the earth. How could He have a son when He does not have a companion
and He created all things? And He is, of all things, Knowing.} [Al-An’!m: 100-101]. And He
said: {Blessed is He who sent down the Criterion upon His Servant that he may be to the
worlds a warner - He to whom belongs the dominion of the heavens and the earth and
who has not taken a son and has not had a partner in dominion...} [Al-Furq!n: 1-2]. And
He said: {So inquire of them, [O Muḥammad], ‘Does your Lord have daughters while they
have sons? Or did We create the angels female while they were witnesses?’
Unquestionably, it is out of their falsehood that they say, ‘All!h has begotten,’ and indeed,
they are liars. Has He chosen daughters over sons? What is [wrong] with you? How do
you judge? Then will you not be reminded? Or do you have a clear authority? Then
produce your scripture, if you should be truthful. And they have claimed between Him
and the jinn a lineage, but the jinn have already known that they [who made such claims]
will be brought [to punishment]. Exalted is All!h above what they describe, Except the
chosen servants of All!h.} [A)-Ṣ!ff!t: 149-160], continuing until His statement: {Exalted is
your Lord, the Lord of might, above what they describe. And peace upon the messengers.
And praise to All!h, Lord of the worlds.} [A)-Ṣ!ff!t: 180-182]. Thus, He glorified Himself,
declaring Himself free from what the fabricating polytheists attribute to Him; He sent
peace upon the Messengers because their statements were free from falsehood and
polytheism; and He praised Himself, as He, Glorified is He, is the One deserving of all
praise due to His Names, Attributes, and wondrous creations.
﴾‫ﻮم‬ ُ ‫اﷲ َﻻ َإﻟ َﻪ �إﻻ ُﻫ َﻮ ْاﻟ َﺤ �ﻲ ْاﻟ َﻘ �ﻴ‬ ُ � ﴿ :‫ َﻓﺈ �ﻧ ُﻪ َذ َﻛ َﺮ ْﻦ أَ ْﺳ َ�ﺎﺋﻪ َوﺻ َﻔﺎﺗﻪ َ ﺎ أَ ْﻧ َﺰ َﻟ ُﻪ ﻓﻲ ُ ْﺤ َﻜ َآﻳﺎﺗﻪ َﻛ َﻘ ْﻮﻟﻪ‬:‫ﺎت ْاﻟ ُ� َﻔ �ﺼ ُﻞ‬
ُ ‫َوأَ � ﺎ ) ْاﻹ ْﺛ َﺒ‬
ِِ ِِ ِ ِ ِِ ِ ِِ ِ ِ ِ
‫ﻳﺮ﴾ ﴿ َو ُﻫ َﻮ‬ ُ ‫ ﴿ َو ُﻫ َﻮ ْاﻟ َﻌﻠﻴ ُ ْاﻟ َﺤﻜﻴ ُ ﴾ ﴿ َو ُﻫ َﻮ ْاﻟ َﻌﻠﻴ ُ ْاﻟ َﻘﺪ‬:‫ﻮر َة َو َﻗ ْﻮﻟﻪ‬
َ ‫اﻟﺴ‬
� ﴾‫اﻟﺼ َ� ُﺪ‬
� ‫اﷲ‬ُ � ﴿ ﴾‫اﷲ أَ َﺣ ٌﺪ‬
ُ � ‫ ﴿ ُﻗ ْﻞ ُﻫ َﻮ‬:‫ْاﻵ َﻳ َﺔ ﺑ َﻜ َ�ﺎﻟ َﻬﺎ َو َﻗ ْﻮﻟﻪ‬
ِ ِ ِ ِ ِِ ِِ ِ ِ

10
﴾‫ﻳﺪ‬ ُ ‫ﻴﺪ﴾ ﴿ َﻓ �ﻌ ٌﺎل ﻟ َ�ﺎ ُﻳﺮ‬ ُ ‫ود﴾ ﴿ ُذو ْاﻟ َﻌ ْﺮش ْاﻟ َ�ﺠ‬ ُ ‫ﻮر ْاﻟ َﻮ ُد‬ ُ ‫اﻟﺮﺣﻴ ُ ﴾ ﴿ َو ُﻫ َﻮ ْاﻟ َﻐ ُﻔ‬ � ُ َُْ َُ َ ُ َ ْ ُ َْ َُ َ ُ َْ ُ �
ِ ِ ِ ِ ِ ‫اﻟﺴ ِ ﻴﻊ اﻟﺒ ِﺼﻴﺮ﴾ ﴿وﻫﻮ اﻟﻌ ِﺰ ﻳﺰ اﻟﺤ ِﻜﻴ ﴾ ﴿وﻫﻮ اﻟﻐﻔﻮر‬
َ ْ ُ َ � َ
ْ ْ َ َ � ََ َ � َُ ٌ َ َ �ُ َُ َ ُ َْ َ ُ � َ ُ ْ َ ُ�َْ َُ
‫ات َواﻷر َض ِﻓﻲ ِﺳﺘ ِﺔ أ �ﻳﺎمٍ ﺛ � اﺳﺘ َﻮى‬ ِ ‫ﺎﻃﻦ وﻫﻮ ﺑِﻜﻞ ﺷ ْﻲ ٍء ﻋ ِﻠﻴ ﴾ ﴿ﻫﻮ اﻟ ِﺬي ﺧﻠﻖ اﻟﺴ�ﺎو‬ ِ ‫﴿ﻫﻮ اﻷول واﻵ ِﺧﺮ واﻟﻈﺎ ِﻫﺮ واﻟﺒ‬
ُ � ‫ﻴﻬﺎ َو ُﻫ َﻮ َ َﻌ ُﻜ ْ أَ ْﻳ َﻦ َ ﺎ ُﻛ ْﻨ ُﺘ ْ َو‬ َ ‫اﻟﺴ َ�ﺎء َو َ ﺎ َﻳ ْﻌ ُﺮ ُج ﻓ‬ � ‫اﻷ ْرض َو َ ﺎ َﻳ ْﺨ ُﺮ ُج ْﻨ َﻬﺎ َو َ ﺎ َﻳ ْﻨﺰ ُل َﻦ‬ َْ َْ ْ ْ َ
‫اﷲ‬ ِ ِ ِ ِ ِ ِ ‫َﻋﻠﻰ اﻟ َﻌﺮ ِش َﻳﻌﻠ ُ َ ﺎ َﻳ ِﻠ ُﺞ ِﻓﻲ‬
�ُ َْ َ ْ َ َ َْ َ ْ ُ َ َ ْ َ َ َ ْ َ َ ُ َ َ ْ �
َ َ َ َ ْ َ َُ ُُ َ � � َ َ َ
ْ ٌ َ َ َُ َْ َ
‫ ﴿ﻓﺴﻮف ﻳﺄﺗِﻲ اﷲ‬:‫اﷲ َوﻛ ِﺮ ُﻫﻮا ِرﺿﻮاﻧﻪ ﻓﺄﺣﺒﻂ أﻋ�ﺎﻟﻬ ﴾ وﻗﻮﻟِ ِﻪ‬ ‫ ﴿ذﻟِ َﻚ ِﺑﺄﻧﻬ اﺗﺒﻌﻮا ﺎ أﺳﺨﻂ‬:‫ﻴﺮ﴾ َوﻗﻮﻟِ ِﻪ‬ ‫ِﺑ�ﺎ ﺗﻌ�ﻠﻮن ﺑ ِﺼ‬
ْ َ َ َ َُْ ُ َ َ َُْْ ُ� َ َ َْ َ ََ ْ َ َ
َْ َ َ ً� َ ُْ ْ َ َ ً� َُ � ُ َ ُْ� ُ َْ َ
‫ ﴿ر ِﺿﻲ اﷲ ﻋﻨﻬ و رﺿﻮا ﻋﻨﻪ ذﻟِﻚ ﻟِ�ﻦ‬:‫ﺑِﻘﻮمٍ ﻳ ِﺤﺒﻬ و ﻳ ِﺤﺒﻮﻧﻪ أ ِذﻟﺔ ﻋﻠﻰ اﻟ�ﺆ ِ ِﻨﻴﻦ أ ِﻋﺰة ﻋﻠﻰ اﻟﺎﻜ ِﻓ ِﺮ ﻳﻦ﴾ اﻵﻳﺔ وﻗﻮﻟِ ِﻪ‬
ََ َ � � َْ َ َ َْ ُ� َ َ َ َ ً َ ُ � َ َ ُ ُ َ َ َ ً � َ َ ُ ً ْ ُ ُْ ْ َ ْ َ َ َْ َ
‫ﻳﻦ ﻛﻔ ُﺮ وا‬ ‫ ﴿إن اﻟ ِﺬ‬:‫اﷲ َﻋﻠﻴ ِﻪ َوﻟ َﻌﻨ ُﻪ﴾ َوﻗﻮﻟِ ِﻪ‬ ‫ ﴿و ﻦ ﻳﻘﺘﻞ ﺆ ِﻨﺎ ﺘﻌ�ﺪا ﻓﺠﺰاؤه ﺟﻬﻨ ﺧﺎﻟِﺪا ِﻓﻴﻬﺎ وﻏ ِﻀﺐ‬:‫ﺧ ِﺸ َﻲ َر �ﺑ ُﻪ﴾ َوﻗﻮﻟِ ِﻪ‬
�ُ ُ ُ َ ْ َ ْ َ � َ ُ ُ ْ َ ْ َ َْ َ َ ُ ُ ْ َ َ َ ْ َ َ ْ َ ْ ُ ْ ْ ُ َ ُ ْ َ ْ ُ ْ َ ْ ُ َ ْ َ � ُ ْ َ َ َ ْ َ َ ُ
‫ ﴿ﻫﻞ ﻳﻨﻈﺮ ون إﻻ أن ﻳﺄﺗِﻴﻬ اﷲ ِﻓﻲ‬:‫ﺎن ﻓﺘﻜﻔﺮ ون﴾ وﻗﻮﻟِ ِﻪ‬ ِ �‫اﻹﻳ‬ ِ ‫اﷲ أﻛﺒﺮ ِﻦ ﻘ ِﺘﻜ أﻧﻔﺴﻜ إذ ﺗﺪﻋﻮن إﻟﻰ‬ ِ ‫ﻳﻨﺎدون ﻟ�ﻘﺖ‬
َ َْ َ ََ َ ً َْ َْ ً ْ ْ َْْ َ َ ََ ٌ َ ُ َ َ َ � َ َ ْ ُ َْ ُ َ َ ْ َْ َ ُ
‫ﺎن ﻓﻘﺎل ﻟ َﻬﺎ َو ِﻟﻸر ِض اﺋ ِﺘ َﻴﺎ َﻃﻮﻋﺎ أو ﻛﺮﻫﺎ ﻗﺎﻟﺘﺎ أﺗﻴﻨﺎ‬ ‫ ﴿ﺛ � اﺳﺘ َﻮى إﻟﻰ اﻟﺴ�ﺎ ِء و ِﻫﻲ دﺧ‬:‫ﻇﻠ ٍﻞ ِ َﻦ اﻟﻐ َ�ﺎمِ َواﻟ َ�ﻼ ِﺋﻜﺔ﴾ َوﻗﻮ ِﻟ ِﻪ‬
ْ ْ َ َ َْ َ َ
ْ ْ َ ْ ُ ََْ ََ َ
ْ َ ً ْ َ َ ُ ُ� َ� َ َ َ
ْ َ َ
‫ ﴿ َو َﻳﻮ َم‬:‫ﻮر اﻷﻳ َ� ِﻦ َوﻗ �ﺮﺑﻨ ُﺎه ﻧ ِﺠ �ﻴﺎ﴾ َوﻗﻮﻟِ ِﻪ‬ ِ ‫ﺐ اﻟﻄ‬
�
ِ ِ‫ ﴿وﻧﺎدﻳﻨﺎه ِ َﻦ ﺟﺎﻧ‬:‫َ ﴿وﻛﻠ اﷲ ﻮﺳﻰ ﺗﻜ ِﻠﻴ�ﺎ﴾ وﻗﻮﻟِ ِﻪ‬:‫ﻃﺎﺋِ ِﻌﻴﻦ﴾ وﻗﻮﻟِ ِﻪ‬
َ
ْ َ ُ َ ُ َ َ ُ َ ً َ َ َ
ُ ‫ﻮن﴾ َوﻗ ْﻮﻟﻪ ﴿إﻧ َ�ﺎ أ ْ ُﺮ ُه إذا أ َر َاد ﺷ ْﻴﺌﺎ أ ْن َﻳﻘﻮل ﻟ ُﻪ ﻛ ْﻦ ﻓ َﻴﻜ‬ � َ َ
َ �ُ ‫ﻳﻦ ﻛﻨﺘ ْ ﺗ ْﺰ ُﻋ‬ ُ ْ ُ � َ ُ ُ
َ ‫ُﻳﻨﺎدﻳﻬ ْ ﻓ َﻴﻘﻮل أ ْﻳ َﻦ ﺷ َﺮﺎﻛﺋ َﻲ اﻟﺬ‬ ُ َ َ
‫ ﴿ ُﻫ َﻮ‬:‫ﻮن﴾ َوﻗﻮﻟِ ِﻪ‬ ِِ ِ ِ ِ ِ
ُ‫اﻟﺴ َﻼم‬ � ‫وس‬ ُ ‫اﷲ �اﻟﺬي َﻻ َإﻟ َﻪ �إﻻ ُﻫ َﻮ ْاﻟ َ�ﻠ ُﻚ ْاﻟ ُﻘ �ﺪ‬ ُ � ‫اﻟﺮﺣﻴ ُ ﴾ ﴿ ُﻫ َﻮ‬ � ‫اﻟﺮ ْﺣ َ� ُﻦ‬ � ‫ﺎدة ُﻫ َﻮ‬ � َ َْ ْ ُ َ َُ � ََ َ � ُ�
َ ‫اﻟﺸ َﻬ‬ ‫و‬ ‫ﺐ‬ ‫ﻴ‬ ‫ﻐ‬ ‫اﻟ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﻋ‬ ‫ﻮ‬ ‫ﻫ‬ ‫إﻻ‬ ‫ﻪ‬ ‫إﻟ‬ ‫ﻻ‬ ‫ي‬ ‫ﺬ‬
ِ ِ ِ ِ ِ ِ ِ ‫اﷲ اﻟ‬
َ ْ ُ ْ ُ َ ْ َ ْ َُ ُ � َ ُ ْ ُ َْ ُ َ ْ ُ� َُ َ ُ ْ ُ � َ � َ َ ْ ُ ُ�َ َ ُ ْ ُ � َ ْ ُ َ ْ ُ َْ ُ ْ ُ ُْ ْ
‫اﷲ ﻋ�ﺎ ﻳﺸ ِﺮﻛﻮن﴾ ﴿ﻫﻮ اﷲ اﻟﺨﺎﻟِﻖ اﻟﺒ ِﺎرئ اﻟ�ﺼﻮ ر ﻟﻪ اﻷﺳ�ﺎء اﻟﺤﺴﻨﻰ‬ ِ ‫اﻟ�ﺆ ِﻦ اﻟ�ﻬﻴ ِ ﻦ اﻟﻌ ِﺰ ﻳﺰ اﻟﺠﺒﺎر اﻟ�ﺘﻜﺒﺮ ﺳﺒﺤﺎن‬
ُ﴾ ‫ﻳﺰ ْاﻟ َﺤﻜﻴ‬ ُ ‫اﻷ ْرض َو ُﻫ َﻮ ْاﻟ َﻌﺰ‬ َْ َ َ َ � َ َُ ُ � َ ُ
ِ ِ ِ ‫ات و‬ ِ ‫ﻳﺴﺒﺢ ﻟﻪ ﺎ ِﻓﻲ اﻟﺴ�ﺎو‬
As for the detailed affirmation (al-ithb!t al-mufa))al), He mentioned His Names and
Attributes that He revealed in His decisive verses (!y!t), such as His statement: {All!h -
there is no deity except Him, the Ever-Living (Al-Ḥayy), the Sustainer of [all] existence
(Al-Qayyūm)...} [Al-Baqarah: 255] – the entire verse. And His statement: {Say, ‘He is All!h,
[who is] One. All!h, the Eternal Refuge (A)-Ṣamad).’} [Al-Ikhl!): 1-2] – the entire Sūrah.
And His statements: {And He is the All-Knowing (Al-’Al"m), the All-Wise (Al-Ḥak"m)} [e.g.,
At-Taḥr"m: 2]; {And He is the All-Knowing (Al-’Al"m), the All-Powerful (Al-Qad"r)} [e.g.,
Ar-Rūm: 54]; {And He is the Hearing (As-Sam"’), the Seeing (Al-Ba)"r)} [e.g., Ash-Shūr!:
11]; {And He is the Exalted in Might (Al-’Az"z), the All-Wise (Al-Ḥak"m)} [e.g., Al-Baqarah:
129]; {And He is the Forgiving (Al-Ghafūr), the Merciful (Ar-Raḥ"m)} [e.g., Yūnus: 107];
{And He is the Forgiving (Al-Ghafūr), the Affectionate (Al-Wadūd), Lord of the Throne
(Dhūl-’Arsh), the Glorious (Al-Maj"d), Effecter of what He intends (Fa’!lun lim! yur"d).}
[Al-Burūj: 14-16]; {He is the First (Al-Awwal) and the Last (Al-Ākhir), the Ascendant (A,-
-!hir) and the Intimate (Al-B!'in), and He is, of all things, Knowing (Al-’Al"m).} [Al-Ḥad"d:
3]; {It is He who created the heavens and earth in six days and then established Himself
above the Throne (istaw! ‘alal-’Arsh). He knows what penetrates into the earth and what
emerges from it and what descends from the heaven and what ascends therein; and He
is with you wherever you are. And All!h, of what you do, is Seeing (Ba)"r).} [Al-Ḥad"d: 4].
And His statement: {That is because they followed what angered All!h and disliked [what
earns] His pleasure, so He nullified their deeds.} [Muḥammad: 28]. And His statement:
{All!h will bring forth [in place of them] a people He will love and who will love Him,
[who are] humble toward the believers, powerful against the disbelievers...} [Al-M!’idah:
54]. And His statement: {All!h being pleased with them and they pleased with Him. That
is for whoever has feared his Lord.} [Al-Bayyinah: 8]. And His statement: {But whoever
kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and
All!h has become angry with him and has cursed him...} [An-Nis!’: 93]. And His
statement: {Indeed, those who disbelieve will be addressed, ‘The hatred (maqt) of All!h
is greater than your hatred of yourselves [now] when you were invited to faith, but you
refused.’} [Gh!fir: 10]. And His statement: {Do they await but that All!h should come to
them in covers of clouds and the angels [as well]...?} [Al-Baqarah: 210]. And His statement:
{Then He directed Himself (istaw!) to the heaven while it was smoke and said to it and
to the earth, ‘Come [into being], willingly or by compulsion.’ They said, ‘We have come
willingly.’} [Fu))ilat: 11]. And His statement: {And All!h spoke to Mūs! with [direct] speech

11
(takl"m!).} [An-Nis!’: 164]. And His statement: {And We called him from the right side of
the Mount and brought him near, confiding (najiyy!) [in him].} [Maryam: 52]. And His
statement: {And [mention] the Day He will call them and say, ‘Where are My ‘partners’
whom you used to claim?’} [Al-Qa)a): 62]. And His statement: {His command is only
when He intends a thing that He says to it, ‘Be,’ and it is.} [Y!s"n: 82]. And His statement:
{He is All!h, other than whom there is no deity, Knower of the unseen and the witnessed.
He is the Most Compassionate (Ar-Raḥm!n), the Most Merciful (Ar-Raḥ"m). He is All!h,
other than whom there is no deity, the Sovereign (Al-Malik), the Pure (Al-Quddūs), the
Perfection (As-Sal!m), the Giver of Security (Al-Mu’min), the Overseer (Al-Muhaymin),
the Exalted in Might (Al-’Az"z), the Compeller (Al-Jabb!r), the Superior (Al-Mutakabbir).
Exalted is All!h above whatever they associate with Him. He is All!h, the Creator (Al-
Kh!liq), the Inventor (Al-B!ri’), the Fashioner (Al-Mu)awwir); to Him belong the best
names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in
Might (Al-’Az"z), the All-Wise (Al-Ḥak"m).} [Al-Ḥashr: 22-24].
َ َْ ْ َ َ � َ َ َ َ ََ � � َ َْ � ْ َ َ � َ َ ْ َ ‫َإﻟﻰ أَ ْ َﺜﺎل َﻫﺬه ْاﻵ َﻳ‬
‫ﺎت ذا ِﺗ ِﻪ‬ِ ‫ﺎﺑﺘ ِﺔ ﻋﻦ اﻟﻨ ِﺒ �ﻲ ﷺ ِﻓﻲ أﺳ�ﺎ ِء اﻟﺮب ﺗﻌﺎﻟﻰ و ِﺻﻔﺎ ِﺗ ِﻪ ﻓ ِﺈن ِﻓﻲ ذ ِﻟﻚ ِﻦ إﺛﺒ‬ ِ ‫ﻳﺚ اﻟﺜ‬ ِ ‫ﺎت واﻷﺣﺎ ِد‬ ِ ِ ِ ِ
� ‫ﻳﻘ ُﺔ‬
َ َ ََ � ‫ﺎد ُه َإﻟﻰ َﺳ َﻮاء‬ ُ � ‫اﻟﺘ ْ�ﺜﻴﻞ َ ﺎ َﻫ َﺪى‬
� َْ � َ ْ َ َْ َ ْ� ْ َ َ َ َ
‫اﻟﺮ ُﺳ ِﻞ‬ ‫ﻴﻞ ﻓﻬ ِﺬ ِه ﻃ ِﺮ‬‫ﺒ‬
ِ ِ ‫اﻟﺴ‬ ِ
َ ‫اﷲ ﺑﻪ ﻋ َﺒ‬
ِ ِ ِ ِ ِ ‫ﻲ‬ ‫ﻔ‬
ِ ِ ‫ﻨ‬ ‫ﺑ‬ ‫ﻪ‬
ِ ‫ﺘ‬
ِ ‫ﻴ‬‫ﻧ‬
ِ ‫ا‬ ‫ﺪ‬ ‫ﺣ‬ ‫و‬ ‫ﺎت‬
ِ ‫ﺒ‬ ‫ﺛ‬ ‫إ‬
ِ ِ‫و‬ ‫ﻴﻞ‬ ‫ﺼ‬ِ ‫ﻔ‬ ‫اﻟﺘ‬ ‫ﻪ‬
ِ ‫ﺟ‬ ‫و‬ ‫َو ِﺻﻔﺎﺗِ ِﻪ ﻋﻠﻰ‬
َ‫أﺟ َ�ﻌﻴﻦ‬ ْ ْ َْ َ ُ ُ َ َ َ � ُ ََ َ
ِ ‫اﷲ وﺳﻼ ﻪ ﻋﻠﻴ ِﻬ‬ ِ ‫ﺻﻠﻮات‬
These are examples of such verses, alongside the authentic Aḥ!d"th from the Prophet
(peace be upon him) concerning the Names and Attributes of the Lord, Exalted is He. For
within these texts lies the detailed affirmation of His Essence and Attributes, and the
affirmation of His Oneness through the negation of any likeness (tamth"l), by which All!h
has guided His servants to the Straight Path. This, then, is the way of the Messengers, may
All!h’s blessings and peace be upon them all.
َ � ْ ََُ َ َ َ ْ َ َ َ َ ْ ُ ُ َ �ََ َ ْ ُ ْ َ � ُ ْ ْ ْ َ ْ َ َ َ َ َ َ ْ َ �ََ
‫ﺎﺑﺌ ِﺔ واﻤﻟﺘﻔﻠﺴﻔﺔ‬ ِ ‫وأ ﺎ ﻦ زاغ وﺣﺎد ﻋﻦ ﺳ ِﺒﻴ ِﻠ ِﻬ ِﻦ اﻟﻜﻔ ِﺎر واﻟ�ﺸ ِﺮ ِﻛﻴﻦ واﻟ ِﺬﻳﻦ أوﺗﻮا اﻟ ِﻜﺘﺎب و ﻦ دﺧﻞ ِﻓﻲ ﻫﺆﻻ ِء ِﻦ اﻟﺼ‬
� ْ َ ََ � ْ�
َ ‫اﻟﺘ ْﻔﺼﻴﻞ َو َﻻ ُﻳ ْﺜﺒ ُﺘ‬ َ � َُ ُ َ َ َ � َ َ ُْ� َ ْ ْ ََ � َْ َ َ ََْ َ � َْ ْ َ
‫ﻮن‬ ِ َِ ِ ‫ﺎت اﻟﺴﻠ ِﺒﻴ ِﺔ ﻋﻠﻰ وﺟ ِﻪ‬ِ ‫ ﻓ ِﺈﻧﻬ ﻋﻠﻰ ِﺿﺪ ذﻟِﻚ ﻳ ِﺼﻔﻮﻧﻪ ِﺑﺎﻟﺼﻔ‬: ‫ﺎﻃ ِﻨﻴ ِﺔ وﻧﺤ ِﻮ ِﻫ‬
ِ ‫واﻟﺠﻬ ِ ﻴﺔ واﻟﻘﺮا ِﻄ ِﺔ واﻟﺒ‬
ُُْ ََْ َ ْ ْ ُ ُ� َ َ ُ ََْ َ ْ ْ َ ُ ُ َ ُ َْ َ� َ ْ � َْ َُ ََ َ َ ًَ ُْ ً ُ ُ �
‫ﺎن ﻓﻘﻮﻟﻬ‬ ‫ﺎن ﻳ�ﺘ ِﻨﻊ ﺗﺤﻘﻘﻪ ِﻓﻲ اﻷﻋﻴ‬ ِ ‫ﻴﻞ و إِﻧ�ﺎ ﻳﺮ ِﺟﻊ إﻟﻰ وﺟﻮ ٍد ِﻓﻲ اﻷذﻫ‬ِ ‫إﻻ وﺟﻮدا ﻄﻠﻘﺎ ﻻ ﺣ ِﻘﻴﻘﺔ ﻟﻪ ِﻋﻨﺪ اﻟﺘﺤ ِﺼ‬
َْ ِ َ ُ �ََُ
َ �َ ‫اﻷ ْﺳ‬ َ ََ ْ َ َ َُْْ َ َ َ ُْْ َُ ُ�َُ ُْ� َ ْ� ََ َ َ ْ� ََ َ ُ َْ ْ َ
‫ﺎء‬ ‫ات؛ و ﻳﻌﻄﻠﻮن‬ ِ ‫ﺎت واﻟﺠ�ﺎد‬ ِ ‫ﺎت واﻟ�ﻌﺪو‬ ِ ‫ﻴﻞ؛ ﻓ ِﺈﻧﻬ ﻳ�ﺜﻠﻮﻧﻪ ِﺑﺎﻟ��ﺘ ِﻨﻌ‬ِ ‫ﻴﻞ وﻏﺎﻳﺔ اﻟﺘ� ِﺜ‬ ِ ‫ﻳﺴﺘﻠ ِﺰم ﻏﺎﻳﺔ اﻟﺘﻌ ِﻄ‬
� َ َْ ُ َْ ْ َ ً َْ َ � َ
‫ات‬ ِ ‫ﺎت ﺗﻌ ِﻄﻴﻼ ﻳﺴﺘﻠ ِﺰم ﻧﻔﻲ اﻟﺬ‬ ِ ‫واﻟﺼﻔ‬
However, as for those who deviated and strayed from their path—such as the
disbelievers, the polytheists, those who were given the Scripture [but altered it], and
those who entered among these groups like the Sabians (a)-Ṣ!bi’ah), the Philosophers
(al-Mutafalsifah), the Jahmiyyah, the Qarmatians (al-Qar!mi'ah), the Esotericists (al-
B!'iniyyah), and their ilk—they are the opposite of this. They describe Him using negative
attributes ()if!t salbiyyah) in extensive detail, while affirming nothing but an absolute
existence (wujūd mu'laq) that, upon careful examination, has no reality. It ultimately
reduces to an existence confined to the mind, the actualization of which is impossible in
external reality. Their position necessitates the utmost negation (gh!yat at-ta’'"l) and the
utmost likening (gh!yat at-tamth"l). For they liken Him to impossible concepts, non-
existent things, and inanimate objects, while negating the Names and Attributes—a
negation that ultimately implies the negation of the Divine Essence itself.
َ �ُ ‫ﻷ �ﻧ ُﻬ ْ َﻳ ْﺰ ُﻋ‬ َ َ َ ََ َ َ ََ َ �َ ََ � َ ََ َ ُ َْ ََ َ ُ َْ َ َ ُ ََُ ْ َ � َُْ َ ُُ ْ َ ُُْ َُ َ
‫ﻮن‬ ِ ‫ ﻻ ﻮﺟﻮد وﻻ ﻌﺪوم وﻻ ﺣﻲ وﻻ ﻴﺖ وﻻ ﻋﺎﻟِ وﻻ ﺟﺎ ِﻫﻞ‬:‫ﻓﻐﻼﺗﻬ ﻳﺴﻠﺒﻮن ﻋﻨﻪ اﻟﻨ ِﻘﻴﻀﻴ ِﻦ ﻓﻴﻘﻮﻟﻮن‬
ٌ َ ُْ َ َ َ ْ َ � ُ ُ َ َ ُ َْ ْ ُ ُ� َ ْ� ُ ُ َ َ َ َ َ ُ َْْ ُ ُ�َ َ ْ ْ ‫ﻮه ﺑ‬ َ ُْ�َ
ُ ‫إذا َو َﺻ ُﻔ‬
‫ﺎت ﻓﺴ ِﻠﺒﻮا اﻟﻨ ِﻘﻴﻀﻴ ِﻦ وﻫﺬا �ﺘ ِﻨﻊ ِﻓﻲ‬ ِ ‫ات و إِذا وﺻﻔﻮه ِﺑﺎﻟﻨﻔ ِﻲ ﺷﺒﻬﻮه ِﺑﺎﻟ�ﻌﺪو‬ ِ ‫ﺎت ﺷﺒﻬﻮه ِﺑﺎﻟ�ﻮﺟﻮد‬ ِ ‫ﺎﻹﺛﺒ‬ ِ ِ ‫أﻧﻬ‬
َ َ ُْْ ُ ُ�َ ُْ� َ ُْ �َ � � َ ُ َََ ُ ُ � َ َ َ َ َ ْ ْ ُ� َ َ َْ َ ُ � َ َ ُُْ َ ََ
‫ﺎت‬ِ ‫ﺎب و ﺎ ﺟﺎء ﺑِ ِﻪ اﻟﺮﺳﻮل ﻓﻮﻗﻌﻮا ِﻓﻲ ﺷﺮ ِ�ﺎ ﻓﺮ وا ِﻨﻪ ﻓ ِﺈﻧﻬ ﺷﺒﻬﻮه ﺑِﺎﻟ��ﺘ ِﻨﻌ‬ ِ ‫ﻮل؛ وﺣﺮﻓﻮا ﺎ أﻧﺰل اﷲ ِﻦ اﻟ ِﻜﺘ‬ ِ ‫ﺑﺪاﻫ ِﺔ اﻟﻌﻘ‬
‫اﺟ ٍﺐ‬ َ ‫ﻮد َﻻ ُﺑ �ﺪ َﻟ ُﻪ ْﻦ ُ ﻮﺟﺪ‬
‫و‬ َ ‫ أَ �ن ْاﻟ ُﻮ ُﺟ‬.‫ﻴﻀ ْﻴﻦ ﻛ َﻼ ُﻫ َ�ﺎ ْﻦ ْاﻟ ُ� ْ� َﺘﻨ َﻌﺎت َو َﻗ ْﺪ ُﻋﻠ َ ﺑﺎﻻ ْﺿﻄ َﺮار‬ �
َ ‫اﻟﻨﻘ‬ ‫ﻊ‬ �
َْ َ َْ � ُ َْ ْ
‫ﺠ‬ ‫ﻛ‬ ‫ﻦ‬ ‫ﻴ‬ ‫ﻴﻀ‬ ‫إذ ﺳﻠﺐ اﻟﻨ ِﻘ‬
ِ ٍ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َْ ُ ُ ْ ْ َ ً ْ َ ُ ُ ُ ُ ُ َ ْ َ َ ُ ُ َ َ َ ُ َ َ ْ َ َ ُ ُ ُ ْ َْ َ ُ ُ َ َ � َ َ َ ُ َِ �َ � َ َ
‫ﻮب أو‬ ِ ‫ِﺑﺬاﺗِ ِﻪ ﻏ ِﻨﻲ ﻋ�ﺎ ِﺳﻮاه؛ ﻗ ِﺪﻳ ٍ أزﻟِﻲ؛ ﻻ ﻳﺠﻮز ﻋﻠﻴ ِﻪ اﻟﺤﺪوث وﻻ اﻟﻌﺪم ﻓﻮﺻﻔﻮه ِﺑ�ﺎ ﻳ�ﺘ ِﻨﻊ وﺟﻮده ﻓﻀﻼ ﻋﻦ اﻟﻮﺟ‬

12
 َ ْ َْ ُ ُْ
ِ‫اﻟﻮﺟﻮ ِد أو اﻟ ِﻘﺪم‬
The extremists among them negate contradictory pairs from Him, saying: ‘He is neither
existent nor non-existent, neither living nor dead, neither knowing nor ignorant.’ They
claim this because, according to them, describing Him with affirmation likens Him to
existing things, while describing Him with negation likens Him to non-existent things.
Thus, they negate both contradictories. This is impossible according to self-evident
reason. They distorted what All!h revealed in the Book and what the Messenger brought,
thereby falling into something worse than what they sought to flee from. For they likened
Him to impossible concepts, since negating two contradictories is like affirming two
contradictories—both are impossibilities. It is known by necessity that existence requires
an Originator Who is Necessary by His Essence (W!jib bi-dh!tih"), independent of all else,
Pre-eternal (Qad"m Azal"), upon Whom origination (ḥudūth) and non-existence (‘adam)
are impermissible. Yet, they described Him with attributes whose very existence is
impossible, let alone being Necessary, Existent, or Pre-eternal.
ََ ْ ْ َ ُ ُْ َُ ُ َُ َ َ َ ْ ْ ‫ون ﺻ َﻔﺎت‬ َ َ ْ َ ُ � ُ ُ َ ََ ُْ َ َََْ َ ََْ ْ ٌَ َ َُْ َ َ َ
‫ﻮد اﻟ ُ�ﻄﻠﻖ‬ ‫ﺎت وﺟﻌﻠﻮه ﻫﻮ اﻟﻮﺟ‬ِ ‫اﻹﺛﺒ‬ ِ ِ ِ
َ ‫ﺎﻓﺎت ُد‬
ِ ‫اﻹﺿ‬ ِ ‫ﻮب و‬ ِ ‫وﻗﺎرﺑﻬ ﻃﺎﺋِﻔﺔ ِﻦ اﻟﻔﻼ ِﺳﻔ ِﺔ وأﺗﺒﺎﻋﻬ ﻓ َﻮﺻﻔﻮه ِﺑﺎﻟﺴﻠ‬
ََ � ُ َ ُ َْْ ْ َُْ َ َ َ َ َ ْ � � ُ ُ َ َ ََ � َْْ َْ َ ْ ْ َْ
‫اﻟﺼﻔﺔ‬ ‫ات َو َﺟ َﻌﻠﻮا‬ ِ ‫ﻳﺢ اﻟﻌﻘ ِﻞ أن ﻫﺬا ﻻ ﻳﻜﻮن إﻻ ِﻓﻲ اﻟﺬﻫ ِﻦ ﻻ ِﻓﻴ�ﺎ ﺧﺮج ﻋﻨﻪ ِﻦ اﻟ�ﻮﺟﻮد‬ ِ ‫اﻹﻃﻼ ِق َوﻗﺪ ُﻋ ِﻠ َ ﺑِ َﺼ ِﺮ‬ ِ ‫ﺑِﺸﺮ ِط‬
ْ ََْ ُ
ْ ْ ََ � ُ َ ‫ﺎﻳﺎ ْاﻟ َﺒﺪ‬
َ ‫ َﻓ َﺠ َﻌ ُﻠﻮا ْاﻟﻌ ْﻠ َ َﻋ ْﻴ َﻦ ْاﻟ َﻌﺎﻟ ُ َﺎﻜ َﺑ َﺮ ًة ﻟ ْﻠ َﻘ َﻀ‬،‫ﻮف‬
َ ُ َْْ َ
‫اﻟﺼﻔﺔ ِﻫ َﻲ اﻷﺧ َﺮى ﻓﻠ ُﻳ َ� �ﻴ ُﺰ وا َﺑﻴ َﻦ‬ ‫ﺎت َو َﺟ َﻌﻠﻮا َﻫ ِﺬ ِه‬ ‫ﻳﻬ‬
ِ ِ ِ ِِ ِ ‫ﺻ‬ ‫ِﻫﻲ اﻟ�ﻮ‬
� ُ � ُُْ ً ْ َ َ َْ َ َ ُْْ َ ْ ْ
‫ﺎت‬
ِ ‫ور ﻳ‬ ِ ‫اﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة واﻟ� ِﺸﻴﺌ ِﺔ ﺟﺤﺪا ﻟِﻠﻌﻠﻮمِ اﻟﻀﺮ‬
Close to them is a group of philosophers and their followers who described Him using
only negations (sulūb) and relations (i.!f!t), without affirming positive attributes. They
defined Him as Absolute Existence qualified by absoluteness (al-wujūd al-mu'laq bi-shar'
al-i'l!q). However, it is known by clear reason that such a concept can only exist in the
mind, not among externally existing realities. They equated the attribute with the one
described, making knowledge identical to the knower, in obstinate denial of self-evident
truths. They also equated one attribute with another, failing to distinguish between
knowledge, power, and will, thereby rejecting necessary truths.
ُْْ َ َ � ْ ُُ� َ ََ َ َ ُ َ َ ْ َ ْ � َََُْ ََُْ� ْ َ َ َ َ ُْ ْ ْ ََ ْ َْ ْ َ ٌَ َ ٌَ َ َُْ َ َ َ
ِ ‫ﷲ اﻷﺳ�ﺎء دون ﺎ ﺗﺘﻀ�ﻨﻪ ِﻦ اﻟﺼﻔ‬
‫ﺎت ﻓ ِ ﻨﻬ‬ ِ ِ ‫وﻗﺎرﺑﻬ ﻃﺎ ِﺋﻔﺔ ﺛﺎ ِﻟﺜﺔ ﻦ أﻫ ِﻞ اﻟﻜﻼمِ ِﻦ اﻟ�ﻌﺘ ِﺰﻟ ِﺔ و ﻦ اﺗﺒﻌﻬ ؛ ﻓﺄﺛﺒﺘﻮا‬
ُْ َ ٌ َ ْ َ ٌ َ َ َ ْ َ ُْْ َ َ ََُ ْ َ ْ َ ْ َ ْ َ ْ َ َ َْ َ َ � َ َ َْ َ َ َ ْ ََ َ ْ َ
‫ﻳﺮ ِﺑﻼ ﻗﺪ َر ٍة‬ ِ ‫ﻦ ﺟﻌﻞ اﻟﻌ ِﻠﻴ واﻟﻘ ِﺪﻳﺮ؛ واﻟﺴ ِ ﻴﻊ؛ واﻟﺒ ِﺼﻴﺮ؛ ﺎﻛﻷﻋﻼمِ اﻟ�ﺤﻀ ِﺔ اﻟ�ﺘﺮا ِدﻓ‬
‫ﺎت و ِﻨﻬ ﻦ ﻗﺎل ﻋ ِﻠﻴ ِﺑﻼ ِﻋﻠ ٍ ﻗ ِﺪ‬
َ � ْ َُ� َ َ َ َ ُ َ ْ َََُْ َ َ ََ ْ َ َ ٌ َ ٌ َ
‫ﺎت‬
ِ ‫ﺳ ِ ﻴﻊ ﺑ ِﺼﻴﺮ ﺑِﻼ ﺳ� ٍﻊ وﻻ ﺑﺼ ٍﺮ ﻓﺄﺛﺒﺘﻮا ِاﻻﺳ دون ﺎ ﺗﻀ�ﻨﻪ ِﻦ اﻟﺼﻔ‬
Close to them also is a third group from the scholastic theologians (Ahl al-Kal!m),
namely the Mu’tazilah and their followers. They affirmed the Names of All!h but denied
the Attributes implied by them. Some among them treated names like Al-’Al"m (The All-
Knowing), Al-Qad"r (The All-Powerful), As-Sam"’ (The Hearing), and Al-Ba)"r (The Seeing)
as mere proper nouns, synonymous with each other. Others said: ‘He is Knowing without
knowledge, Powerful without power, Hearing and Seeing without hearing or sight.’ Thus,
they affirmed the Name while denying the Attribute it entails.
َ َ ْ َ َْ ٌ ُ ْ َ ‫ﺎﻗﻀ َﻬﺎ ﺑ َﺼﺮ ﻳﺢ ْاﻟ َ� ْﻌ ُﻘﻮل ْاﻟ ُ� َﻄﺎﺑﻖ ﻟ َﺼﺤﻴﺢ ْاﻟ َ� ْﻨ ُﻘ‬ ُ ََ ََ َ َُ َ َ ََ َ َ َ َ ُ ََ ْ َ
‫ﺎت‬ِ �‫ﻮل ﺬﻛﻮر ِﻓﻲ ﻏﻴ ِﺮ ﻫ ِﺬ ِه اﻟﻜ ِﻠ‬ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ‫ﺎن ﺗﻨ‬ ِ ‫واﻟﻜﻼم ﻋﻠﻰ ﻓﺴﺎ ِد ﻘﺎﻟ ِﺔ ﻫﺆﻻ ِء وﺑﻴ‬
� ُ َ َْ َْ َ
َ‫اﻟﻨ َﻈﺮ‬ ْ� َ ْ � ْ ََُُْْ َ َ َ ُْ �َ َ َ َ ُ َََ ْ َ ْ َ � َ ُُْ َ َُ َ َ
‫ﻴﻞ وﻟﻮ أ ﻌﻨﻮا‬ ِ ‫ﻳﻒ واﻟﺘﻌ ِﻄ‬ ِ ‫ﻴﺮ ِه و ِﻓﻲ ﺷﺮ ِﻨﻪ ﻊ ﺎ ﻳﻠﺰ ﻬ ِﻦ اﻟﺘﺤ ِﺮ‬ ِ ‫وﻫﺆﻻ ِء ﺟ ِ ﻴﻌﻬ ﻳ ِﻔﺮ ون ِﻦ ﺷﻲ ٍء ﻓﻴﻘﻌﻮن ِﻓﻲ ﻧ ِﻈ‬
َ ُ
� ْ َ � َْ ْ ُ َ � ْ ُ َََ ُ َ ُ َْْ َ َْ َ َ َ َ ْ ُ ْ َ َْ ُ � َ َ َ َ َ ُ ْ َ َْ ْ � َ َ
‫ﻳﻦ َﻳ َﺮ و َن أﻧ َ�ﺎ‬ ‫ﻴﻪ اﻟ�ﻌﻘﻮﻻت؛ وﻟﺎﻜﻧﻮا ِﻦ اﻟ ِﺬﻳﻦ أوﺗﻮا اﻟ ِﻌﻠ اﻟ ِﺬ‬ ِ ‫ﺎت ﻛ�ﺎ ﺗﻘﺘ ِﻀ‬ ِ ‫ﻟﺴﻮ وا ﺑﻴﻦ اﻟ�ﺘ�ﺎ ِﺛﻼ ِت وﻓﺮﻗﻮا ﺑﻴﻦ اﻟ�ﺨﺘ ِﻠﻔ‬
َ َُْْ َ�َ ُْ َ ُ ْ َْ َْ ْ ُْ� ََ َْ َْ َ َ َْ َ � َ ْ � َ َ ُ ُ � َ َ ُْ
ْ
‫ وﻟ ِﻜﻨﻬ ِﻦ أﻫ ِﻞ اﻟ�ﺠﻬﻮﻻ ِت اﻟ�ﺸﺒﻬ ِﺔ ِﺑﺎﻟ�ﻌﻘﻮﻻ ِت‬.‫ﻴﺪ‬ ِ ِ ‫ﻳﺰ اﻟﺤ‬ ِ ‫اط اﻟﻌ ِﺰ‬ ِ ‫ﻮل ﻫﻮ اﻟﺤﻖ ِﻦ رﺑ ِﻪ و ﻳﻬ ِﺪي إﻟﻰ ِﺻﺮ‬ ِ ‫أﻧ ِﺰل إﻟﻰ اﻟﺮﺳ‬
� ْ� َ ُ َُْ َ � َْْ َ ُ َُْ
‫ﺎت‬ ِ ‫ﺎت و ﻳﻘﺮ ِﻄﻮن ِﻓﻲ اﻟﺴ� ِﻌﻴ‬ ِ ‫ﻳﺴﻔ ِﺴﻄﻮن ِﻓﻲ اﻟﻌﻘ ِﻠﻴ‬
The discussion exposing the corruption of the positions of these groups and
demonstrating their contradiction with clear reason, which corresponds to authentic
revelation, is mentioned elsewhere beyond these brief words. All these groups flee from

13
one perceived problem only to fall into its equivalent or something worse, alongside the
distortion (taḥr"f) and negation (ta’'"l) that their views necessitate. Had they reflected
deeply, they would have treated like things alike and differentiated between different
things, as reason demands. They would then have been among those endowed with
knowledge, who see that what was revealed to the Messenger is indeed the truth from
his Lord and guides to the path of the Exalted in Might (Al-’Az"z), the Praiseworthy (Al-
Ḥam"d). However, they belong to the people of obscurities disguised as rational concepts;
they engage in sophistry regarding matters of reason (al-’aqliyy!t) and Qarmatian-like
distortion regarding matters based on revelation (as-sam’iyy!t).
َََ ْ َ َ َ ْ ُْ َ ُُ ُ َ ُ ُ ْ َ ْ ُ َ �َ َ َ ُ َْ ْ �ُ َ ُ�َ َْ ْ َ ُ َ َ ُ َْ ُ�َ َ َ َ
‫ان‬ ِ ‫وذﻟِﻚ أﻧﻪ ﻗﺪ ﻋ ِﻠ ِﺑﻀﺮ ور ِة اﻟﻌﻘ ِﻞ أﻧﻪ ﻻ ﺑﺪ ِﻦ ﻮﺟﻮ ٍد ﻗ ِﺪﻳ ٍ ﻏ ِﻨ �ﻲ ﻋ�ﺎ ِﺳﻮاه إذ ﻧﺤﻦ ﻧﺸﺎ ِﻫﺪ ﺣﺪوث اﻟ�ﺤﺪﺛ‬
ِ ‫ ﺎﻛﻟﺤﻴﻮ‬:‫ﺎت‬
ْ ْ َ َ َ ْ ْ َ ْ َْ َْ َ َْ ْ ُ ْ َ� َ َْْ َ
‫اﺟ ِﺐ َوﻻ ُ �ﺘ ِﻨ ٍﻊ َوﻗﺪ ُﻋ ِﻠ َ ِﺑ ِﺎﻻﺿ ِﻄ َﺮ ِار أ �ن اﻟ ُ�ﺤ َﺪث ﻻ ُﺑ �ﺪ ﻟ ُﻪ ِﻦ ُ ﺤ ِﺪ ٍث‬
ِ ‫ﺎت َواﻟ َﺤﺎ ِدث ُ � ِﻜ ٌﻦ ﻟﻴ َﺲ ِﺑ َﻮ‬
ِ ‫واﻟ�ﻌ ِﺪ ِن واﻟﻨﺒ‬
َْ ْ ُ ُ ُ ُ َْ َ َ َ ُ َ ْ ُ ُ َْ ْ َ َْ ْ ُ ُ َْ َ َ َ َ َ ُ ْ َُ �ُ َ َ ُْ ْ َ
‫ﻮن﴾ ﻓ ِﺈذا ﻟ َﻳﻜﻮﻧﻮا ﺧ ِﻠﻘﻮا ِﻦ ﻏﻴ ِﺮ‬ ‫ ﴿أم ﺧ ِﻠﻘﻮا ِﻦ ﻏﻴ ِﺮ ﺷﻲ ٍء أم ﻫ اﻟﺨﺎﻟِﻘ‬:‫ﻮﺟ ٍﺪ ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ِ َ ‫واﻟ�� ِﻜﻦ ﻻ ﺑﺪ ﻟﻪ ِﻦ‬
َ
ََُْ َ ً َ َُْ � َ �ََ ْ ُْ َ ُ َ ْ ُْ ََ َ
‫ﺧﺎﻟِ ٍﻖ وﻻ ﻫ اﻟﺨﺎﻟِﻘﻮن ِﻷﻧﻔ ِﺴ ِﻬ ﺗﻌﻴﻦ أن ﻟﻬ ﺧﺎﻟِﻘﺎ ﺧﻠﻘﻬ‬
This is because it is known by rational necessity that there must be an Existent Being who
is Pre-eternal (Qad"m) and independent of all else. This is evident as we witness the
origination of created things, such as animals, minerals, and plants. An originated thing
(ḥ!dith) is contingent (mumkin), neither necessary (w!jib) nor impossible (mumtani’). It
is known by necessity that every originated thing must have an originator (muḥdith), and
every contingent thing must have an establisher (mūjid). As All!h, the Exalted, said: {Or
were they created by nothing, or were they the creators [of themselves]?} [A'-Ṭūr: 35].
Since they were neither created by nothing nor were they their own creators, it is
determined that they must have a Creator who created them.
ْ َ ُ ُْ َُ َْ ٌ ُْ ٌ َ ْ ُ َُ َ َ َْ ٌ َ ٌ َ َ ُ َ ُ ُْ َ َ ُ � ُْ ْ ْ َ َ
:‫ﻮد َواﻟ َﻌ َﺪ َم‬ ‫اﺟﺐ ِﺑﻨﻔ ِﺴ ِﻪ و ﺎ ﻫﻮ ﺤﺪث � ِﻜﻦ ﻳﻘﺒﻞ اﻟﻮﺟ‬ ِ ‫ور ِة أ �ن ِﻓﻲ اﻟﻮﺟﻮ ِد ﺎ ﻫﻮ ﻗ ِﺪﻳ و‬ ‫َو إِذا ﺎﻛ َن ِﻦ اﻟ َ�ﻌﻠﻮمِ ِﺑﺎﻟﻀﺮ‬
َْ َ َ ُ ُ َ ْ َ َ ُ ُ ُ َ ُ َ ْ َ ُ ُْ � َ ُ َ � ْ ْ َ َ
ٌ ‫ﻮد َو َﻫﺬا َ ْﻮ ُﺟ‬ َ
ٌ ‫ﻮم أ �ن َﻫﺬا َ ْﻮ ُﺟ‬ َ ٌ ‫َﻓ َ� ْﻌ ُﻠ‬
‫ﻮد َوﻻ َﻳﻠ َﺰ ُم ِﻦ اﺗﻔﺎ ِﻗ ِﻬ َ�ﺎ ِﻓﻲ ﺴ�ﻰ اﻟﻮﺟﻮ ِد أن ﻳﻜﻮن وﺟﻮد ﻫﺬا ِﺜﻞ وﺟﻮ ِد ﻫﺬا ﺑﻞ‬
َ
‫اﻹ َﺿﺎﻓ ِﺔ‬
ْ َْ ْ َ َ � َ ُ َ َُُ ََ ََْ َ � َ ْ َُُ َ� َ ُ � ُ َ ََ ُ ُ ُ َ ُ � ُ َ ََ ُ ُ ُ
ِ ‫ ﻻ ﻳﻘﺘ ِﻀﻲ ﺗ�ﺎﺛﻠﻬ�ﺎ ِﻓﻲ َ ﺴ�ﻰ ذﻟِﻚ ِاﻻﺳ ِ ِﻋﻨﺪ‬:َ ‫وﺟﻮد ﻫﺬا ﻳﺨﺼﻪ و وﺟﻮد ﻫﺬا ﻳﺨﺼﻪ واﺗﻔﺎﻗﻬ�ﺎ ِﻓﻲ اﺳ ٍ ﻋﺎم‬
َ � ٌ ُ َْ ٌ ْ َ َ ُ َْ � َ ٌ ُ َْ ٌ ْ َ َ َْ ْ � َ َ ٌ َ ُ َُ ََ َْ َ ْ� َ ْ � َ
‫إن َﻫﺬا‬ :‫ ﻓﻼ ﻳﻘﻮل ﻋﺎ ِﻗﻞ إذا ِﻗﻴﻞ أن اﻟﻌﺮش ﺷﻲء ﻮﺟﻮد وأن اﻟﺒﻌﻮض ﺷﻲء ﻮﺟﻮد‬.‫ﻴﺪ َوﻻ ِﻓﻲ ﻏﻴ ِﺮ ِه‬ ِ ‫ﻴﺺ واﻟﺘﻘ ِﻴ‬ ِ ‫واﻟﺘﺨ ِﺼ‬
ُ ُ َْ ُ ْ � َْ َ َ ْ َ َ ُ ُ َْ ٌ ُ َْ ٌ ْ َ َْ َ ْ ُ َ � َ ْ
ُ ُ َ � � َُ َ َ � َ َ َْ
‫ﻴﻪ ﺑﻞ اﻟﺬﻫﻦ ﻳﺄﺧﺬ‬ ِ ‫ِﺜﻞ ﻫﺬا؛ ِﻻﺗﻔﺎ ِﻗ ِﻬ�ﺎ ِﻓﻲ ﺴ�ﻰ اﻟﺸ ْﻲ ِء واﻟﻮﺟﻮ ِد ِﻷﻧﻪ ﻟﻴﺲ ِﻓﻲ اﻟﺨ ِﺎر ِج ﺷﻲء ﻮﺟﻮد ﻏﻴﺮﻫ�ﺎ ﻳﺸﺘ ِﺮﺎﻛ ِن ِﻓ‬
‫ﻴﻪ‬ ُُ َ ْ َ َ ُ � ُ َ َ ُْ �ُ ُ ُ َُ ٌ ُ َْ َ َ َ ٌ ُ َْ َ َ َ َ َ َ ُْ ْ ْ � َ ُ َُ �� ُ ً ََ ْ ُ ً َْ
ِ ‫ ﻓﻮﺟﻮد ﻛﻞ ِﻨﻬ�ﺎ ﻳﺨﺼﻪ ﻻ ﻳﺸﺮﻛﻪ ِﻓ‬:‫ﻌﻨﻰ ﺸﺘﺮﺎﻛ ﻛﻠﻴﺎ ﻫﻮ ﺴ�ﻰ ِاﻻﺳ ِ اﻟ�ﻄﻠ ِﻖ و إِذا ِﻗﻴﻞ ﻫﺬا ﻮﺟﻮد وﻫﺬا ﻮﺟﻮد‬
ْ �ُ ٌَ ْ َ َْ
‫ﻏﻴ ُﺮ ُه؛ َ َﻊ أ �ن ِاﻻﺳ َ َﺣ ِﻘﻴﻘﺔ ِﻓﻲ ﻛﻞ ِﻨ ُﻬ َ�ﺎ‬
Since it is necessarily known that within existence there is that which is Pre-eternal and
Necessary by Himself (Qad"m W!jib bi-nafsih"), and that which is originated and
contingent (Muḥdath Mumkin), accepting both existence and non-existence, it is clear
that both [types] exist. However, their agreement in sharing the designation ‘existence’
(wujūd) does not necessitate that the existence of the former is like the existence of the
latter. Rather, the existence of the Necessary Being is unique to Him, and the existence of
the contingent being is unique to it. Their agreement in a general term does not
necessitate similarity in the specific reality denoted by that term when it is qualified,
specified, or restricted, nor in any other aspect. No rational person would say, if told that
the Throne (‘Arsh) is an existing thing and a gnat is an existing thing, that the existence
of the Throne is like the existence of the gnat merely because they share the designation
of ‘thing’ (shay’) and ‘existence’ (wujūd). This is because there is no external,
independently existing entity called ‘existence’ in which they both partake. Rather, the
mind abstracts a shared, universal meaning, which is what the absolute term denotes.
When it is said, ‘This exists’ and ‘That exists,’ the existence of each is particular to it, not
shared by anything else, even though the term ‘existence’ applies truly to both.

14
 َْ َ ُ ُ َ ْ َ َ َْ ْ َ ُ َ ً َ ْ ُ َ َْْ َ ْ ْ َ ََ َ َْ َ َْ َْ ُ� � َ َ َ َ
‫ﻴﻬﺎ ﻏﻴ ُﺮ ُه‬ ‫ﺎء ُ ﺨﺘ �ﺼﺔ ِﺑ ِﻪ إذا أ ِﺿﻴﻔﺖ إﻟﻴ ِﻪ ﻻ ﻳﺸﺮﻛﻪ ِﻓ‬ �‫اﷲ ﻧﻔ َﺴ ُﻪ ِﺑﺄﺳ َ�ﺎ ِء َو َﺳ ��ﻰ ِﺻﻔﺎﺗِ ِﻪ ِﺑﺄﺳ�ﺎ ِء؛ وﺎﻛﻧﺖ ﺗِﻠﻚ اﻷﺳ‬ ‫وﻟِﻬﺬا ﺳ�ﻰ‬
ََْ َ
ْ � َ َ َ ْ ْ َ ْ َ ُ َ َ َ ْ ْ َ ْ ُ َ ُ ْ َْ َ َ ُ ْ � َ ْ ُ َ َْ َ ُ ْ َ َ َْ � َ َ
‫ﻴﺺ؛ وﻟ‬ِ ‫اﻹﺿﺎﻓ ِﺔ واﻟﺘﺨ ِﺼ‬ ِ ‫وﺳ�ﻰ ﺑﻌﺾ ﺨﻠﻮﻗﺎﺗِ ِﻪ ﺑِﺄﺳ�ﺎ ِء ﺨﺘﺼ ٍﺔ ﺑِ ِﻬ ﻀﺎﻓ ٍﺔ إﻟﻴ ِﻬ ﺗﻮا ِﻓﻖ ﺗِﻠﻚ اﻷﺳ�ﺎء إذا ﻗ ِﻄﻌﺖ ﻋﻦ‬
َ ُ َ� ْ � َ َ َ ْ ْ َ ْ � َ َ ْ ْ َْ َ � َ َ ُ � َ ُ ُ ََ َ َْ ْ َ� ْ ََْْ
‫ اﺗﻔﺎﻗ ُﻬ َ�ﺎ َوﻻ‬:‫ﻴﺺ‬ ِ ‫اﻹﺿﺎﻓ ِﺔ واﻟﺘﺨ ِﺼ‬
ِ ‫ﻳﺪ ﻋﻦ‬ ِ ‫اﻹﻃﻼ ِق واﻟﺘﺠ ِﺮ‬ ِ ‫ﺎق ِاﻻﺳ�ﻴ ِﻦ وﺗ�ﺎﺛ ِﻞ ﺴ�ﺎﻫ�ﺎ واﺗﺤﺎ ِد ِه َ ِﻋﻨﺪ‬ ِ ‫ﻳﻠﺰم ِﻦ اﺗﻔ‬
‫ﻴﺺ‬
ْ � َ َ ْ
َ ‫ﺎﻫ َ�ﺎ ﻋ ْﻨ َﺪ‬ ً َ
ُ �� ‫اﻟﺘ ْﺨﺼﻴﺺ ﻓ ْﻀﻼ َﻋ ْﻦ أ ْن َﻳ �ﺘﺤ َﺪ ُ َﺴ‬ � َ َ
‫اﻹ َﺿﺎﻓ ِﺔ و‬
ْ َْ � َ ُْ َُ ََ
ِ ‫اﻹﺿﺎﻓ ِﺔ واﻟﺘﺨ ِﺼ‬ ِ ِ ِ ِ ِ ِ ‫ﺗ�ﺎﺛﻞ اﻟ�ﺴ�ﻰ ِﻋﻨﺪ‬
For this reason, All!h named Himself with Names and named His Attributes with names.
These Names, when attributed to Him, are unique to Him, and no other shares in them
[in the same manner]. He also named some of His creatures with names specific to them
and attributed to them, which correspond to His Names when considered in isolation,
detached from attribution and specification. However, the agreement of the two names,
and the similarity or identity of their meaning when taken absolutely and abstracted from
attribution and specification, does not necessitate that the realities they denote are
identical or similar when attributed and specified—let alone that the denoted reality
itself becomes identical when attributed and specified.
ْ ْ ْ َ ََ ْ ُ ‫اﷲ َﻻ َإﻟ َﻪ �إﻻ ُﻫ َﻮ ْاﻟ َﺤ �ﻲ ْاﻟ َﻘ �ﻴ‬
ُ � ﴿ :‫اﷲ َﻧ ْﻔ َﺴ ُﻪ َﺣ �ﻴﺎ َﻓ َﻘ َﺎل‬ ُ � ‫َﻓ َﻘ ْﺪ َﺳ ��ﻰ‬
‫ ﴿ ُﻳﺨ ِﺮ ُج اﻟ َﺤ �ﻲ ِ َﻦ اﻟ َ� �ﻴ ِﺖ‬:‫ﻮم﴾ َو َﺳ ��ﻰ َﺑﻌ َﺾ ِﻋ َﺒﺎ ِد ِه َﺣ �ﻴﺎ؛ ﻓﻘﺎل‬
ْ ْ َ َْ َ
َ ْ � ٌ ْ � َ ْ َُ َْ � � َ ْ َ َ َ ْ � َ ْ َ َ َ َْ َ � َ ْ َ َ � َ ْ ُ ْ ُ َ
‫ ﴿ ُﻳﺨ ِﺮ ُج اﻟ َﺤ �ﻲ ِ َﻦ‬:‫ﷲ ُ ﺨﺘ �ﺺ ﺑِ ِﻪ َوﻗﻮﻟ ُﻪ‬ ِ ِ ‫و ﻳﺨ ِﺮج اﻟ�ﻴﺖ ِﻦ اﻟﺤﻲ﴾ وﻟﻴﺲ ﻫﺬا اﻟﺤﻲ ِﺜﻞ ﻫﺬا اﻟﺤﻲ ِﻷن ﻗﻮﻟﻪ اﻟﺤﻲ اﺳ‬
َ ْ ْ َْ ْ َ ْ � ْ َ َ �ُ َ َ ُْ َ َ �َ َ� َ � َ ْ ُ ‫اﺳ ٌ ﻟ ْﻠ َﺤ �ﻲ ْاﻟ َ� ْﺨ ُﻠ‬ ْ ْ
‫ﻴﺺ؛ َوﻟ ِﻜﻦ ﻟﻴ َﺲ ﻟِﻠ ُ�ﻄﻠ ِﻖ ُ َﺴ ��ﻰ‬ ِ ‫ﺎن إذا أﻃ ِﻠﻘﺎ وﺟﺮدا ﻋﻦ اﻟﺘﺨ ِﺼ‬ ِ ‫ﻮق ﺨﺘﺺ ِﺑ ِﻪ و إِﻧ�ﺎ ﻳﺘ ِﻔﻘ‬ ِ ِ ﴾‫اﻟ َ� �ﻴ ِﺖ‬
َ َ َ ْ
َ ْ َ َ َْ � َ ُ َ َْ َ َ ُ ً ْ ْ ً ْ َ َ ْ
ُْ ْ َُ َ َ � َ ْ َ ْ ْ َ َ ْ ٌ ُ َْ
‫ﺎص ُﻳﻘ �ﻴ ُﺪ ذﻟِ َﻚ ﺑِ َ�ﺎ َﻳﺘ َ� �ﻴ ُﺰ ﺑِ ِﻪ‬ ِ ‫ﻮﺟﻮد ِﻓﻲ اﻟﺨ ِﺎر ِج وﻟ ِﻜﻦ اﻟﻌﻘﻞ ﻳﻔﻬ ِﻦ اﻟ�ﻄﻠ ِﻖ ﻗﺪرا ﺸﺘﺮﺎﻛ ﺑﻴﻦ اﻟ�ﺴ�ﻴﻴ ِﻦ و ِﻋﻨﺪ ِاﻻﺧ ِﺘﺼ‬
ُ ‫اﷲ َوﺻ َﻔﺎﺗﻪ ُﻳ ْﻔ َﻬ ُ ْﻨ َﻬﺎ َ ﺎ َد �ل َﻋ َﻠ ْﻴﻪ اﻻ ْﺳ‬ � َ َْ َ ََ ْ �ُ ََ َ ْ ْ َ ُ ُ ْ َْ َ ُ ْ َْ ْ َ ُ َ ْ
ِ ِ ِ ِ ِ ِ ِ ‫ﻴﻊ أﺳ�ﺎ ِء‬ ِ ِ ‫ﻮق واﻟ�ﺨﻠﻮق ﻋﻦ اﻟﺨﺎﻟِ ِﻖ وﻻ ﺑﺪ ِﻦ ﻫﺬا ِﻓﻲ ﺟ‬ ِ ‫اﻟﺨﺎﻟِﻖ ﻋﻦ اﻟ�ﺨﻠ‬
َ ْ َ َ ْ ُ ْ َْ ََ َ ُ ْ َُ َْ َ ‫ﺎﻓﺔ َواﻻ ْﺧﺘ‬ َ َ ْ َْ َ � َ َ َ َ � َ َ َ َ ُ ْ
‫ﻮق ﻟِﻠﺨﺎﻟِ ِﻖ ِﻓﻲ ﺷ ْﻲ ٍء ِﻦ ﺧ َﺼﺎﺋِ ِﺼ ِﻪ‬ ِ ‫ﻠ‬ ‫ﺨ‬ � ‫اﻟ‬ ‫ﺔ‬
ِ ‫ﻛ‬ ‫ﺎر‬ ‫ﺸ‬ ‫ﻦ‬ ِ ‫ﺔ‬‫ﻌ‬ ‫ﻧ‬
ِ ‫ﺎ‬ � ‫اﻟ‬ : ‫ﺎص‬ ِ ‫ﺼ‬ ِ ِ ِ ‫ﺿ‬ ‫ﺎﻹ‬
ِ ِ ‫ﺑ‬ ‫ﻪ‬
ِ ‫ﻴ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ل‬ ‫د‬ ‫ﺎ‬ ‫و‬ ‫ﺎق‬
ِ ‫ِﺑﺎﻟ�ﻮاﻃﺄ ِة و ِاﻻﺗﻔ‬
‫ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬
For instance, All!h named Himself Living (Ḥayy), saying: {All!h - there is no deity except
Him, the Ever-Living (Al-Ḥayy), the Sustainer of [all] existence (Al-Qayyūm)} [Al-Baqarah:
255]. And He named some of His servants living (ḥayy), saying: {He brings the living (al-
ḥayy) out of the dead and brings the dead out of the living (al-ḥayy)} [Ar-Rūm: 19]. Yet,
this living is not like that Living. For His Name ‘Al-Ḥayy’ is a Name of All!h, unique to
Him. His statement, {He brings the living (al-ḥayy) out of the dead}, refers to the created
living being, a designation unique to it [in its context]. The two only agree [in meaning]
when the term is used absolutely and stripped of specification. However, an absolute
concept [like ‘living’ in the abstract] does not denote a specific entity existing externally.
Rather, the intellect understands from the absolute term a shared conceptual measure
between the two denoted realities. When specified [to All!h or creation], this concept is
qualified by that which distinguishes the Creator from the creature, and the creature from
the Creator. This principle must be applied to all of All!h’s Names and Attributes: one
understands from them the meaning indicated by the name through general agreement
(muw!'a’ah) and shared concept, and also the meaning indicated by attribution and
specification, which precludes the creature from sharing with the Creator in any of His
unique characteristics, Glorified and Exalted is He.
َ َ ْ ْ َُ ُ ُ � ََ َ ََ ً َ ْ ً ً َْ ُ� � َ َ َ َ َ
‫وه ِﺑﻐﻼمٍ َﻋ ِﻠﻴ ٍ ﴾ َﻳﻌ ِﻨﻲ إﺳ َﺤﺎق َو َﺳ ��ﻰ آﺧ َﺮ‬ ‫ ﴿وﺑﺸﺮ‬:‫اﷲ ﻧﻔ َﺴ ُﻪ َﻋ ِﻠﻴ�ﺎ َﺣ ِﻠﻴ�ﺎ َو َﺳ ��ﻰ َﺑﻌ َﺾ ِﻋ َﺒﺎ ِد ِه ﻋ ِﻠﻴ�ﺎ ﻓﻘﺎل‬ ‫وﻛﺬ ِﻟﻚ ﺳ�ﻰ‬
ً َ ً َ ُ َ َْ � َ َ َ ْ َ ُ َ ْ َ َ َ ْ ْ
َ ُ َ َ ْ ََ َ َ ْ َْ َ َ ُ ُ َ ْ � ََ َ ََ ً َ
‫ وﺳ�ﻰ ﻧﻔﺴﻪ ﺳ ِ ﻴﻌﺎ ﺑ ِﺼﻴﺮا‬، ِ ‫ ﴿ﻓﺒﺸﺮﻧﺎه ِﺑﻐﻼمٍ ﺣ ِﻠﻴ ٍ ﴾ ﻳﻌ ِﻨﻲ إﺳ�ﺎ ِﻋﻴﻞ وﻟﻴﺲ اﻟﻌ ِﻠﻴ ﺎﻛﻟﻌ ِﻠﻴ ِ وﻻ اﻟﺤ ِﻠﻴ ﺎﻛﻟﺤ ِﻠﻴ‬:‫ﺣ ِﻠﻴ�ﺎ ﻓﻘﺎل‬
ُْ ُ � ‫اﻟﻨﺎس أَ ْن َﺗ ْﺤ ُﻜ ُ�ﻮا ﺑ ْﺎﻟ َﻌ ْﺪل‬
َ � ‫إن‬ � َ َْ ْ ُ ْ َ َ َ َ َ ْ َ َ َ َ َ ْ � َُ ْ َ ُْ ُُ َْ َ� � َ ََ
‫اﷲ ﻧِ ِﻌ ��ﺎ َﻳ ِﻌﻈﻜ ﺑِ ِﻪ‬ ِ ِ ِ ‫ﺎت إﻟﻰ أﻫ ِﻠﻬﺎ و إِذا ﺣﻜ�ﺘ ﺑﻴﻦ‬ ِ ‫ ﴿إن اﷲ ﻳﺄ ﺮﻛ أن ﺗﺆدوا اﻷ ﺎﻧ‬:‫ﻓﻘﺎل‬
َ
َ ْ َ َ َْ َ ْ َ ُْ ْ َ َ ْ ْ َ َْ َ � َ ََ ً َ ً َ َ َ َْ � َ َ ً َ ً َ َ َ َ� �
‫ﻴﻪ ﻓ َﺠ َﻌﻠﻨ ُﺎه‬ ِ ‫اﻹﻧﺴﺎن ِﻦ ﻧﻄﻔ ٍﺔ أ ﺸ ٍﺎج ﻧﺒﺘ ِﻠ‬ ِ ‫ ﴿إﻧﺎ ﺧﻠﻘﻨﺎ‬:‫إن اﷲ ﺎﻛن ﺳ ِ ﻴﻌﺎ ﺑ ِﺼﻴﺮا﴾ وﺳ�ﻰ ﺑﻌﺾ ِﻋﺒﺎ ِد ِه ﺳ ِ ﻴﻌﺎ ﺑ ِﺼﻴﺮا ﻓﻘﺎل‬
ٌ ُ ََ � َ � � َ َ َ � ُ � ُ َ ْ َ � َ َ ‫ﻴﺮ ﺎﻛﻟ َﺒﺼ‬ ْ َ ْ
ُ ‫ﻟﺴ ﻴﻊ َو َﻻ اﻟ َﺒﺼ‬ � َ ُ � َ َْ َ ً َ ً َ
‫ﺎس ﻟﺮءوف‬ ِ ‫ ﴿إن اﷲ ِﺑﺎﻟﻨ‬:‫ ﻓﻘﺎل‬. ِ ‫وف اﻟﺮ ِﺣﻴ‬ ِ ‫ﻴﺮ وﺳ�ﻰ ﻧﻔﺴﻪ ِﺑﺎﻟﺮء‬ ِ ِ ِ ِ ِ ‫ﺳ ِ ﻴﻌﺎ ﺑ ِﺼﻴﺮا﴾ وﻟﻴﺲ اﻟﺴ ِ ﻴﻊ ﺎﻛ‬
ْ ُ َْ َ ٌ َ ْ � َ َ َْ َ ٌ َ ْ ُ ُ َْ ْ ٌ ُ َ ْ ُ َ َ ْ َ َ َ َ َ � ‫ﺎﻟﺮ ُءوف‬ � ‫َرﺣﻴ ٌ ﴾ َو َﺳ ��ﻰ َﺑ ْﻌ َﺾ ﻋ َﺒﺎده ﺑ‬
‫ ﴿ﻟﻘﺪ ﺟﺎءﻛ رﺳﻮل ِﻦ أﻧﻔ ِﺴﻜ ﻋ ِﺰ ﻳﺰ ﻋﻠﻴ ِﻪ ﺎ ﻋ ِﻨﺘ ﺣ ِﺮ ﻳﺺ ﻋﻠﻴﻜ‬:‫اﻟﺮ ِﺣﻴ ِ ﻓﻘﺎل‬ ِ ِ ِِ ِ ِ
﴾‫وس‬ ُ ‫ ﴿ ْاﻟ َ�ﻠ ُﻚ ْاﻟ ُﻘ �ﺪ‬:‫ َﻓ َﻘ َﺎل‬.‫ﻟﺮﺣﻴ َو َﺳ ��ﻰ َﻧ ْﻔ َﺴ ُﻪ ﺑ ْﺎﻟ َ�ﻠﻚ‬ � َ ُ � ََ ُ � َ ُ ُ � َ َْ َ ٌ َ ٌ ُ َ َ ْ ُ ْ
ِ ِ ِ ِ ِ ِ ‫وف وﻻ اﻟﺮ ِﺣﻴ ﺎﻛ‬ ِ ‫ِﺑﺎﻟ�ﺆ ِ ِﻨﻴﻦ رءوف ر ِﺣﻴ ﴾ وﻟﻴﺲ اﻟﺮءوف ﺎﻛﻟﺮء‬

15
 ْ َْ ُْ ْ َ َ ً ْ َ َ �ُ ُُ ْ ْ َ َ َ َ ََ َ ََ ْ ْ
‫اء ُﻫ َ ِﻠ ٌﻚ َﻳﺄﺧﺬ ﻛﻞ َﺳ ِﻔﻴﻨ ٍﺔ ﻏﺼﺒﺎ﴾ ﴿ َوﻗﺎل اﻟ َ� ِﻠ ُﻚ اﺋﺘﻮﻧِﻲ ِﺑ ِﻪ﴾ َوﻟﻴ َﺲ اﻟ َ� ِﻠ ُﻚ‬ ‫َو َﺳ ��ﻰ َﺑﻌ َﺾ ِﻋ َﺒﺎ ِد ِه ِﺑﺎﻟ َ� ِﻠ ِﻚ ﻓﻘﺎل ﴿وﺎﻛن و ر‬
َ﴾‫ ﴿أَ َﻓ َ� ْﻦ َﺎﻛ َن ُ ْﺆ ًﻨﺎ َﻛ َ� ْﻦ َﺎﻛ َن َﻓﺎﺳ ًﻘﺎ َﻻ َﻳ ْﺴ َﺘ ُﻮ ون‬:‫ َو َﺳ ��ﻰ َﻧ ْﻔ َﺴ ُﻪ ﺑ ْﺎﻟ ُ� ْﺆ ﻦ ْاﻟ ُ� َﻬ ْﻴ ﻦ َو َﺳ ��ﻰ َﺑ ْﻌ َﺾ ﻋ َﺒﺎده ﺑ ْﺎﻟ ُ� ْﺆ ﻦ َﻓ َﻘ َﺎل‬.‫َﺎﻛ ْﻟ َ�ﻠﻚ‬
ِ ِ ِِ ِ ِِ ِ ِِ ِِ ِ ِ ِ
َ َ َ ََ َ ‫ﺎر ْاﻟ ُ� َﺘ َﻜ �ﺒ ُﺮ﴾ َو َﺳ ��ﻰ َﺑ ْﻌ َﺾ ﻋ َﺒﺎده ﺑ ْﺎﻟ‬ ُ ‫ﻳﺰ ْاﻟ َﺠ �ﺒ‬ُ ‫ ﴿ ْاﻟ َﻌﺰ‬:‫َو َﻟ ْﻴ َﺲ ْاﻟ ُ� ْﺆ ُﻦ َﺎﻛ ْﻟ ُ� ْﺆ ﻦ َو َﺳ ��ﻰ َﻧ ْﻔ َﺴ ُﻪ ﺑ ْﺎﻟ َﻌﺰ ﻳﺰ َﻓ َﻘ َﺎل‬
‫ ﴿ﻗﺎﻟ ِﺖ‬:‫ﻳﺰ ﻓﻘﺎل‬ ‫ﺰ‬
ِ ِ ِ‫ﻌ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ْ ََ َ َ ََ ْ ْ َْ ْ
‫ ﴿ﻛﺬﻟِ َﻚ َﻳﻄ َﺒ ُﻊ‬:‫ﺎر اﻟ ُ�ﺘﻜ �ﺒ َﺮ َو َﺳ ��ﻰ َﺑﻌ َﺾ ﺧﻠ ِﻘ ِﻪ ِﺑﺎﻟ َﺠ �ﺒ ِﺎر اﻟ ُ�ﺘﻜ �ﺒ ِﺮ ﻗﺎل‬
َ َ ْ َ � َ ْ ُ َ َْ � َ َ
‫ﻳﺰ وﺳ�ﻰ ﻧﻔﺴﻪ اﻟﺠﺒ‬ ‫ﺰ‬ ‫ﻌ‬ ُ ‫ا ْ َﺮأَ ُة ْاﻟ َﻌﺰ ﻳﺰ﴾ َو َﻟ ْﻴ َﺲ ْاﻟ َﻌﺰ‬
َ ‫ﻳﺰ َﺎﻛ ْﻟ‬
ِ ِ ِ ِ ِ
ٌ َ َ ََ ََ ْ َ ََ ْ َ ْ َ ُ � َ ْ َ َْ َ � َ � َ َ ُ ْ َ � ُ َ َ ُ�
‫ﺎر ﺎﻛﻟ َﺠ �ﺒ ِﺎر َوﻻ اﻟ ُ�ﺘﻜ �ﺒ ُﺮ ﺎﻛﻟ ُ�ﺘﻜ �ﺒ ِﺮ َوﻧﻈﺎﺋِ ُﺮ َﻫﺬا ُ ﺘ َﻌ �ﺪ َدة‬ ‫ﺎر﴾ وﻟﻴﺲ اﻟﺠﺒ‬ ٍ ‫اﷲ ﻋﻠﻰ ﻛﻞ ﻗﻠ ِﺐ ﺘﻜﺒ ٍﺮ ﺟﺒ‬
Likewise, All!h named Himself Knowing (‘Al"m) and Forbearing (Ḥal"m). He named one
of His servants knowing (‘al"m), saying: {And they gave him good tidings of a knowing
(/al"m) boy} [Adh-Dh!riy!t: 28], meaning Isḥ!q. He named another forbearing (ḥal"m),
saying: {So We gave him good tidings of a forbearing (ḥal"m) boy} [A)-Ṣ!ff!t: 101],
meaning Ism!’"l. Yet, the Knowing is not like the knowing, nor is the Forbearing like the
forbearing. He named Himself Hearing (Sam"’) and Seeing (Ba)"r), saying: {Indeed, All!h
commands you to render trusts to whom they are due and when you judge between
people to judge with justice. Excellent is that which All!h instructs you. Indeed, All!h is
ever Hearing (Sam"’an) and Seeing (Ba)"ran).} [An-Nis!’: 58]. And He named some of His
servants hearing (sam"’) and seeing (ba)"r), saying: {Indeed, We created man from a
sperm-drop mixture that We may try him; and We made him hearing (sam"’an) and
seeing (ba)"ran).} [Al-Ins!n: 2]. Yet, the Hearing is not like the hearing, nor the Seeing like
the seeing. He named Himself Kind (Ra’ūf) and Merciful (Raḥ"m), saying: {Indeed, All!h
is, to the people, Kind (Ra’ūfun) and Merciful (Raḥ"m).} [Al-Baqarah: 143]. And He
described one of His servants as kind (ra’ūf) and merciful (raḥ"m), saying: {There has
certainly come to you a Messenger from among yourselves. Grievous to him is what you
suffer; [he is] concerned over you and to the believers is kind (ra’ūfun) and merciful
(raḥ"m).} [At-Tawbah: 128]. Yet, the Kind is not like the kind, nor the Merciful like the
merciful. He named Himself the Sovereign (Al-Malik), saying: {The Sovereign (Al-Malik),
the Pure (Al-Quddūs)} [Al-Ḥashr: 23]. And He named some of His servants king (malik),
saying: {For behind them was a king (malikun) who seized every [good] ship by force.}
[Al-Kahf: 79], and {And the king (al-maliku) said, ‘Bring him to me.’} [Yūsuf: 50]. Yet, the
Sovereign King is not like the king. He named Himself the Giver of Security (Al-Mu’min)
and the Overseer (Al-Muhaymin). He named some of His servants believer (mu’min),
saying: {Then is one who was a believer (mu’minan) like one who was defiantly
disobedient? They are not equal.} [As-Sajdah: 18]. Yet, the Giver of Security is not like the
believer. He named Himself the Exalted in Might (Al-’Az"z), saying: {The Exalted in Might
(Al-’Az"z), the Compeller (Al-Jabb!r), the Superior (Al-Mutakabbir)} [Al-Ḥashr: 23]. And
He referred to one of His creatures as ‘Az"z, saying: {Said the wife of al-’Az"z...} [Yūsuf: 51].
Yet, the Exalted in Might is not like the ‘Az"z [of Egypt]. He named Himself the Compeller
(Al-Jabb!r) and the Superior (Al-Mutakabbir). He described some of His creation as
arrogant (mutakabbir) and tyrant (jabb!r), saying: {Thus does All!h seal over every heart
[belonging to] an arrogant tyrant (mutakabbirin jabb!r).} [Gh!fir: 35]. Yet, the Compeller
is not like the tyrant, nor the Superior like the arrogant. Examples of this are numerous.
َ َْ َ َ َ � ْ ْ َ َ ُ ُ ََ َ ََ َ َ َ َ � َ َ َ َْ َ � َ َ َََ
‫ﺎء﴾ ﴿أﻧ َﺰﻟ ُﻪ‬ ‫ﻮن ِﺑﺸ ْﻲ ٍء ِ ﻦ ِﻋﻠ ِ ِﻪ إﻻ ِﺑ�ﺎ ﺷ‬ ‫ ﴿وﻻ ﻳ ِﺤﻴﻄ‬:‫ﻴﺮ ذﻟِﻚ ﻓﻘﺎل‬ ِ ‫ﺎت ِﻋ َﺒﺎ ِد ِه ِﺑﻨ ِﻈ‬
ِ ‫وﻛﺬﻟِﻚ ﺳ�ﻰ ِﺻﻔﺎﺗِ ِﻪ ِﺑﺄﺳ�ﺎ ِء وﺳ�ﻰ ِﺻﻔ‬
ََ � َ َ ً�ُ ُْْ � َ َ َُ ََُْ َ � َ� � َ ْ ََ َََْ َ َ َ ُ َ ْ �ُْ ُ ُ � � َُ َ� � َ ََ ْ
‫ ﴿أوﻟ ﻳﺮ وا أن اﷲ اﻟ ِﺬي ﺧﻠﻘﻬ ﻫﻮ أﺷﺪ ِﻨﻬ ﻗﻮة﴾ وﺳ�ﻰ ِﺻﻔﺔ‬:‫ ﴿إن اﷲ ﻫﻮ اﻟﺮ زاق ذو اﻟﻘﻮ ِة اﻟ� ِﺘﻴﻦ﴾ وﻗﺎل‬:‫ﺑِ ِﻌﻠ ِ ِﻪ﴾ وﻗﺎل‬
ُْ َْ َ ُ َ َ َ ٌ َ ْ َ � ُ َ َْ َ َ ً َ � ْ ْ ُْ ُ َ ََ ً ُ ًْ ُ ْ َْ
‫ ﴿ﻓ ِﺮﺣﻮا ِﺑ�ﺎ ِﻋﻨﺪﻫ‬:‫ ﴿ َوﻓﻮق ﻛﻞ ِذي ِﻋﻠ ٍ ﻋ ِﻠﻴ ﴾ وﻗﺎل‬:‫ ﴿ َو َ ﺎ أوﺗِﻴﺘ ِ َﻦ اﻟ ِﻌﻠ ِ إﻻ ﻗ ِﻠﻴﻼ﴾ َوﻗﺎل‬:‫ﻮق ِﻋﻠ�ﺎ َوﻗ �ﻮة ﻓﻘﺎل‬ ِ ‫اﻟ�ﺨﻠ‬
َ َ َ ًََْ َ ً ْ َ �ُ َْ ْ ََ َ �ُ ً �ُ ْ َ َْ ْ ََ َ �ُ ْ َ ْ ُْ ََ َ � ُ� َ ََ ْ ْ َ
:‫ ﴿اﷲ اﻟ ِﺬي ﺧﻠﻘﻜ ِﻦ ﺿﻌ ٍﻒ ﺛ ﺟﻌﻞ ِﻦ ﺑﻌ ِﺪ ﺿﻌ ٍﻒ ﻗﻮة ﺛ ﺟﻌﻞ ِﻦ ﺑﻌ ِﺪ ﻗﻮ ٍة ﺿﻌﻔﺎ وﺷﻴﺒﺔ﴾ وﻗﺎل‬:‫ِﻦ اﻟ ِﻌﻠ ِ ﴾ وﻗﺎل‬
َْ ُ ْ َ َ َْ ْ َ َ ْ ُْ ْ َ َ ُ َ َْ َ َ ََْ َ َ � َ َ َ َ ْ ُ �ُ َ ً �ُ ْ ُ ْ َ َ
‫ ﴿ َواذﻛﺮ َﻋﺒ َﺪﻧﺎ َد ُاو َد ذا اﻷﻳ ِﺪ﴾ أ ْي ذا اﻟﻘ �ﻮ ِة َوﻟﻴ َﺲ‬:‫ﺎﻫﺎ ﺑِﺄﻳ ٍﺪ﴾ أ ْي ﺑِﻘ �ﻮ ِة َوﻗﺎل‬ ‫ ﴿واﻟﺴ�ﺎء ﺑﻨﻴﻨ‬:‫﴿و ﻳ ِﺰدﻛ ﻗﻮة إﻟﻰ ﻗﻮﺗِﻜ ﴾ وﻗﺎل‬
ُْ َ ُ ُْ َ ْ ْ َ ْ ْ
‫اﻟ ِﻌﻠ ُ ﺎﻛﻟ ِﻌﻠ ِ َوﻻ اﻟﻘ �ﻮة ﺎﻛﻟﻘ �ﻮ ِة‬
Similarly, He named His Attributes with names and named the attributes of His servants

16
with corresponding names. He said [regarding His Knowledge]: {And they encompass
not a thing of His knowledge (‘ilmihi) except for what He wills} [Al-Baqarah: 255], and
{He has sent it down with His knowledge (bi-’ilmihi)} [An-Nis!’: 166]. He said [regarding
His Power]: {Indeed, it is All!h who is the [continual] Provider (Ar-Razz!q), the Possessor
of Power (Dhul-Quwwah), the Firm (Al-Mat"n).} [Adh-Dh!riy!t: 58], and {Did they not
see that All!h, who created them, was greater than them in power (quwwatan)?}
[Fu))ilat: 15]. He also named the attribute of the creature knowledge (‘ilm) and power
(quwwah). He said: {And you have not been given of knowledge (‘ilm) except a little.}
[Al-Isr!’: 85], and {And above every possessor of knowledge (‘ilm) is one more knowing.}
[Yūsuf: 76], and {they rejoiced in what they had of knowledge (‘ilm).} [Gh!fir: 83]. He said:
{All!h is the one who created you from weakness, then made after weakness strength
(quwwatan), then made after strength (quwwatin) weakness and white hair.} [Ar-Rūm:
54], and {And add strength (quwwatan) to your strength (quwwatikum)} [Hūd: 52]. He
said: {And the heaven We constructed with strength (bi-aydin)} [Adh-Dh!riy!t: 47],
meaning with power (quwwah). And He said: {And remember Our servant D!wūd, the
possessor of strength (dhal-ayd)} [Ṣ!d: 17], meaning the possessor of power (dhul-
quwwah). Yet, the Knowledge [of All!h] is not like the knowledge [of creation], nor is the
Power [of All!h] like the power [of creation].
‫اﷲ َر �ب‬ ُ � ‫ﺎء‬َ ‫ون �إﻻ أَ ْن َﻳ َﺸ‬ َ ‫ﺎء‬ ُ ‫ﺎء ْﻨ ُﻜ ْ أَ ْن َﻳ ْﺴ َﺘﻘﻴ َ ﴾ ﴿ َو َ ﺎ َﺗ َﺸ‬ َ َ َْ َ ََ َ َ ْ ُ َ َْ َ َ َ َ َ َ ْ ُ َ َْ َ َ َ َ
ِ ِ ‫ ﴿ﻟِ�ﻦ ﺷ‬:‫و وﺻﻒ ﻧﻔﺴﻪ ﺑِﺎﻟ� ِﺸﻴﺌ ِﺔ و وﺻﻒ ﻋﺒﺪه ﺑِﺎﻟ� ِﺸﻴﺌ ِﺔ ﻓﻘﺎل‬
ً َ َ� � ُ� َ َ َ ْ � َ ُ َ َ َ َ َ ً َ َ َ � َ َ ْ ََ ٌَ َْ َ � َ َ َ َ َْ
‫اﷲ ﺎﻛ َن َﻋ ِﻠﻴ�ﺎ‬ ‫ﺎء اﺗﺨﺬ إﻟﻰ َر �ﺑ ِﻪ َﺳ ِﺒﻴﻼ﴾ ﴿و ﺎ ﺗﺸﺎءون إﻻ أن ﻳﺸﺎء اﷲ إن‬ ‫ ﴿إن ﻫ ِﺬ ِه ﺗﺬ ِﻛﺮة﴾ ﴿ﻓ�ﻦ ﺷ‬:‫ﻴﻦ﴾ َوﻗﺎل‬ ِ‫اﻟﻌﺎﻤﻟ‬
ٌ﴾ ‫ﻳﺰ َﺣﻜﻴ‬ ٌ ‫اﷲ َﻋﺰ‬ ُ � ‫ﻳﺪ ْاﻵﺧ َﺮ َة َو‬ ُ ‫اﷲ ُﻳﺮ‬ ُ � ‫اﻟﺪ ْﻧ َﻴﺎ َو‬
� ‫ون َﻋ َﺮ َض‬ َ ‫ﻳﺪ‬ ُ ‫ ﴿ ُﺗﺮ‬:‫ﻴ�ﺎ﴾ َو َﻛ َﺬﻟ َﻚ َو َﺻ َﻒ َﻧ ْﻔ َﺴ ُﻪ ﺑ ْﺎﻹ َر َادة َو َﻋ ْﺒ َﺪ ُه ﺑ ْﺎﻹ َر َادة َﻓ َﻘ َﺎل‬
ً َ
‫ﺣ ِﻜ‬
ِ ِ ِ ِ ِْ ِ ِ ِ ِ ِ ِ ِ
َ‫إن ُﻛ ْﻨ ُﺘ ْ ُﺗﺤ �ﺒﻮن‬ ْ ُْ َ َ َ َُ � ُ َ ُْ� ُ َْ ُ� َ َ ْ َ َ َ ََ � َ َ ْ ُ َ َْ َ َ َ َ � َ َ ْ ُ َ َْ َ َ َ َ
ِ ‫ ﴿ﻗﻞ‬:‫ ﴿ﻓﺴﻮف ﻳﺄﺗِﻲ اﷲ ﺑﻘﻮمٍ ﻳ ِﺤﺒﻬ و ﻳ ِﺤﺒﻮﻧﻪ﴾ وﻗﺎل‬:‫و وﺻﻒ ﻧﻔﺴﻪ ﺑﺎﻟ�ﺤﺒ ِﺔ و وﺻﻒ ﻋﺒﺪه ﺑﺎﻟ�ﺤﺒ ِﺔ ﻓﻘﺎل‬
َ ٌ ُ ْ َ َ ُ ْ َ ُ َ َ ْ ُ ْ َ ُ � َ َ َ َ َ ِ َ � ُ َ ْ َ َ َ َ َ َ � ُ َ ْ ِ َ َ َ َ َ ُ � ُ ُ ْ ْ ُِ � َ َ�
‫ﻮم أ �ن‬ ‫ ﴿ر ِﺿﻲ اﷲ ﻋﻨﻬ و رﺿﻮا ﻋﻨﻪ﴾ و ﻌﻠ‬:‫اﷲ ﻓﺎﺗ ِﺒ ُﻌﻮﻧِﻲ ﻳﺤ ِﺒﺒﻜ اﷲ﴾ و وﺻﻒ ﻧﻔﺴﻪ ِﺑﺎﻟﺮﺿﺎ و وﺻﻒ ﻋﺒﺪه ِﺑﺎﻟﺮﺿﺎ ﻓﻘﺎل‬
ُ ‫ﺎه ﺜﻞ ر َﺿ‬ َ ْ ُ َ َ َ �َ َ َ ْ َُ� َ َ َ َ ََ َ ْ َ
ُ َ َ َ َْ َ ْ َ َ َ ْ ْ َ ْ َ � ََ َ
‫ﺎه‬ ِ ِ ‫ وﻻ ِرﺿ‬،‫ وﻻ إرادﺗﻪ ِﺜﻞ إرادﺗِ ِﻪ وﻻ ﺤﺒﺘﻪ ِﺜﻞ ﺤﺒ ِﺘ ِﻪ‬،‫اﷲ ﻟﻴﺴﺖ ِﺜﻞ ِﺸﻴﺌ ِﺔ اﻟﻌﺒ ِﺪ‬ ِ ‫ِﺸﻴﺌﺔ‬
He described Himself with Will (Mash"’ah) and described His servant with will (mash"’ah).
He said: {For whoever wills (sh!’a) among you to take a right course.} [At-Takw"r: 28],
{And you do not will (wa m! tash!’ūna) except that All!h wills (an yash!’a All!h), Lord
of the worlds.} [At-Takw"r: 29]. And He said: {Indeed, this is a reminder,} [Al-Ins!n: 29]
{so whoever wills (fa-man sh!’a) may take to his Lord a way.} [Al-Ins!n: 29] {And you do
not will (wa m! tash!’ūna) except that All!h wills (an yash!’a All!h). Indeed, All!h is ever
Knowing and Wise.} [Al-Ins!n: 30]. Likewise, He described Himself with Intention/Desire
(Ir!dah) and His servant with intention/desire (ir!dah). He said: {You desire (tur"dūna)
the commodities of this world, while All!h desires (yur"du) [for you] the Hereafter. And
All!h is Exalted in Might, Wise.} [Al-Anf!l: 67]. He described Himself with Love
(Maḥabbah) and described His servant with love (maḥabbah). He said: {All!h will bring
forth [in place of them] a people He will love (yuḥibbuhum) and who will love Him
(yuḥibbūnahu)} [Al-M!’idah: 54]. And He said: {Say, [O Muḥammad], ‘If you should love
(tuḥibbūna) All!h, then follow me, [so] All!h will love you (yuḥbibkumu All!h)’} [Āl
‘Imr!n: 31]. He described Himself with Pleasure (Ri.!) and described His servant with
pleasure (ri.!). He said: {All!h being pleased (ra.iya All!hu) with them and they pleased
(ra.ū) with Him.} [Al-M!’idah: 119]. It is well known that All!h’s Will is not like the
servant’s will, nor is His Intention like his intention, nor His Love like his love, nor His
Pleasure like his pleasure.
ُْ َْ ْ ََُْ � ُ ََْ َ َْ َُ ََُ َ � � َ ََ َْ ْ َُْ َ َ َ َ � ُ ْ ُ ُ َْ ُ�َ ُ َ َْ َ َ َ َ َ َ َ
ِ ‫ ﴿إن اﻟ ِﺬﻳﻦ ﻛﻔﺮ وا ﻳﻨﺎدون ﻟ�ﻘﺖ‬:‫وﻛﺬﻟِﻚ وﺻﻒ ﻧﻔﺴﻪ ِﺑﺄﻧﻪ ﻳ�ﻘﺖ اﻟﻜﻔﺎر و وﺻﻔﻬ ِﺑﺎﻟ�ﻘ ِﺖ ﻓﻘﺎل‬
‫اﷲ أﻛﺒﺮ ِﻦ ﻘ ِﺘﻜ‬
ْ ْ َْ ْ ْ َْ َ ُ ُ ْ َ َ َ ْ َ َ ْ َ ُْ ْ ْ ُ َ ُ َْ
‫ون﴾ َوﻟﻴ َﺲ اﻟ َ�ﻘ ُﺖ ِﺜﻞ اﻟ َ�ﻘ ِﺖ‬ ‫ﺎن ﻓﺘﻜﻔﺮ‬
ِ �‫اﻹﻳ‬
ِ ‫أﻧﻔﺴﻜ إذ ﺗﺪﻋﻮن إﻟﻰ‬
Similarly, He described Himself as hating (yamqutu) the disbelievers and described them
with hatred (maqt). He said: {Indeed, those who disbelieve will be addressed, ‘The hatred

17
‫‪of All!h (la-maqtu All!hi) is greater than your hatred of yourselves (min maqtikum‬‬
‫‪anfusakum) [now] when you were invited to faith, but you refused.’} [Gh!fir: 10]. Yet, the‬‬
‫‪hatred [of All!h] is not like the hatred [of creation].‬‬
‫ﻴﺪ‬ ‫ون َﻛ ْﻴ ًﺪا﴾ ﴿ َوأَﻛ ُ‬ ‫ﻴﺪ َ‬ ‫اﷲ﴾ َو َﻗ َﺎل ﴿ �إﻧ ُﻬ ْ َﻳﻜ ُ‬ ‫ون َو َﻳ ْ� ُﻜ ُﺮ � ُ‬ ‫َو َﻫ َﻜ َﺬا َو َﺻ َﻒ َﻧ ْﻔ َﺴ ُﻪ ﺑ ْﺎﻟ َ� ْﻜﺮ َو ْاﻟ َﻜ ْﻴﺪ َﻛ َ�ﺎ َو َﺻ َﻒ َﻋ ْﺒ َﺪ ُه ﺑ َﺬﻟ َﻚ َﻓ َﻘ َﺎل‪َ ﴿ :‬و َﻳ ْ� ُﻜ ُﺮ َ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ْ ْ َ ْ ً‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ََ َ َ ْ ْ � َ َْ ْ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ َْ‬ ‫َْ ً َْ ْ ْ َ ْ ْ َ ْ َْ َ ْ َْ‬
‫ﻛﻴﺪا﴾ َوﻟﻴ َﺲ اﻟ َ�ﻜ ُﺮ ﺎﻛﻟ َ�ﻜ ِﺮ َوﻻ اﻟﻜﻴ ُﺪ ﺎﻛﻟﻜﻴ ِﺪ َو َو َﺻﻒ ﻧﻔ َﺴ ُﻪ ِﺑﺎﻟ َﻌ َ� ِﻞ ﻓﻘﺎل‪﴿ :‬أ َوﻟ َﻳ َﺮ وا أﻧﺎ ﺧﻠﻘﻨﺎ ﻟ ُﻬ ِ ��ﺎ َﻋ ِ ﻠﺖ أﻳ ِﺪﻳﻨﺎ أﻧ َﻌﺎ ﺎ‬
‫ﺎدا ِة‬ ‫ﻮن﴾ َو َﻟ ْﻴ َﺲ ْاﻟ َﻌ َ� ُﻞ َﺎﻛ ْﻟ َﻌ َ�ﻞ َو َو َﺻ َﻒ َﻧ ْﻔ َﺴ ُﻪ ﺑ ْﺎﻟ ُ� َﻨ َ‬ ‫اء ﺑ َ�ﺎ َﺎﻛ ُﻧﻮا َﻳ ْﻌ َ� ُﻠ َ‬ ‫َُْ ََ َ ُ َ َ َ َ َ َْ َ ُ ْ َ َ ََ َ َ َ ً‬
‫ِ‬ ‫ِ‬ ‫ﻓﻬ ﻟﻬﺎ ﺎﻟِﻜﻮن﴾ و وﺻﻒ ﻋﺒﺪه ﺑِﺎﻟﻌ� ِﻞ ﻓﻘﺎل ﴿ َﺟﺰ ِ‬
‫اﻫ َ�ﺎ َر �ﺑ ُﻬ َ�ﺎ﴾‬ ‫ﺎد ُ‬ ‫ﺎه َﻧﺠ �ﻴﺎ﴾ َو َﻗ َﺎل‪َ ﴿ :‬و َﻳ ْﻮ َم ُﻳ َﻨﺎدﻳﻬ ْ ﴾ َو َﻗ َﺎل‪َ ﴿ :‬و َﻧ َ‬ ‫اﻟﻄﻮر ْاﻷ ْﻳ َ�ﻦ َو َﻗ �ﺮ ْﺑ َﻨ ُ‬ ‫ﺎد ْﻳ َﻨ ُﺎه ْﻦ َﺟﺎﻧﺐ �‬ ‫ﺎﺟﺎة َﻓ َﻘ َﺎل‪َ ﴿ :‬و َﻧ َ‬ ‫َ َُْ َ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫واﻟ�ﻨ ِ‬
‫ﺎﺟ ْﻴ ُﺘ ُ‬ ‫َ‬
‫ﻮن﴾ َوﻗﺎل‪﴿ :‬إذا َﻧ َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫وﻧ َﻚ ْﻦ َو َراء اﻟ ُﺤ ُﺠ َﺮات أ ْﻛﺜ ُﺮ ُﻫ ْ ﻻ َﻳ ْﻌﻘﻠ َ‬ ‫ْ‬ ‫َ َُ ُ َ‬ ‫�‬ ‫َ‬
‫ﺎﺟﺎة ﻓ َﻘﺎل‪� ﴿ :‬‬ ‫َ‬ ‫ْ‬
‫ََ َ َ َ َُ َُ َ َ َُ َ‬ ‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫إن اﻟ ِﺬﻳﻦ ﻳﻨﺎد‬ ‫و وﺻﻒ ِﻋﺒﺎده ِﺑﺎﻟ�ﻨﺎدا ِة واﻟ�ﻨ ِ‬
‫َ َْ َ ْ ُ َ َ ُ َ َ ْ ُ َ َ ُ َ ْ ُ َ َ َ ْ ُ َ َ َ َ َ َ‬ ‫َ‬ ‫َ ََ َُْْ ََ َََ َْ ْ ْ َ ُْْ‬ ‫� ُ َ ََ َ‬
‫ان﴾ وﻟﻴﺲ اﻟ�ﻨﺎداة وﻻ اﻟ�ﻨﺎﺟﺎة ﺎﻛﻟ�ﻨﺎﺟﺎ ِة واﻟ�ﻨﺎدا ِة و وﺻﻒ‬ ‫ﺎﻹﺛ ِ واﻟﻌﺪو ِ‬ ‫اﻟﺮﺳﻮل﴾ وﻗﺎل‪﴿ :‬إذا ﺗﻨﺎﺟﻴﺘ ﻓﻼ ﺗﺘﻨﺎﺟﻮا ﺑِ ِ‬
‫ْ َ � ُ‬ ‫ْ‬ ‫َ‬ ‫َ َ َ�‬ ‫ﻴ�ﺎ﴾ َوﻗ ْﻮﻟﻪ‪َ ﴿ :‬و َﻟ ��ﺎ َﺟ َ‬ ‫َ‬ ‫َ َ �َ �ُ ُ َ َ ْ ً‬ ‫ْ‬ ‫َ‬ ‫�ْ‬ ‫َْ‬
‫اﻟﺮ ُﺳﻞ‬ ‫ﻮﺳﻰ ﻤﻟِﻴﻘﺎﺗِﻨﺎ َوﻛﻠ َ� ُﻪ َر �ﺑ ُﻪ﴾ َوﻗﻮﻟِ ِﻪ‪﴿ :‬ﺗِﻠﻚ‬ ‫ﺎء ُ َ‬
‫ِِ‬ ‫ﻧﻔ َﺴ ُﻪ ِﺑﺎﻟﺘﻜ ِﻠﻴ ِ ِﻓﻲ ﻗﻮﻟِ ِﻪ‪﴿ :‬وﻛﻠ اﷲ ﻮﺳﻰ ﺗﻜ ِﻠ‬
‫َ ْ َ ْ ْ ُ َْ‬ ‫َ َ َ ْ َ ُ ُْ‬ ‫َْ‬ ‫�ْ‬ ‫َ ْ‬ ‫�‬
‫َﻓ �ﻀﻠ َﻨﺎ َﺑ ْﻌ َﻀ ُﻬ ْ َﻋﻠﻰ َﺑ ْﻌﺾ ْﻨ ُﻬ ْ َ ْﻦ َﻛﻠ َ ُ‬
‫�‬ ‫َ‬ ‫ْ‬
‫اﷲ﴾ َو َو َﺻﻒ َﻋﺒ َﺪ ُه ِﺑﺎﻟﺘﻜ ِﻠﻴ ِ ِﻓﻲ ﻗﻮﻟِ ِﻪ‪﴿ :‬وﻗﺎل اﻟ� ِﻠﻚ اﺋﺘﻮﻧِﻲ ِﺑ ِﻪ أﺳﺘﺨ ِﻠﺼﻪ ﻟِﻨﻔ ِﺴﻲ‬ ‫ٍ ِ‬
‫�ْ َ‬ ‫َ َ َ َ َْ َ ُ �ْ َ َ َ َ َ َْ َ ْ َ ْ‬ ‫َ َ � َ � َ ُ َ َ � َ َْْ َ ََ ْ َ َ ٌ َ ٌ َ َْ َ � ْ ُ َ � ْ‬
‫ﻓﻠ�ﺎ ﻛﻠ�ﻪ ﻗﺎل إﻧﻚ اﻟﻴﻮم ﻟﺪﻳﻨﺎ ِﻜﻴﻦ أ ِﻴﻦ﴾ وﻟﻴﺲ اﻟﺘﻜ ِﻠﻴ ﺎﻛﻟﺘﻜ ِﻠﻴ ِ و وﺻﻒ ﻧﻔﺴﻪ ﺑِﺎﻟﺘﻨ ِﺒﺌ ِﺔ و وﺻﻒ ﺑﻌﺾ اﻟﺨﻠ ِﻖ ﺑِﺎﻟﺘﻨ ِﺒﺌ ِﺔ‬
‫ََ‬ ‫ْ ْ‬ ‫َْ‬ ‫َ ْ‬ ‫ََ ْ َ َ ُ �ُ َْ‬ ‫ً ََ َ َ ْ‬ ‫ََ َ َ ْ َ َ � � � َ َْ َْ َ‬
‫اﷲ َﻋﻠﻴ ِﻪ َﻋ �ﺮف َﺑﻌ َﻀ ُﻪ َوأﻋ َﺮ َض َﻋﻦ َﺑﻌ ٍﺾ ﻓﻠ ��ﺎ‬ ‫اﺟ ِﻪ َﺣ ِﺪﻳﺜﺎ ﻓﻠ ��ﺎ ﻧ �ﺒﺄت ِﺑ ِﻪ وأﻇﻬﺮه‬ ‫ﻓﻘ َﺎل‪﴿ :‬و إِذ أﺳﺮ اﻟﻨ ِ َﺒﻲ َ إﻟﻰ ﺑﻌ ِﺾ أز و َ ِ‬
‫َ ْ‬ ‫�ْ‬ ‫َ َْ‬ ‫َ َ ْ َ ْ ْ َ َ َ َ َ َ َ� َ ْ َ ُ ْ َ ُ َ َْ َ ْ ْ َ ُ َ ْ ْ‬ ‫َ� َ‬
‫ﺎء ﺎﻛ ِﻹﻧ َﺒﺎ ِء َو َو َﺻﻒ ﻧﻔ َﺴ ُﻪ ِﺑﺎﻟﺘﻌ ِﻠﻴ ِ َو َو َﺻﻒ َﻋﺒ َﺪ ُه‬ ‫اﻹﻧﺒ‬
‫ﻧﺒﺄﻫﺎ ِﺑ ِﻪ ﻗﺎﻟﺖ ﻦ أﻧﺒﺄك ﻫﺬا ﻗﺎل ﻧﺒﺄﻧِﻲ اﻟﻌ ِﻠﻴ اﻟﺨ ِﺒﻴﺮ﴾ وﻟﻴﺲ ِ‬
‫َ �َ ُْْ َ َ ََ ْ ْ َ َ َ �َُ ََْ َ َ َ َ َُ �ُ َُ � � َ �َ ُ ُ �ُ َ َ ََْ‬ ‫� ْ َ‬ ‫ََ َ‬ ‫�ْ‬
‫اﷲ﴾ َوﻗﺎل‪﴿ :‬ﻟﻘﺪ‬ ‫اﻹﻧﺴﺎن﴾ ﴿ﻋﻠ�ﻪ اﻟﺒﻴﺎن﴾ وﻗﺎل‪﴿ :‬ﺗﻌﻠ�ﻮﻧﻬﻦ ِ�ﺎ ﻋﻠ�ﻜ‬ ‫ﺑِﺎﻟﺘﻌ ِﻠﻴ ِ ﻓﻘﺎل‪﴿ :‬اﻟﺮﺣ� ِﻦ﴾ ﴿ﻋﻠ اﻟﻘﺮآن﴾ ﴿ﺧﻠﻖ َ ِ‬
‫ْ َ ُ ً ْ ْ ُ ْ َ ْ ُ َ َْ ْ َ َ ُ َ � ْ َ ُ َ � ُ ُ ُ ْ َ َ ْ ْ َ َْ‬ ‫َ � �ُ َ َ ْ ُْ َ ْ ََ َ‬
‫ﺎب َواﻟ ِﺤﻜ َ�ﺔ﴾ َوﻟﻴ َﺲ‬ ‫ﻴﻬ و ﻳﻌﻠ�ﻬ اﻟ ِﻜﺘ‬ ‫ﻴﻬ رﺳﻮﻻ ِﻦ أﻧﻔ ِﺴ ِﻬ ﻳﺘﻠﻮ ﻋﻠﻴ ِﻬ آﻳﺎﺗِ ِﻪ و ﻳﺰﻛ ِ‬ ‫ﻦ اﷲ ﻋﻠﻰ اﻟ�ﺆ ِ ِﻨﻴﻦ إذ ﺑﻌﺚ ِﻓ ِ‬
‫َْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ ْ‬ ‫َ‬ ‫َ ُ ْ ْ‬ ‫َ‬ ‫�‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ََ‬ ‫َ �ْ‬ ‫�ْ‬
‫اﷲ َﻋﻠﻴ ِﻬ َوﻟ َﻌﻨ ُﻬ ﴾ َو َو َﺻﻒ َﻋﺒ َﺪ ُه ﺑِﺎﻟﻐ َﻀ ِﺐ ِﻓﻲ ﻗﻮﻟِ ِﻪ‪:‬‬ ‫اﻟﺘﻌ ِﻠﻴ ُ ﺎﻛﻟﺘﻌ ِﻠﻴ ِ َو َﻫﻜﺬا َو َﺻﻒ ﻧﻔ َﺴ ُﻪ ﺑِﺎﻟﻐ َﻀ ِﺐ ﻓﻘﺎل‪َ ﴿ :‬وﻏ ِﻀﺐ‬
‫َ‬ ‫َ َ َ َ ُ َ َ َْ َ ْ َ َ ً َ َْ َ ْ َ َ ُ َ ْ َ َ َ َ َ َ َْ َ ُ َ � ُ ْ َ َ َ َ َ ْ َ َ َ َ َ‬ ‫َ‬
‫﴿ﻓﺮﺟﻊ ﻮﺳﻰ إﻟﻰ ﻗﻮ ِ ِﻪ ﻏﻀﺒﺎن أ ِﺳﻔﺎ﴾ وﻟﻴﺲ اﻟﻐﻀﺐ ﺎﻛﻟﻐﻀ ِﺐ و وﺻﻒ ﻧﻔﺴﻪ ﺑِﺄﻧﻪ اﺳﺘﻮى ﻋﻠﻰ ﻋﺮ ِﺷ ِﻪ ﻓﺬﻛﺮ ذﻟِﻚ ِﻓﻲ‬
‫َ‬ ‫َْ َ‬ ‫ْ َْ‬ ‫َ َْ‬ ‫ْ‬ ‫َْ‬ ‫َ ْ‬ ‫َ ْ ْ‬ ‫َْ ََ َ ْ َ َ� ْ َ‬
‫ﺎﺑ ِﻪ أﻧ ُﻪ اﺳﺘ َﻮى َﻋﻠﻰ اﻟ َﻌﺮ ِش َو َو َﺻﻒ َﺑﻌ َﺾ ﺧﻠ ِﻘ ِﻪ ِﺑ ِﺎﻻﺳ ِﺘ َﻮا ِء َﻋﻠﻰ ﻏﻴ ِﺮ ِه ِﻓﻲ ِﺜ ِﻞ ﻗﻮﻟِ ِﻪ‪﴿ :‬ﻟِﺘﺴﺘ ُﻮ وا َﻋﻠﻰ‬ ‫اﺿﻊ ِﻦ ِﻛﺘ ِ‬ ‫ﺳﺒ ِﻌ ِﺔ ﻮ ِ‬
‫َ‬ ‫ْ َ ُ َ ْ‬ ‫َ‬ ‫َ ْ َ َ ْ َ َ ْ ُ � َ َْ‬ ‫َ َْ‬ ‫َ َ ْ ََ ْ َ َْ َ َ َ ْ َ َ َ َ َ ْ ُْ‬ ‫َ َْ‬ ‫ُ ُ‬
‫ﻮر ِه﴾ وﻗﻮﻟِ ِﻪ‪﴿ :‬ﻓ ِﺈذا اﺳﺘﻮ ﻳﺖ أﻧﺖ و ﻦ ﻌﻚ ﻋﻠﻰ اﻟﻔﻠ ِﻚ﴾ وﻗﻮﻟِ ِﻪ‪﴿ :‬واﺳﺘﻮت ﻋﻠﻰ اﻟﺠﻮ ِدي﴾ وﻟﻴﺲ ِاﻻﺳ ِﺘﻮاء ﺎﻛ ِﻻﺳ ِﺘﻮا ِء‬ ‫ﻇﻬ ِ‬
‫ْ ُ‬ ‫َ َ َ َ َْ َ ُ َ ْ َْ َ ْ ََ َ َ َ َ َْ ُ ُ َ ُ � َ ْ ُ ٌَ ُ � ْ ْ ْ َُ ُ َ َ ُ َْ َ َ ُ َْ ُ َ َ‬ ‫َ‬
‫ﺎن ُﻳﻨ ِﻔﻖ‬ ‫ﻳﻬ وﻟ ِﻌﻨﻮا ِﺑ�ﺎ ﻗﺎﻟﻮا ﺑﻞ ﻳﺪاه ﺒﺴﻮﻃﺘ ِ‬ ‫اﷲ ﻐﻠﻮﻟﺔ ﻏﻠﺖ أﻳ ِﺪ ِ‬ ‫و وﺻﻒ ﻧﻔﺴﻪ ِﺑﺒﺴ ِﻂ اﻟﻴﺪﻳ ِﻦ ﻓﻘﺎل‪﴿ :‬وﻗﺎﻟ ِﺖ اﻟﻴﻬﻮد ﻳﺪ ِ‬
‫ﻮﻟ ًﺔ َإﻟﻰ ُﻋ ُﻨﻘ َﻚ َو َﻻ َﺗ ْﺒ ُﺴ ْﻄ َﻬﺎ ُﻛ �ﻞ ْاﻟ َﺒ ْﺴﻂ﴾ َو َﻟ ْﻴﺲَ‬ ‫ََ َ ْ َْ ََ َ َُْ َ‬ ‫َْ‬ ‫ْ ْ‬ ‫َْ‬ ‫َ ْ‬ ‫َﻛ ْﻴ َﻒ َﻳ َﺸ ُ‬
‫ِ‬ ‫ِ‬ ‫ﺎء﴾ َو َو َﺻﻒ َﺑﻌ َﺾ ﺧﻠ ِﻘ ِﻪ ِﺑ َﺒﺴ ِﻂ اﻟ َﻴ ِﺪ ِﻓﻲ ﻗﻮﻟِ ِﻪ‪﴿ :‬وﻻ ﺗﺠﻌﻞ ﻳﺪك ﻐﻠ‬
‫َ‬
‫ﺎء اﷲ ﻛﺈ ْﻋ َﻄﺎء ﺧﻠﻘﻪ َوﻻ ُﺟ ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫�‬ ‫َْ َ َ ُ َ ْ َ ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫َ َُ ُ َْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َْ‬ ‫ْ‬ ‫َ‬ ‫َْ ُ‬ ‫ْ‬ ‫َ‬ ‫َُْ َ َْ َ‬
‫ﻮد ُه‬ ‫ِ ِِ‬ ‫ِ ِ‬
‫إﻋ َﻄ ُ‬ ‫اﻹﻋﻄﺎء واﻟﺠﻮد‪ :‬ﻓﻠﻴﺲ‬ ‫اﻟﻴﺪ ﺎﻛﻟﻴ ِﺪ وﻻ اﻟﺒﺴﻂ ﺎﻛﻟﺒﺴ ِﻂ؛ و إِذا ﺎﻛن اﻟ�ﺮاد ﺑِﺎﻟﺒﺴ ِﻂ ِ‬
‫َ‬
‫َ ُ ْ َََ ُ ََ َ ٌَ‬
‫ﻴﺮة‬ ‫ﻛﺠﻮ ِد ِﻫ وﻧﻈﺎ ِﺋﺮ ﻫﺬا ﻛ ِﺜ‬
‫‪Likewise, He described Himself with plotting (Makr) and scheming (Kayd), just as He‬‬
‫‪described His servant with these. He said: {But they plot (wa yamkurūna), and All!h plots‬‬
‫‪(wa yamkuru All!h)} [Al-Anf!l: 30]. And He said: {Indeed, they are planning a plan‬‬
‫‪(yak"dūna kayd!), But I am planning a plan (wa ak"du kayd!).} [A'-Ṭ!riq: 15-16]. Yet, the‬‬
‫‪plotting [of All!h] is not like the plotting [of creation], nor the scheming like the‬‬
‫‪scheming. He described Himself with action/making (‘Amal), saying: {Do they not see‬‬
‫)!‪that We have created for them from what Our hands have made (mimm! ‘amilat ayd"n‬‬
‫‪livestock of which they are owners?} [Y!s"n: 71]. And He described His servant with action‬‬
‫‪(‘amal), saying: {as reward for what they used to do (ya’malūn).} [Al-W!qi’ah: 24]. Yet,‬‬
‫‪the action [of All!h] is not like the action [of creation]. He described Himself with calling‬‬
‫)‪out (Mun!d!h) and confiding (Mun!j!h). He said: {And We called him (wa n!dayn!hu‬‬
‫}‪from the right side of the Mount and brought him near, confiding (najiyy!) [in him].‬‬
‫‪[Maryam: 52]. And He said: {And [mention] the Day He will call them (yun!d"him)} [Al-‬‬
‫‪Qa)a): 62]. And He said: {And their Lord called them (wa n!d!hum!)} [Al-A’r!f: 22]. He‬‬
‫‪described His servants with calling out (mun!d!h) and private consultation (mun!j!h).‬‬
‫‪He said: {Indeed, those who call you (yun!dūnaka) from behind the chambers - most of‬‬
‫‪them do not use reason.} [Al-Ḥujur!t: 4]. And He said: {When you privately consult‬‬
‫‪(n!jaytum) the Messenger...} [Al-Muj!dilah: 12]. And He said: {when you converse‬‬
‫‪privately (tan!jaytum), do not converse privately (fal! tatan!jaw) about sin and‬‬
‫‪aggression...} [Al-Muj!dilah: 9]. Yet, the calling out [of All!h] is not like the calling out [of‬‬

‫‪18‬‬
creation], nor the confiding/private consultation like the confiding/private consultation.
He described Himself with speaking (Takl"m) in His statement: {And All!h spoke (wa
kallama All!hu) to Mūs! with [direct] speech (takl"m!).} [An-Nis!’: 164], and His
statement: {And when Mūs! came at Our appointed time and his Lord spoke to him (wa
kallamahu rabbuhu)} [Al-A’r!f: 143], and His statement: {Those messengers - some of
them We caused to exceed others. Among them were those to whom All!h spoke (man
kallama All!hu)} [Al-Baqarah: 253]. He described His servant with speaking (takl"m) in
His statement: {And the king said, ‘Bring him to me; I will appoint him exclusively for
myself.’ And when he spoke to him (kallamahu), he said, ‘Indeed, you are today
established [in position] with us, trustworthy.’} [Yūsuf: 54]. Yet, the speaking [of All!h] is
not like the speaking [of creation]. He described Himself with informing (Tanbi’ah) and
described some creation with informing (tanbi’ah). He said: {And [remember] when the
Prophet confided to one of his wives a statement; and when she informed (nabba’at)
[another] of it and All!h showed it to him, he made known part of it and ignored a part.
And when he informed her (nabba’ah!) of it, she said, ‘Who informed you (anba’aka) of
this?’ He said, ‘I was informed (nabba’aniya) by the Knowing (Al-’Al"m), the Aware (Al-
Khab"r).’} [At-Taḥr"m: 3]. Yet, the informing [by All!h] is not like the informing [by
creation]. He described Himself with teaching (Ta’l"m) and described His servant with
teaching (ta’l"m). He said: {The Most Compassionate (Ar-Raḥm!n), Taught (‘allama) the
Qur’an, Created man, [And] taught him (‘allamahu) eloquence.} [Ar-Raḥm!n: 1-4]. And
He said: {...teaching them (tu’allimūnahunna) from what All!h has taught you
(‘allamakumu All!h).} [Al-M!’idah: 4]. And He said: {Certainly did All!h confer [great]
favor upon the believers when He sent among them a Messenger from themselves,
reciting to them His verses and purifying them and teaching them (wa yu’allimuhumu)
the Book and wisdom...} [Āl ‘Imr!n: 164]. Yet, the teaching [by All!h] is not like the
teaching [by creation]. Likewise, He described Himself with Anger (Gha.ab), saying: {and
All!h has become angry (wa gha.iba All!hu) with them and has cursed them} [Al-Fatḥ:
6]. And He described His servant with anger (gha.ab) in His statement concerning Mūs!:
{So Mūs! returned to his people angry (gha.b!na) and grieved.} [Ṭ!-H!: 86]. Yet, the
Anger [of All!h] is not like the anger [of creation]. He described Himself as having risen
over His Throne (Istaw! ‘al! ‘Arshihi), mentioning this in seven places in His Book, that
He rose over (istaw! ‘al!) the Throne. He described some of His creation with rising over
or mounting (istiw!’) upon something else, such as in His statement: {That you may
mount (li-tastawū) firmly upon their backs} [Az-Zukhruf: 13], and His statement: {So
when you have boarded (istawayta), you and whoever is with you, the ark...} [Al-
Mu’minūn: 28], and His statement: {And it [the ark] came to rest (wa-stawat) upon
[Mount] Jūd"} [Hūd: 44]. Yet, the Istiw!’ [of All!h] is not like the istiw!’ [of creation]. He
described Himself with having outstretched Hands (Bas' al-Yadayn), saying: {And the
Jews say, ‘The hand (yadu) of All!h is chained.’ Chained are their hands (ayd"him) and
cursed are they for what they say. Rather, both His hands (yad!hu) are outstretched
(mabsū'at!ni); He spends however He wills.} [Al-M!’idah: 64]. He described some of His
creation with stretching out the hand (bas' al-yad) in His statement: {And do not make
your hand (yadaka) chained to your neck or extend it (tabsut-h!) completely} [Al-Isr!’:
29]. Yet, the Hand [of All!h] is not like the hand [of creation], nor is the stretching out like
the stretching out. And if the intended meaning of stretching out (bas') is giving and
generosity, then All!h’s giving is not like the giving of His creation, nor is His generosity
like their generosity. Examples of this are abundant.
َ َ َ َ ٌ ْ َ ٌ ُ َ ْ � َ َْ َ َ ْ َ َ ْ َ ََ َ ُ َْ َ َْ ُ� َََُْ َ َْ ْ �ُ ََ
‫ﷲ ِﻋﻠ ٌ َوﻻ ﻗ �ﻮة َوﻻ َرﺣ َ�ﺔ َوﻻ ﻛﻼ ٌم َوﻻ ُﻳ ِﺤ �ﺐ‬ِ ِ ‫ ﻟﻴﺲ‬:‫ﺎت ﺎ أﺛﺒﺘﻪ اﷲ ﻟِﻨﻔ ِﺴ ِﻪ وﻧﻔ ِﻲ �ﺎﺛﻠ ِﺘ ِﻪ ِﺑﺨﻠ ِﻘ ِﻪ ﻓ�ﻦ ﻗﺎل‬
ِ ‫ﻓﻼ ﺑﺪ ِﻦ إﺛﺒ‬
ٌْ ُ َ َ َ ْ َ َ ْ
َ ََ َ َ َُْ ْ � ً � َُ ً َ ً �َُ َ َ ََ ْ َ َ َ َ َ َ َ َ َْ ََ
َ َ َ
‫ات و ﻦ ﻗﺎل ﻟﻪ ِﻋﻠ‬ ِ ‫ﺎت واﻟﺠ�ﺎد‬ ِ ‫ﷲ ِﺑﺎﻟ�ﻌﺪو‬ ِ ِ ‫ ﺎﻛن ﻌﻄﻼ ﺟﺎ ِﺣﺪا �ﺜﻼ‬:‫وﻻ ﻳﺮﺿﻰ وﻻ ﻧﺎدى وﻻ ﻧﺎﺟﻰ وﻻ اﺳﺘﻮى‬

19
‫ﷲ‬
� ً� َ ُ ً� َ ُ َ َ َ ْ َ ٌ َ ْ َْ َْ َ َ َ ٌ َ َْ � ُ َ � ُ َْ
‫ﺎي أو َﻳ َﺪ‬
َُ ٌ ُ َْ
‫ﻛ ِﻌﻠ ِ ﻲ أو ﻗ �ﻮة ﻛﻘ �ﻮﺗِﻲ أو ﺣﺐ ﻛﺤﺒﻲ أو ِرﺿﺎء ﻛ ِﺮﺿ‬
ْ َ
ِ ِ ‫ان ﻛﻴﺪاي أو اﺳ ِﺘﻮاء ﺎﻛﺳ ِﺘﻮاﺋِﻲ ﺎﻛن ﺸﺒﻬﺎ �ﺜﻼ‬ ِ
� َ َْ ُ ْ َ َْ َ َ َ َْ َ َْ ْ َ َ َ ُ � ََ َ َ َْ َ َْ َ َْ َ َْ ْ �ُ َ َْ َ َََ ْ
ِ ِ ‫ و‬- ‫ﻴﻞ و ﻳﺘﺒﻴﻦ ﻫﺬا )ﺑِﺄﺻﻠﻴ ِﻦ ﺷ ِﺮ ﻳﻔﻴ ِﻦ( و ﺜﻠﻴ ِﻦ ﻀﺮ وﺑﻴ ِﻦ‬
‫ﷲ‬ ٍ ‫ﻳﻪ ﺑِﻼ ﺗﻌ ِﻄ‬
ٍ ‫ﻴﻞ وﺗﻨ ِﺰ‬
ٍ ‫ﺎت ﺑِﻼ ﺗ� ِﺜ‬ ٍ ‫ﺎت؛ ﺑﻞ ﻻ ﺑﺪ ِﻦ إﺛﺒ‬ ِ ‫ﺑِﺎﻟﺤﻴﻮاﻧ‬
َ َ
َ ْ ْ َُ ْ
(‫ َو) ِﺑﺨﺎﺗِ َ� ٍﺔ َﺟﺎ ِ َﻌ ٍﺔ‬- ‫اﻟ َ�ﺜﻞ اﻷﻋﻠﻰ‬
Therefore, it is imperative to affirm what All!h has affirmed for Himself while negating
any likeness (mum!thalah) between Him and His creation. Whoever says: ‘All!h has no
knowledge, no power, no mercy, no speech; He does not love, is not pleased, did not call
out, did not confide, did not rise over (istaw!)’ is a negator (mu’a''il), a denier (j!ḥid),
likening All!h to non-existent things and inanimate objects. And whoever says: ‘He has
knowledge like my knowledge, or power like my power, or love like my love, or pleasure
like my pleasure, or two hands like my hands, or an Istiw!’ (rising over) like my istiw!’
(settling/mounting)’ is an anthropomorphist (mushabbih), likening All!h to living
creatures (ḥayaw!n!t). Rather, there must be affirmation without likening (ithb!tun bil!
tamth"l) and transcendence without negation (tanz"hun bil! ta’'"l). This will be clarified
by means of (two noble principles), two parables set forth—and for All!h is the highest
description—and (a comprehensive conclusion).

‫ﻓﺼﻞ‬
Section
ْ َْْ َ َ � َْ ُ َْْ َ َُ ْ َ َ ُ ُ َ ََ َ ْ َ ْ �ََ
‫ﺎت ﺎﻛﻟﻘﻮ ِل ِﻓﻲ َﺑﻌ ٍﺾ‬
ِ ‫ اﻟﻘﻮل ِﻓﻲ ﺑﻌ ِﺾ اﻟﺼﻔ‬:‫ ﻓﺄﺣﺪﻫ�ﺎ أن ﻳﻘﺎل‬:‫ﻓﺄ ﺎ اﻷﺻﻼ ِن‬
As for the two principles, the first of them is that it should be stated: The principle
governing [the affirmation of] some Attributes is the same as the principle governing
[the affirmation of] others.
ٌ ‫ﻴﺮ ﺑ َﺒ َﺼﺮ ُ َﺘ َﻜ �ﻠ ٌ ﺑ َﻜ َﻼ ُ ﺮ‬
‫ﻳﺪ‬ ٌ َ ْ َ ٌ َ َ ُْ ٌ َ ْ ٌ َ َ َ � َ َ� � َ ُ َُ ْ � ُ َ َ ُ ْ َ َ ْ َ
ِ ِ‫ِ م‬ ِ ِ ‫ ﺑِﺄن اﷲ ﺣﻲ ﺑِﺤﻴﺎ ِة ﻋ ِﻠﻴ ﺑِ ِﻌﻠ ِ ﻗ ِﺪﻳﺮ ﺑِﻘﺪر ِة ﺳ ِ ﻴﻊ ﺑِﺴ� ِﻊ ﺑ ِﺼ‬:‫ﻓ ِﺈن ﺎﻛن اﻟ�ﺨﺎﻃﺐ ِ�ﻦ ﻳﻘﻮل‬
ْ � ُ ُ � َُ َ ً َ َ َ َ َُ ْ ََ َ ََ َ َ َ َ ُ َ َ � َ َ ُ َُ َ ًَ َ ُ�ُ َ َ َُ ْ َ َ َ َ
‫ﺎﻹ َر َاد ِة َو إِ � ﺎ‬ِ ‫ِﺑ ِﺈراد ِة و ﻳﺠﻌﻞ ذﻟِﻚ ﻛﻠﻪ ﺣ ِﻘﻴﻘﺔ و ﻳﻨ ِﺎزع ِﻓﻲ ﺤﺒ ِﺘ ِﻪ و ِرﺿﺎه وﻏﻀ ِﺒ ِﻪ وﻛﺮاﻫ ِﺘ ِﻪ ﻓﻴﺠﻌ َﻞ ذﻟِﻚ ﺠﺎزا و ﻳﻔﺴﺮ َه إ ﺎ ِﺑ‬
َْ ْ َ ُ َْ ْ ْ َ ْ ْ َ ََْ ْ َ ْ َ َ َ ُ َ َ َ ُُْ َ َ� ْ َ ُ ْ َْ َْ
‫ ﻻ ﻓﺮق َﺑﻴ َﻦ َ ﺎ ﻧﻔﻴﺘ ُﻪ َو َﺑﻴ َﻦ َ ﺎ أﺛ َﺒﺘ ُﻪ َﺑﻞ اﻟﻘﻮل ِﻓﻲ أ َﺣ ِﺪ ِﻫ َ�ﺎ ﺎﻛﻟﻘﻮ ِل ِﻓﻲ‬:‫ﺎت ﻓ ُﻴﻘﺎل ﻟ ُﻪ‬ ِ ‫ﺎت ِﻦ اﻟﻨﻌ ِ واﻟﻌﻘﻮﺑ‬ ِ ‫ِﺑﺒﻌ ِﺾ اﻟ�ﺨﻠﻮﻗ‬
ً َ َ َُ � ُْ ْ َ ُ ْ� َُ ََ َ ُُ َ َ َ ُ َ َ ُُ� َ َ َ ََ َ َ ُ ْ َْ َ َ ُْ َُ َ َ � ُْ ْ َ َ ْ
‫ إن ﻟﻪ إرادة‬:‫ إن إرادﺗﻪ ِﺜﻞ إراد ِة اﻟ�ﺨﻠﻮ ِﻗﻴﻦ ﻓﻜﺬﻟِﻚ ﺤﺒﺘﻪ و ِرﺿﺎه وﻏﻀﺒﻪ وﻫﺬا ﻫﻮ اﻟﺘ� ِﺜﻴﻞ و إِن ﻗﻠﺖ‬:‫اﻵﺧ ِﺮ؛ ﻓ ِﺈن ﻗﻠﺖ‬
َ ً َ ُ َ ٌ ُ ْ َْ َ ُ َ ٌ� َ َ َُ َ َ َ َ َ َ ُ َ ًَ َ ُ ْ َْ �َ ََ ُ َ
‫ﻮق َ َﺤ �ﺒﺔ ﺗ ِﻠﻴﻖ ِﺑ ِﻪ َوﻟ ُﻪ ِرﺿﺎ َوﻏ َﻀ ٌﺐ‬ ِ ‫ وﻛﺬﻟِﻚ ﻟﻪ ﺤﺒﺔ ﺗ ِﻠﻴﻖ ِﺑ ِﻪ وﻟِﻠ�ﺨﻠ‬:‫ﻮق إرادة ﺗ ِﻠﻴﻖ ِﺑ ِﻪ ِﻗﻴﻞ ﻟﻚ‬ ِ ‫ﺗ ِﻠﻴﻖ ِﺑ ِﻪ؛ ﻛ�ﺎ أن ﻟِﻠ�ﺨﻠ‬
ُ َ ٌ َ َ َ ً ُ ْ َْ َ ُ َ
‫ﻮق ِرﺿﺎ وﻏﻀﺐ ﻳ ِﻠﻴﻖ ِﺑ ِﻪ‬ ِ ‫ﻳ ِﻠﻴﻖ ِﺑ ِﻪ وﻟِﻠ�ﺨﻠ‬
If the person being addressed is someone who affirms that All!h is Living (Ḥayy) with
Life (Ḥay!h), Knowing (‘Al"m) with Knowledge (‘Ilm), Powerful (Qad"r) with Power
(Qudrah), Hearing (Sam"’) with Hearing (Sam’), Seeing (Ba)"r) with Sight (Ba)ar),
Speaking (Mutakallim) with Speech (Kal!m), Willing (Mur"d) with Will (Ir!dah), and
considers all of these to be real attributes, yet disputes concerning His Love (Maḥabbah),
Pleasure (Ri.!), Anger (Gha.ab), and Dislike (Kar!hah)—treating these as metaphorical
(maj!z) and interpreting them either as [aspects of His] Will or as referring to certain
created things like blessings and punishments—then it should be said to him: There is
no difference between what you have negated and what you have affirmed. Rather, the
principle governing one set is the same as the principle governing the other. If you were
to say that His Will is like the will of created beings, then likewise His Love, Pleasure, and
Anger would be [like theirs], and this constitutes likening Him to creation (tamth"l). But
if you say that He possesses a Will befitting Him, just as a creature possesses a will
befitting it, then it must be said to you: Likewise, He possesses Love befitting Him, just as
a creature possesses love befitting it; and He possesses Pleasure and Anger befitting Him,
just as a creature possesses pleasure and anger befitting it.

20
 ْ َ ْ َْ َْ ْ َ ْ� ُ ْ ُ ْ َ َُ ُ ََُ َ ْ َ َ َْْ َ ُ ََ َ ُ َ َ ْ ُْ ْ َ
‫اﻹ َر َادة َ ﻴﻞ اﻟﻨﻔ ِﺲ إﻟﻰ َﺟﻠ ِﺐ َ ﻨﻔ َﻌ ٍﺔ أو َدﻓ ِﻊ َ َﻀ �ﺮ ٍة ﻓ ِﺈن‬ ِ ‫ و‬:‫ اﻟﻐﻀﺐ ﻏﻠﻴﺎن دمِ اﻟﻘﻠ ِﺐ ﻟِﻄﻠ ِﺐ ِاﻻﻧ ِﺘﻘﺎمِ ﻓﻴﻘﺎل ﻟﻪ‬:‫و إِن ﻗﻠﺖ‬
ُْ ْ ْ ََ ُ َْْ ْ ََ ُ ْ َْ ُ َ َ َََ َ َ ُ ْ َْ َُ َ َ ُْ
‫ﻮق َوﻛﺬﻟِ َﻚ َﻳﻠ َﺰ ُم اﻟﻘﻮل ِﻓﻲ ﻛﻼ ِ ِﻪ َو َﺳ� ِﻌ ِﻪ َو َﺑ َﺼ ِﺮ ِه َو ِﻋﻠ ِ ِﻪ َوﻗﺪ َرﺗِ ِﻪ؛‬ ِ ‫ وﻫﺬا ﻏﻀﺐ اﻟ�ﺨﻠ‬:‫ﻮق ِﻗﻴﻞ ﻟﻚ‬ ِ ‫ ﻫ ِﺬ ِه إرادة اﻟ�ﺨﻠ‬:‫ﻗﻠﺖ‬
ََ ْ َ َ َْ َ ْ � ْ َ َُْ َََ َ ُ ْ َْ َ َ ْ َُ � َ َ ُ ْ ََ َ � َ ُ�َ َْ َ ُ َ َْ َُْ ُ ْ
ِ‫إن ﻧ ِﻔ َﻲ ﻋﻨﻪ اﻟﻐﻀﺐ واﻟ�ﺤﺒﺔ واﻟﺮﺿﺎ وﻧﺤﻮ ذﻟِﻚ ِ�ﺎ ﻫﻮ ِﻦ ﺧﺼﺎﺋِ ِﺺ اﻟ�ﺨﻠﻮ ِﻗﻴﻦ؛ ﻓﻬﺬا ﻨﺘ ٍﻒ ﻋﻦ اﻟﺴ� ِﻊ واﻟﺒﺼ ِﺮ واﻟﻜﻼم‬
ْ ْ� َ َ َ َ ْ ْ َ َ ُ َ َ َ ُ�َ َ َ ْ َ َ �
َ ‫ﻴﻘ َﺔ ﻟ َﻬ َﺬا �إﻻ َ ﺎ َﻳ ْﺨ َﺘ �ﺺ ﺑ ْﺎﻟ َ� ْﺨﻠﻮﻗ‬
‫اﻟﺴ� ُﻊ َواﻟ َﺒ َﺼ ُﺮ‬ ‫ َو َﻫﻜﺬا‬:‫ﻴﻦ؛ ﻓ َﻴ ِﺠ ُﺐ ﻧﻔ ُﻴ ُﻪ َﻋﻨ ُﻪ ِﻗﻴﻞ ﻟ ُﻪ‬ ِ ِ ِ ‫ أﻧﻪ ﻻ ﺣ ِﻘ‬:‫ﺎت و إِن ﻗﺎل‬ِ ‫ﻴﻊ اﻟﺼﻔ‬
َ َ
ِ ِ ‫وﺟ‬
َُ ُْْ َ ُْ ْ َ ُ ََ ْ َ
‫واﻟﻜﻼم واﻟ ِﻌﻠ واﻟﻘﺪرة‬
If you were to argue, ‘Anger is the boiling of the heart’s blood seeking revenge,’ it would
be replied: And will is the inclination of the soul towards acquiring a benefit or repelling
harm. If you then retort, ‘But that is the will of the creature,’ it will be said to you: And that
[definition of anger] is the anger of the creature. The same reasoning applies necessarily
to His Speech, Hearing, Sight, Knowledge, and Power. If Anger, Love, Pleasure, and the
like are negated from Him on the grounds that these [definitions] pertain to the
characteristics of created beings, then these [creaturely characteristics] are equally
inapplicable to Hearing, Sight, Speech, and all other Attributes [as affirmed for All!h]. And
if one claims, ‘These attributes have no reality except that which is specific to created
beings, therefore they must be negated from Him,’ it must be said to him: The same
applies to Hearing, Sight, Speech, Knowledge, and Power [as understood in creatures].
َ َْ َ ْ ْ َ َ َ َ َ َْ َ َ ُ ُ َ ُ ََ َ َُ ُ َُ ْ َ � َْ َ َْ ُ � َ ُ ْ َ َ َ
‫ ﻟﻴ َﺲ ﻟ ُﻪ‬:‫ﻴ�ﺎ أﺛ َﺒﺘ ُﻪ ﻓ ِﺈذا ﻗﺎل اﻟ ُ�ﻌﺘ ِﺰﻟِ �ﻲ‬ ‫ﺎه ﻛ َ�ﺎ َﻳﻘﻮﻟ ُﻪ ُﻫ َﻮ ﻟِ ُ�ﻨ ِﺎز ِﻋ ِﻪ ِﻓ‬ ‫ ِﻓﻴ�ﺎ ﻧﻔ‬:‫ﺎت َو َﺑﻌ ٍﺾ ﻳﻘﺎل ﻟﻪ‬
ِ ‫ﻓﻬﺬا اﻟ�ﻔﺮق ﺑﻴﻦ ﺑﻌ ِﺾ اﻟﺼﻔ‬
ُ � َ َ َ ْ
ُْ ُ �َُ ُ � َ َ ُ ْ ْ � ُ َ َ َ َ ٌ َ ٌ ََ ََ ٌَ َ
‫ﺎت َﻳﺘ ِﺼﻒ ﺑِ َﻬﺎ‬ � َ �
ِ ‫ﺎت ﻓ ِﺈﻧﻪ ﻳﺒﻴﻦ ﻟِﻠ�ﻌﺘ ِﺰﻟِ �ﻲ أن ﻫ ِﺬ ِه اﻟﺼﻔ‬
َ ُ
ِ ‫ﺎت ﻻ ﺗﻘﻮم إﻻ ﺑِﺎﻟ�ﺨﻠﻮﻗ‬
� َ �
ِ ‫إرادة وﻻ ﻛﻼم ﻗﺎﺋِ ﺑِ ِﻪ؛ ِﻷن ﻫ ِﺬ ِه اﻟﺼﻔ‬
َ ْ َ � ‫اﻟﺼ َﻔﺎت ْﻦ ْاﻟ َ� َﺤ �ﺒﺔ َو‬
‫اﻟﺮ َﺿﺎ َوﻧﺤ ِﻮ ذ ِﻟ َﻚ‬ � ‫ﻮن ﻟ َﺴﺎﺋﺮ‬ َ ُ ْ ُ ْ ُ َ ُ ُ َ َ َ َ َ ‫ﻮن َﻛﺼ َﻔﺎت ْاﻟ ُ� ْﺤ َﺪ َﺛ‬
ُ ‫ْاﻟ َﻘﺪﻳ ُ َو َﻻ َﺗ ُﻜ‬
ِ ِ ِ ِ ِ ِ ‫ﺎت ﻓﻬﻜﺬا ﻳﻘﻮل ﻟﻪ اﻟ�ﺜ ِﺒﺘ‬ ِ ِ ِ ِ
Thus, to this person who differentiates between some Attributes and others, the same
argument he uses against his opponent regarding the attributes he affirms can be applied
to the attributes he negates. For example, when a Mu’tazil" says, ‘He does not possess
Will or Speech subsisting in His Essence, because these attributes only subsist in created
beings,’ the one refuting him explains that the Pre-eternal (Al-Qad"m) can be described
with these attributes, and they are not like the attributes of originated beings
(muḥdath!t). Similarly, those who affirm all other Attributes, such as Love, Pleasure, and
the like, say the same to him [who denies them].
� َ ْ ْ َ َ َ ْ َ َ � َ َ ْ � َ َ ُْْ َ َ � َ َ َ ْ َ ْ ْ � َ َْْ ََََْ ُ َ � َ ْ َ َ ْ َ
‫اﻹﺣﺎﻜ َم َدل‬ِ ‫اﻹراد ِة و‬
ِ ‫ﻴﺺ دل ﻋﻠﻰ‬ ‫ ﺗِﻠﻚ اﻟﺼﻔﺎت أﺛﺒﺘﻬﺎ ﺑِﺎﻟﻌﻘ ِﻞ ِﻷن اﻟ ِﻔﻌﻞ اﻟﺤﺎ ِدث دل ﻋﻠﻰ اﻟﻘﺪر ِة واﻟﺘﺨ ِﺼ‬:‫ﻓ ِﺈن ﻗﺎل‬
َ َْ ََ ْ ْ ْ � ْ َ ُ ْ َ َ � َ ْ َ َ َ ْ ٌَ َْ ْ ُ ُ َ � ْ ْ َ
‫اﻟﺴ� ِﻊ َواﻟ َﺒ َﺼ ِﺮ َواﻟﻜﻼمِ أو ِﺿ �ﺪ ذﻟِ َﻚ‬ ‫َﻋﻠﻰ اﻟ ِﻌﻠ ِ َو َﻫ ِﺬ ِه اﻟﺼﻔﺎت ﺴﺘﻠ ِﺰ ﺔ ﻟِﻠﺤﻴﺎ ِة واﻟﺤﻲ ﻻ ﻳﺨﻠﻮ ﻋﻦ‬
If he [the one who differentiates] says: ‘I affirm those attributes [like Power, Will,
Knowledge] based on reason, because originated action indicates Power, specification
[of actions] indicates Will, and perfection [in creation] indicates Knowledge. These
attributes necessitate Life, and the Living cannot be devoid of Hearing, Sight, and Speech,
or their opposites [i.e., deafness, blindness, muteness].’
َ ْ َ ْ ُ َْ ْ َ َ َ ُ َْ ْ َ َ �َ ُ ْ � ُ َ َ َ َ ُ ْ َ َ ُ ُ َ َ ‫ َﻟﻚ َﺟ َﻮ َاﺑ‬:‫َﻗ َﺎل َﻟ ُﻪ َﺳﺎﺋ ُﺮ أَ ْﻫﻞ ْاﻹ ْﺛ َﺒﺎت‬
‫ﻮل اﻟ ُ� َﻌ �ﻴ ِﻦ ﻓ َﻬﺐ أ �ن‬ِ ‫ﻴﻞ َ اﻟ�ﻌﻴ ِﻦ ﻻ ﻳﺴﺘﻠ ِﺰم ﻋ َﺪم اﻟ�ﺪﻟ‬ِ ِ‫ ﻋﺪم اﻟﺪﻟ‬:‫ أﺣﺪﻫ�ﺎ أن ﻳﻘﺎل‬:‫ﺎن‬ ِ ِ ِ ِ ِ
ُ � َْ َ َ � �
َ‫ﻴﻞ َﻛ�ﺎ‬ َ َْ ُ َ َْ ْ َ َ َْ َ َْ َ ُ� َ َ َ ُ ُْ َ � َْْ � ْ ََْ َ
ِ‫ﻴﻞ ِﻷن اﻟﻨﺎ ِﻓﻲ ﻋﻠﻴ ِﻪ اﻟﺪﻟ‬ ٍ ِ‫ﻴﻪ وﻟﻴﺲ ﻟﻚ أن ﺗﻨ ِﻔﻴﻪ ﺑِﻐﻴ ِﺮ دﻟ‬ ِ ‫ﻴﻞ اﻟﻌﻘ ِﻠﻲ ﻻ ﻳﺜ ِﺒﺖ ذﻟِﻚ ﻓ ِﺈﻧﻪ ﻻ ﻳﻨ ِﻔ‬ ِ ِ‫ﺎ ﺳﻠﻜﺖ ِﻦ اﻟﺪﻟ‬
ْ َ
ُ � ُ َ َ ْ َ ُ َ ْ ُ ََ � ْ َ َ َ � ْ َ ٌ َ ُ َ َ ْ َ ُ ْ َ َ َْ َ � َ َْ ُ ْ � َ ْ ْ َ
‫اﻟﺴﺎ ِﻟ ُ َﻋﻦ‬
� ‫ﻴﻞ‬ ‫َﻋﻠﻰ اﻟ ُ�ﺜ ِﺒ ِﺖ واﻟﺴ�ﻊ ﻗﺪ دل ﻋﻠﻴ ِﻪ وﻟ ﻳﻌ ِﺎرض ذ ِﻟﻚ ﻌ ِﺎرض ﻋﻘ ِﻠﻲ وﻻ ﺳ� ِﻌﻲ ﻓﻴ ِﺠﺐ إﺛﺒﺎت ﺎ أﺛﺒﺘﻪ اﻟﺪ ِﻟ‬
َُ ْ َُْ
ِ‫ﺎوم‬
ِ ‫اﻟ�ﻌ ِﺎر ِض اﻟ�ﻘ‬
The rest of the proponents of affirmation (Ahl al-Ithb!t) would reply to him: You have
two responses: (1) First, it can be said: The absence of a specific proof does not necessitate
the absence of the specific thing to be proven. So, grant that the rational argument you
employed does not prove [attributes like Love, Pleasure, Anger]; it certainly does not
negate them. You have no right to negate them without proof, because the burden of
proof lies upon the one who negates just as it lies upon the one who affirms. Revelation

21
(as-sam’) has indeed indicated these attributes, and there is no rational or scriptural
counter-argument that opposes this. Therefore, it is obligatory to affirm what is
established by evidence that is sound and free from any overriding counter-argument.
� ْ َْ
‫ﺎن إﻟﻴ ِﻬ َدل‬ َ ْ ْ ‫اﻟﺼ َﻔﺎت ﺑ َﻨﻈﻴﺮ َ ﺎ أَ ْﺛ َﺒ َﺖ ﺑﻪ ﺗ ْﻠ َﻚ ْﻦ ْاﻟ َﻌ ْﻘﻠ �ﻴﺎت َﻓ ُﻴ َﻘ ُﺎل َﻧ ْﻔ ُﻊ ْاﻟﻌ َﺒﺎد ﺑ‬ � ‫ﺎت َﻫﺬه‬ ُ ‫ ُﻳ ْ�ﻜ ُﻦ ْإﺛ َﺒ‬:‫اﻟﺜﺎﻧﻲ أَ ْن ُﻳ َﻘ َﺎل‬ �
ِ ‫ﺎﻹﺣﺴ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ
ْ ُْ َ � َُ َ َ ْ
َ ُ َ َ ْ �َ َ َ �َُ َ َ � ‫ام‬ ُ ‫ﻴﺌﺔ َو إ ْﻛ َﺮ‬َ َ ْ َ َ ْ � َ َ ََ َ ْ � َ َ
‫ﺎب اﻟﺎﻜ ِﻓ ِﺮ ﻳﻦ ﻳﺪل ﻋﻠﻰ ﺑﻐ ِﻀ ِﻬ‬ ‫اﻟﻄﺎﺋِ ِﻌﻴﻦ ﻳﺪل ﻋﻠﻰ ﺤﺒ ِﺘ ِﻬ و ِﻋﻘ‬ ِ ِ ‫ﻴﺺ ﻋﻠﻰ اﻟ� ِﺸ‬ ِ ‫ﻋﻠﻰ اﻟﺮﺣ� ِﺔ ﻛﺪﻻﻟ ِﺔ اﻟﺘﺨ ِﺼ‬
َ‫ َوﻫ َﻲ ﺎ‬- ‫ﻮراﺗﻪ‬ َ ُ ‫ﻮﻻﺗﻪ َو َ ْﺄ‬ َ ُ َْ ُ َ ُ ْ َ ْ ُ َ َ ْ َ َ ْ َ َ َ َ َْ َ ْ ْ َ َ ْ َ َ َ � َ َ َ َْ َ َ
ِ ِِ ِ ِ ‫ﺎب أﻋﺪاﺋِ ِﻪ واﻟﻐﺎﻳﺎت اﻟ�ﺤ�ﻮدة ِﻓﻲ ﻔﻌ‬ ِ ‫ ِﻦ إﻛﺮامِ أوﻟِﻴﺎﺋِ ِﻪ و ِﻋﻘ‬:‫ﻛ�ﺎ ﻗﺪ ﺛﺒﺖ ﺑِﺎﻟﺸﻬﺎد ِة و ْاﻟﺨﺒ ِﺮ‬
َ ْ َ ُ ‫اﻟﺘ ْﺨﺼ‬ � � َُ ََ َ َْ َ ْ ََ � َُ َ ‫ﻮر ُاﺗ ُﻪ ْﻦ ْاﻟ َﻌ َﻮاﻗﺐ ْاﻟ َﺤ‬ َ ُ ‫ﻮﻻ ُﺗ ُﻪ َو َ ﺄ‬َ ُ ْ َ َْ َ َْ
‫ﻴﺺ َﻋﻠﻰ اﻟ َ� ِﺸﻴﺌ ِﺔ‬ ِ ‫ل‬ ‫ﺪ‬ ‫ﻳ‬ ‫ﺎ‬ � ‫ﻛ‬ ‫؛‬‫ﺔ‬ ‫ﻐ‬
ِ ِ ‫ﻟ‬ ‫ﺎ‬ ‫ﺒ‬ ‫اﻟ‬ ‫ﻪ‬‫ﺘ‬
ِِ � ‫ﻜ‬ ‫ﺣ‬
ِ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ل‬ ‫ﺪ‬ ‫ﺗ‬ - ‫ﻴﺪ ِة‬ ِ ِ ِ ِ ‫ﺗﻨﺘ ِﻬﻲ إﻟﻴ ِﻪ ﻔﻌ‬
ْ ُْ ْ َ
� ُ َ ْ َ َ َ� ْ ْ َ ُ ْ َ َ ‫َوأَ ْوﻟﻰ ﻟ ُﻘ �ﻮة اﻟﻌﻠﺔ اﻟﻐﺎﺋﻴﺔ؛ َوﻟ َﻬ َﺬا َﺎﻛ َن َ ﺎ ﻓﻲ اﻟ ُﻘ ْﺮآن ْﻦ َﺑ َﻴ‬
ْ � ْ َ
‫آن ِﻦ‬ ِ ‫ أﻋﻈ ِ�ﺎ ِﻓﻲ اﻟﻘﺮ‬: ِ ‫ﺎن ﺎ ِﻓﻲ ﺨﻠﻮﻗﺎﺗِ ِﻪ ِﻦ اﻟﻨﻌ ِ واﻟ ِﺤﻜ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ َْ ْ َ َ َ َ َ � ْ َ َ ََ
‫ﺎن ﺎ ِﻓﻴﻬﺎ ِﻦ اﻟﺪﻻﻟ ِﺔ ﻋﻠﻰ ﺤ ِﺾ اﻟ� ِﺸﻴﺌ ِﺔ‬ ِ ‫ﺑﻴ‬
(2) Second, it can be said: It is possible to establish these attributes [like Love, Pleasure,
Anger, Mercy, Wisdom] using rational arguments similar to those by which you
established the others. Thus, it can be argued: Benefiting servants through kindness
towards them indicates Mercy, just as specification indicates Will. Honoring the obedient
indicates love for them, and punishing the disbelievers indicates hatred for them, just as
His honoring of His allies (awliy!’) and punishment of His enemies is established through
observation and reports. Furthermore, the praiseworthy purposes (gh!y!t maḥmūdah)
evident in His actions and commands—meaning the beneficial outcomes to which His
actions and commands lead—indicate His profound Wisdom (Ḥikmah), just as
specification indicates Will, and indeed, this indication [of Wisdom] is even stronger due
to the force of teleological reasoning (al-’illah al-gh!’iyyah). This is why the Qur’an’s
exposition of the blessings and wisdom inherent in His creations is far more extensive
than its exposition of the evidence for His mere Will within them.
َ � ْ َ ْ ٌ َ ٌ َ � َ ُ� ُ َُ � َْ ْ َ َْْ َ � ُ ُْ ْ � ُ َ َ ُْ َ َ ْ َ
‫ﻳﺮ َو ُﻳﻨ ِﻜ ُﺮ أن َﻳﺘ ِﺼﻒ‬ ‫ إﻧﻪ ﺣﻲ ﻋ ِﻠﻴ ﻗ ِﺪ‬:‫ﺎت َو ُﻳ ِﻘ �ﺮ ِﺑﺎﻷﺳ َ�ﺎ ِء ﺎﻛﻟ ُ�ﻌﺘ ِﺰﻟِ �ﻲ اﻟ ِﺬي ﻳﻘﻮل‬ِ ‫و إِن ﺎﻛن اﻟ�ﺨﺎﻃﺐ ِ�ﻦ ﻳﻨ ِﻜﺮ اﻟﺼﻔ‬
ْ ْ َ َ َ ْ ُ َْ ُْ ْ � َ َ � َْ َ َ ْ ْ َ َْ َ َْ َ َْ َ َُ َ َ ُْ ْ َ ْ ْ َ َ َ ْ
ِ ‫ إﺛﺒﺎت اﻟﺤﻴﺎ ِة واﻟ ِﻌﻠ‬:‫ﺎت ﻓ ِﺈﻧﻚ إن ﻗﻠﺖ‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫ﺎت اﻷﺳ�ﺎ ِء و إِﺛﺒ‬ِ ‫ ﻻ ﻓﺮق ﺑﻴﻦ إﺛﺒ‬:‫ﺑِﺎﻟﺤﻴﺎ ِة واﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة ِﻗﻴﻞ ﻟﻪ‬
� َ َ َ َ ْ �
‫ َوﻻ ﻧ ِﺠ ُﺪ ِﻓﻲ اﻟﺸﺎ ِﻫ ِﺪ‬:‫ﺎت إﻻ َ ﺎ ُﻫ َﻮ ِﺟﺴ ٌ ِﻗﻴﻞ ﻟﻚ‬
َ � ً �ُ � ُ َ َ �َ ً ْ َ َْ ً ْ َ ََْ َ ُْْ َ
ِ ‫واﻟﻘﺪر ِة ﻳﻘﺘ ِﻀﻲ ﺗﺸ ِﺒﻴﻬﺎ أو ﺗﺠ ِﺴﻴ�ﺎ ِﻷﻧﺎ ﻻ ﻧ ِﺠﺪ ِﻓﻲ اﻟﺸﺎ ِﻫ ِﺪ ﺘ ِﺼﻔﺎ ِﺑﺎﻟﺼﻔ‬
َ ْ ْ َ ْ � � َ َ َ َ َ َ َ َ
َ �َ ‫ﻳﺮ إﻻ َ ﺎ ُﻫ َﻮ ﺟ ْﺴ ٌ ﻓﺈ ْن ﻧﻔ ْﻴﺖ َ ﺎ ﻧﻔ ْﻴﺖ ﻟﻜ ْﻮﻧﻚ ﻟ ْ ﺗﺠ ْﺪ ُه ﻓﻲ اﻟﺸﺎﻫﺪ إﻻ ﻟﻠﺠ ْﺴ ﻓﺎﻧﻒ اﻷ ْﺳ‬ � َ
ٌ ‫َ ﺎ ُﻫ َﻮ ُ َﺴ ��ﻰ َﺣ �ﻲ َﻋﻠﻴ ٌ ﻗﺪ‬
‫ﺎء‬ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ْ ُ ْ َ َْْ َ � َ ْ َ َ � ََ ْ َ � َ ْ َ َ �َُ ْ ْ � � ُ ُ َ َ �َ َ � ُ َ َْ
‫ﺎت ﻳﺤﺘﺞ ﺑِ ِﻪ ﻧﺎ ِﻓﻲ اﻷﺳ�ﺎ ِء اﻟﺤﺴﻨﻰ؛‬ ِ ‫ﺑﻞ وﻛﻞ ﺷ ْﻲ ٍء ِﻷﻧﻚ ﻻ ﺗ ِﺠﺪه ِﻓﻲ اﻟﺸﺎ ِﻫ ِﺪ إﻻ ﻟِﻠ ِﺠﺴ ِ ﻓﻜﻞ ﺎ ﻳﺤﺘﺞ ﺑِ ِﻪ ﻦ ﻧﻔﻰ اﻟﺼﻔ‬
َ � ُْ ً ََ َ َ َ َ ً ََ َ َ ََ
‫ﺎت‬
ِ ‫ﻓ�ﺎ ﺎﻛن ﺟﻮاﺑﺎ ﻟِﺬﻟِﻚ ﺎﻛن ﺟﻮاﺑﺎ ﻟِ�ﺜ ِﺒ ِﺘﻲ اﻟﺼﻔ‬
If the person being addressed is one who denies the Attributes but affirms the Names,
like the Mu’tazil" who says, ‘He is Living, Knowing, Powerful,’ but denies that He is
characterized by Life, Knowledge, and Power, it should be said to him: There is no
difference between affirming the Names and affirming the Attributes. If you argue:
‘Affirming Life, Knowledge, and Power necessitates anthropomorphism (tashb"h) or
corporealism (tajs"m), because in the observable world (ash-sh!hid), we only find things
characterized by attributes that are bodies (jism),’ it will be replied to you: And in the
observable world, we only find things named Living, Knowing, Powerful that are bodies.
So, if you negate what you negate because you only find it associated with bodies in the
observable world, then you must also negate the Names—indeed, negate everything
[about Him]—because you only find these associated with bodies in the observable
world! Thus, every argument used by one who negates the Attributes can equally be
used by one who negates the Best Names (Al-Asm!’ al-Ḥusn!). Therefore, whatever
serves as a valid response to the latter also serves as a valid response to those who affirm
the Attributes.
ْ ٌ َ ََ ٌ َ ََ � َ ََ ٌ ُ َْ َُ ُ َُ َ َ ََ َ � َ َ َْْ َُْ ْ ُ َ َ ُْ َ َ ْ َ
‫ﻳﺮ؛ َﺑﻞ َﻫ ِﺬ ِه‬ ‫ ﻫﻮ ﻮﺟﻮد وﻻ ﺣﻲ وﻻ ﻋ ِﻠﻴ وﻻ ﻗ ِﺪ‬:‫ﺎت وﻗﺎل ﻻ أﻗﻮل‬ ِ ‫و إِن ﺎﻛن اﻟ�ﺨﺎﻃﺐ ِﻦ اﻟﻐﻼ ِة ﻧﻔﺎة اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬
َْ ْ ُ َ ََ َ َ ْ ْ ْ ْ َ ْ � ُ َْ ْ َ َ َ َ َْ � َ ٌ َ َ َ ْ َ ُ ْ ُ َ َْْ
‫ ﻟﻴ َﺲ‬:‫ ﻛﺬﻟِ َﻚ إذا ﻗﻠﺖ‬:‫ﻴﻪ ﺑِﺎﻟ َ�ﻮ ُﺟﻮ ِد اﻟ َﺤ �ﻲ اﻟ َﻌ ِﻠﻴ ِ ِﻗﻴﻞ ﻟ ُﻪ‬‫ﺎء ﻟِ َ�ﺨﻠﻮﻗﺎﺗِ ِﻪ إذ ِﻫﻲ ﺠﺎز ِﻷن إﺛﺒﺎت ذﻟِﻚ ﻳﺴﺘﻠ ِﺰم اﻟﺘﺸ ِﺒ‬ �‫اﻷﺳ‬

22
 ََ َ َ ْ َ َ ُ َْْ ْ � ْ ُ ََْ َ َ َ َ ُ ْ َ ْ ً ْ َ َ َ َ َ ‫ﺑ َ� ْﻮ ُﺟﻮد َو َﻻ َﺣ �ﻲ َو َﻻ َﻋﻠﻴ َو َﻻ َﻗﺪ‬
‫ أﻧﺎ‬:‫ات ﻓ ِﺈن ﻗﺎل‬ ِ ‫ﻴﻪ ِﺑﺎﻟ�ﻮﺟﻮد‬ ِ ‫ﺎت وذﻟِﻚ أﻗﺒﺢ ِﻦ اﻟﺘﺸ ِﺒ‬ ِ ‫ﻳﺮ ﺎﻛن ذﻟِﻚ ﺗﺸ ِﺒﻴﻬﺎ ِﺑﺎﻟ�ﻌﺪو‬ ٍ ِ ٍ ِ ِ ِ
� َ ُ َ ْ َ ُ َ َْ ُ� َ
ُ‫اﻟﺸ ْﻲء‬ َ َُْْ ْ َ � َ َ َْ َ ُ ْ� ُ َ ََْ َُ َ َ َْ ْ َ َ ْ� َْ
‫ﺎت ﻓ ِﺈﻧﻪ ﻳ�ﺘ ِﻨﻊ أن ﻳﻜﻮن‬ ِ ‫ﺎن ِﻦ اﻟ��ﺘ ِﻨﻌ‬ ِ ‫ﻴﻪ اﻟﻨ ِﻘﻴﻀ‬
ِ ‫ ﻓﻴﻠﺰ ﻚ اﻟﺘﺸ ِﺒﻴﻪ ﺑِ�ﺎ اﺟﺘ�ﻊ ِﻓ‬:‫اﻹﺛﺒﺎت ِﻗﻴﻞ ﻟﻪ‬
ِ ‫أﻧ ِﻔﻲ اﻟﻨﻔﻲ و‬
َْ ْ ْ ْ َْ ْ ْ ْ َ َ ُ َ ُ َ ُ َ ْ َ ُ َ َْ َ ً ُ َْ ََ ً ُ َْ َ َْ ً ُ َْ ً ُ َْ
‫ﺎع اﻟ ُﻮ ُﺟﻮ ِد َواﻟ َﻌ َﺪمِ أو اﻟ َﺤ َﻴﺎ ِة َواﻟ َ�ﻮ ِت أو‬ ِ �َ ‫ﺎﺟ ِﺘ‬ ‫ﻮﺟﻮدا ﻌﺪو ﺎ أو ﻻ ﻮﺟﻮدا وﻻ ﻌﺪو ﺎ و ﻳ�ﺘ ِﻨﻊ أن ﻳﻜﻮن ﻳﻮﺻﻒ ذﻟِﻚ ِﺑ‬
ْ َ ْ َ ْ ْ َْ َ َْ ْ َ َ َ ْ َْ َ َ َ ْ َ ُ ُْ َْ ُ َ ُ َْ ْ َ ْ َ ْ ْ
‫اﻟ ِﻌﻠ ِ واﻟﺠﻬ ِﻞ أو ﻳﻮﺻﻒ ِﺑﻨﻔ ِﻲ اﻟﻮﺟﻮ ِد واﻟﻌﺪمِ وﻧﻔ ِﻲ اﻟﺤﻴﺎ ِة واﻟ�ﻮ ِت وﻧﻔ ِﻲ اﻟ ِﻌﻠ ِ واﻟﺠﻬ ِﻞ‬
If the person being addressed is one of the extremists who negate both Names and
Attributes, saying: ‘I do not say He is Existent, Living, Knowing, or Powerful; rather, these
names belong to His creatures, and applying them to Him is metaphorical, because
affirming them necessitates likening Him to an existent, living, knowing being,’ it should
be said to him: Likewise, if you say He is non-existent, non-living, non-knowing, and non-
powerful, this constitutes likening Him to non-existent things (al-ma’dūm!t), which is
even more repugnant than likening Him to existing things. If he then says: ‘I negate both
negation and affirmation,’ it should be said to him: Then you inevitably liken Him to
impossible concepts (al-mumtani’!t) wherein contradictories are combined. For it is
impossible for something to be both existent and non-existent, or neither existent nor
non-existent. It is impossible to describe something by combining existence and non-
existence, or life and death, or knowledge and ignorance; just as it is impossible to
describe it by negating both existence and non-existence, negating both life and death,
and negating both knowledge and ignorance.
ْ � َُ ََ َ َ َ َ ْ َ َ َ ْ َُ ََ ََ َََ َ َ َ َ َُ ً َ ُ ُ َ � َ ْ َ � ُ َْ ُ َ َْ َ� ُْ ْ َ
‫اﻟﺴﻠ ِﺐ‬ ‫ان ﻳﺘﻘﺎﺑﻼ ِن ﺗﻘﺎﺑﻞ اﻟﻌﺪمِ واﻟ�ﻠﻜ ِﺔ؛ ﻻ ﺗﻘﺎﺑﻞ‬ ِ ‫ﺎﺑﻼ ﻟﻬ�ﺎ وﻫﺬ‬ ِ ‫ﻓ ِﺈن ﻗﻠﺖ إﻧ�ﺎ ﻳ�ﺘ ِﻨﻊ ﻧﻔﻲ اﻟﻨ ِﻘﻴﻀﻴ ِﻦ ﻋ�ﺎ ﻳﻜﻮن ﻗ‬
َ َ ً َ َ َ َ َ َْ ْ َ َ ٌ َ ََ َ ْ َ َُ ُ َُ َ َ َ ْ � َ َ ْ ‫َو‬
‫ أ �وﻻ َﻫﺬا ﻻ َﻳ ِﺼ �ﺢ ِﻓﻲ‬:‫ﻴﺮ َوﻻ َﺣ �ﻲ َوﻻ َ �ﻴ ٌﺖ إذ ﻟﻴ َﺲ ﺑِﻘﺎﺑِ ِﻞ ﻟ ُﻬ َ�ﺎ ِﻗﻴﻞ ﻟﻚ‬ ‫ﺎب ﻓ ِﺈن اﻟ ِﺠﺪار ﻻ ﻳﻘﺎل ﻟﻪ أﻋ�ﻰ وﻻ ﺑ ِﺼ‬ ِ ‫اﻹﻳﺠ‬ ِ
َ َ ْ ُ ُُ َ َ َْ ْ ُ َ ََْ ََ ُ ْ َ� َ َ ‫اﻟﺴ ْﻠﺐ َو ْاﻹ‬ � ‫ﺎﺑ َﻞ‬ ُ ‫ْاﻟ ُﻮ ُﺟﻮد َو ْاﻟ َﻌ َﺪ ﻓﺈﻧﻬ ﺎ ُ َﺘ َﻘﺎﺑ َﻼن َﺗ َﻘ‬
‫ﻮت اﻵﺧ ِﺮ َوأ � ﺎ َ ﺎ‬ ‫ﺎق اﻟﻌﻘﻼ ِء؛ ﻓﻴﻠﺰم ِﻦ رﻓ ِﻊ أﺣ ِﺪ ِﻫ�ﺎ ﺛﺒ‬ ‫ﻔ‬
ِ ِ ِ ‫ﺎﺗ‬ ‫ﺑ‬ ‫ﺎب‬ ‫ﻳﺠ‬ ِ ِ ِ ِ ِ‫م‬ ِ
ُ ْ� ُ َ َ ْ َ َ ُ � َ ْ ُ َ ْ َ َ ُ ْ َْ َ ْ َ َ َ ْ ٌ َ ْ َ َ َ ْ َ ْ َ ْ ْ َ ْ َ ْ َ َ َ ْ ْ َْ َ
‫ﺎت اﻟﻠﻔ ِﻈ �ﻴﺔ‬ ‫ ﻓﻬﺬا اﺻ ِﻄﻼح اﺻﻄﻠﺤﺖ ﻋﻠﻴ ِﻪ اﻟ�ﺘﻔﻠ ِﺴﻔﺔ اﻟ�ﺸﺎءون و ِاﻻﺻ ِﻄﻼﺣ‬:‫ذﻛﺮﺗﻪ ِﻦ اﻟﺤﻴﺎ ِة واﻟ�ﻮ ِت واﻟ ِﻌﻠ ِ واﻟﺠﻬ ِﻞ‬
َ ‫ﻮن َﺷ ْﻴ ًﺌﺎ َو ُﻫ ْ ُﻳ ْﺨ َﻠ ُﻘ‬ َ ‫اﷲ َﻻ َﻳ ْﺨ ُﻠ ُﻘ‬
� ُ ْ َ ُ َْ َ � َ َ ََ ُ� َ َ َْ َ � َْ ْ َ َ ْ َْ َ َ ً َ ْ َ َْ
﴾‫ﻮن‬ ِ ‫ون‬ ِ ‫ ﴿واﻟ ِﺬﻳﻦ ﻳﺪﻋﻮن ِﻦ د‬:‫ﻟﻴَﺴﺖ دﻟِﻴﻼ َﻋﻠﻰ ﻧﻔ ِﻲ اﻟﺤﻘﺎﺋِ ِﻖ اﻟ َﻌﻘ ِﻠﻴ ِﺔ وﻗﺪ ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
ْ َْ َ ََ ْ َُ ٌ ‫ﺎد َ �ﻴ ًﺘﺎ َو َﻫ َﺬا َ ْﺸ ُﻬ‬َ �َ ‫ﻮن﴾ َﻓ َﺴ ��ﻰ ْاﻟ َﺠ‬ َ ‫ﺎن ُﻳ ْﺒ َﻌ ُﺜ‬
َ ‫ون أ �ﻳ‬َ ‫ات َﻏ ْﻴ ُﺮ أ ْﺣ َﻴﺎء َو َ ﺎ َﻳ ْﺸ ُﻌ ُﺮ‬ ٌ ‫﴿أ ْ َﻮ‬
‫ﻮر ِﻓﻲ ﻟﻐ ِﺔ اﻟﻌﺮ ِب وﻏﻴ ِﺮ ِﻫ‬ ٍ
If you argue: ‘Negating two contradictories is only impossible for something capable of
possessing them. These pairs [like life/death, sight/blindness] are opposites of privation
and possession (taq!bul al-’adam wal-malakah), not opposites of negation and
affirmation (taq!bul as-salb wal-"j!b). For instance, a wall is described neither as blind
nor as sighted, neither as living nor as dead, because it is incapable of possessing these
qualities.’ It would be replied to you: Firstly, this distinction does not hold true for
existence and non-existence, for they are opposites of negation and affirmation by the
consensus of rational people; the negation of one necessitates the affirmation of the
other. As for what you mentioned regarding life and death, knowledge and ignorance,
this is a technical terminology adopted by the Peripatetic philosophers. Mere linguistic
conventions are not proof against rational realities. Indeed, All!h, the Exalted, said: {And
those they invoke other than All!h create nothing, while they are created. [They are]
dead (amw!tun), not living (ghayru aḥy!’), and they do not perceive when they will be
resurrected.} [An-Naḥl: 20-21]. Here, He called inanimate objects ‘dead,’ and this usage is
well-known in the Arabic language and others.
َ ُ ْ َ َْ َ ََ ُ ْ ْ َ َ ْ َ َ َ َْ َ َ َ ْ َ َْ ْ َ َ َ ْ َ َ � َُ َْ َ َ َ ً َ َ َ َ
‫ﺎﺑﻼ ِت أﻧﻘ ُﺺ ِ ��ﺎ َﻳﻘ َﺒﻞ ذﻟِ َﻚ‬
ِ ‫ ﻓ�ﺎ ﻻ ﻳﻘﺒﻞ ِاﻻﺗﺼﺎف ِﺑﺎﻟﺤﻴﺎ َ ِة واﻟ�ﻮ ِت واﻟﻌ�ﻰ واﻟﺒﺼ ِﺮ وﻧﺤ ِﻮ ذﻟِﻚ ِﻦ اﻟ�ﺘﻘ‬:‫و ِﻗﻴﻞ َﻟﻚ ﺛﺎﻧِﻴﺎ‬
َْ ْ ْ ََ َ ََْ َ ُ ْ ً َ َُ َْ َ � َ َ ْ ْ َُ ْ َ َْ َ َ � ََُْ � َ ْ ْ َ
ِ ‫ ﻓﺎﻷﻋ�ﻰ اﻟ ِﺬي ﻳﻘﺒﻞ ِاﻻﺗﺼﺎف ﺑِﺎﻟﺒﺼ ِﺮ أﻛ�ﻞ ِﻦ اﻟﺠ�ﺎ ِد اﻟ ِﺬي ﻻ ﻳﻘﺒﻞ وا ِﺣﺪا ِﻨﻬ�ﺎ ﻓﺄﻧﺖ ﻓﺮ رت ِﻦ ﺗﺸ ِﺒ‬-
‫ﻴﻬ ِﻪ‬
َ ُ َْ َ �
‫ات اﻟ ِﺘﻲ ﻻ ﺗﻘ َﺒﻞ ذ ِﻟ َﻚ‬ َ َ ْ َ ْ َ ََ ََْ َ َ َْ َ َََ ْ
ِ ‫ﺎت اﻟﺠﺎ ِﺪ‬
ِ ‫ﺎل و وﺻﻔﺘﻪ ِﺑ ِﺼﻔ‬ِ �‫ﺎت اﻟﻜ‬
ِ ‫ﺎﺑﻠ ِﺔ ِﻟ ِﺼﻔ‬
ِ ‫ﺎت اﻟﻘ‬
ِ ‫ِﺑﺎﻟﺤﻴﻮاﻧ‬
Secondly, it would be said to you: That which is incapable of being described with life or
death, blindness or sight, and similar opposites is more deficient than that which is
capable of them. A blind person who is capable of possessing sight is more perfect than

23
an inanimate object that is incapable of possessing either. Thus, you have fled from
likening Him to living beings capable of attributes of perfection, only to describe Him
with the characteristics of inanimate objects that are incapable of such attributes!
َْ ْ ْ ْ ْ َ َْ َ َ ْ َ ُ ُْ َْ ْ ً َ ْ ُ َ ْ َ َ َ َ ْ َ َ ُ ُْ َُ َْ َ ََ ً ََْ
‫ﺎع اﻟ ُﻮ ُﺟﻮ ِد َواﻟ َﻌ َﺪمِ َوﻧﻔ ِﻴ ِﻬ َ�ﺎ‬
ِ �َ ‫اﺟ ِﺘ‬ ‫ﺎﺑ ِﻞ ِﻟﻠﻮﺟﻮ ِد واﻟﻌﺪمِ ؛ ﺑﻞ و ِﻦ‬
ِ ‫ أﻋﻈ ا ِﺘﻨﺎﻋ َﺎ ِﻦ اﻟﻘ‬:‫وأﻳﻀﺎ ﻓ�ﺎ ﻻ ﻳﻘﺒﻞ اﻟﻮﺟﻮد واﻟﻌﺪم‬
ً َْ َ َ َ ْ َ ُ ُْ َُْ ََْ � ً َ ْ َ َ ْ َ َ َ َ َ ْ َ ُ ُْ َ َُ َُْ ََْ ََ ً َ
‫ﻮد َواﻟ َﻌ َﺪ َم َو إِذا ﺎﻛ َن َﻫﺬا ُ �ﺘ ِﻨﻌﺎ ِﻓﻲ‬ ‫ ﺎﻛن أﻋﻈ ا ِﺘﻨﺎﻋﺎ ِ�ﺎ ﻧﻔﻴﺖ ﻋﻨﻪ اﻟﻮﺟ‬.‫ﺟ ِ ﻴﻌﺎ ﻓ�ﺎ ﻧﻔﻴﺖ ﻋﻨﻪ ﻗﺒﻮل اﻟﻮﺟﻮ ِد واﻟﻌﺪم‬
َُ َ َََ َ َ ُْْ ُ َ ْ َ َُ َ ََْ ََُْ َ � َ َْ َ ُ ُْ َْ َ َ ً َ ْ ُ َ َْ َ ََ ُُْ َ َ
‫ﺎت وﻫﺬا ﻏﺎﻳﺔ‬ ِ ‫اﺟﺐ اﻟ ِﺬي ﻻ ﻳﻘﺒﻞ اﻟﻌﺪم ﻫﻮ أﻋﻈ اﻟ��ﺘ ِﻨﻌ‬ ِ ‫ﻮل ﻓﺬاك أﻋﻈ ا ِﺘﻨﺎﻋﺎ؛ ﻓﺠﻌﻠﺖ اﻟﻮﺟﻮد اﻟﻮ‬ ِ ‫ﺻﺮاﺋِ ِﺢ اﻟﻌﻘ‬
َْ ُ َ�
‫اﻟﺘﻨﺎﻗ ِﺾ َواﻟﻔ َﺴﺎ ِد‬
Furthermore, that which is incapable of [accepting] either existence or non-existence is
even more impossible than that which is capable of [accepting] existence and non-
existence. Indeed, it is more impossible than the combination of existence and non-
existence, or the negation of both together. Therefore, that from which you negate the
capacity for existence and non-existence is more impossible than that from which you
[merely] negate existence and non-existence. Since negating both existence and non-
existence is impossible according to clear reason, negating the capacity for them is even
more impossible! You have thus rendered the Necessary Existent (Al-Wujūd al-W!jib)—
Who cannot accept non-existence—the greatest of impossibilities. This is the height of
contradiction and corruption.
ْ ً ُْ َ ُ ُ ْ ْ َ ْ ْ ْ َْ � ْ ْ ْ ْ ُ َْ ََُ َ
‫ َو َ ﻦ َﻳﻘﻮل ﻻ أﺛ ِﺒ ُﺖ َوا ِﺣﺪا ِﻨ ُﻬ َ�ﺎ‬.‫ اﻟ ُﻮ ُﺟﻮ ِد َواﻟ َﻌ َﺪمِ ؛ َو َرﻓ ُﻌ ُﻬ َ�ﺎ ﻛ َﺠ� ِﻌ ِﻬ َ�ﺎ‬:‫ﻴﻀﻴ ِﻦ‬ ‫ﺎﻃ ِﻨ �ﻴﺔ ِﻨ ُﻬ َ ﻦ ُﻳ َﺼ �ﺮ ُح ِﺑ َﺮﻓ ِﻊ اﻟﻨ ِﻘ‬ ِ ‫وﻫﺆﻻ ِء اﻟﺒ‬
ُ ُ َ َْ َ
َْ َُ َ َ ْ � َ ْ ْ َ َُ ْ َ �
َ َ ُ َْ َ َ َ ْ َ ْ ْ َ َ َ َ ْ
َ ْ َ ُُ َ ْ َ
‫ﻮت‬ ِ ‫ﺎت أﺣ ِﺪ ِﻫ�ﺎ ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ ﻻ ﻳ�ﻨﻊ ﺗﺤﻘﻖ وا ِﺣ ٍﺪ ِﻨﻬ�ﺎ ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ و إِﻧ�ﺎ ﻫﻮ ﻛﺠﻬ ِﻞ اﻟﺠﺎ ِﻫ ِﻞ وﺳﻜ‬ ِ ‫ﻓﺎ ِﺘﻨﺎﻋﻪ ﻋﻦ إﺛﺒ‬
َ ُ َ َ ً َ ْ َ ْ َ ْ َ َ ُ ُْ ََُْ َ َ َ َ َ َ َ ْ ْ َ �
‫ َ َﻊ‬- ‫ﻮد َوﻻ اﻟ َﻌ َﺪ َم أﻋﻈ َ ا ِﺘﻨﺎﻋﺎ ِ ��ﺎ ُﻳﻘ �ﺪ ُر ﻗ ُﺒﻮﻟ ُﻪ ﻟ ُﻬ َ�ﺎ‬ ‫اﻟﺴﺎ ِﻛ ِﺖ اﻟ ِﺬي ﻻ ُﻳ َﻌ �ﺒ ُﺮ َﻋﻦ اﻟ َﺤﻘﺎ ِﺋ ِﻖ و إِذا ﺎﻛن ﺎ ﻻ ﻳﻘﺒﻞ اﻟﻮﺟ‬ �
َ َ ْ َ ََ ْ َ ْ ْ َ َ ُْْ َ َْ ْ َ ْ ْ َ ْ ْ َ َ ْ ُ ْ َ َ َ ْ َْ
‫ ﻓ َ�ﺎ ُﻳﻘ �ﺪ ُر ﻻ َﻳﻘ َﺒﻞ اﻟ َﺤ َﻴﺎة َوﻻ اﻟ َ�ﻮ َت َوﻻ اﻟ ِﻌﻠ َ َوﻻ اﻟ َﺠﻬﻞ َوﻻ اﻟﻘﺪ َرة َوﻻ اﻟ َﻌﺠ َﺰ َوﻻ اﻟﻜﻼ َم َوﻻ اﻟﺨ َﺮ َس َوﻻ‬- ‫ﻧﻔ ِﻴ ِﻬ َ�ﺎ َﻋﻨ ُﻪ‬
َ َ َُْ َ َْ َ َ َ َُ ً َ ُ �َُ � َُْْ ْ ْ َ ْ َ َ
� ‫اﻟﺴ ْ� َﻊ َوﻻ‬ � ‫ْاﻟ َﻌ َ�ﻰ َوﻻ اﻟ َﺒ َﺼ َﺮ َوﻻ‬
َ ْ َ
‫ و ِﺣﻴﻨ ِﺌ ٍﺬ‬- ‫ ﻊ ﻧﻔ ِﻴ ِﻬ�ﺎ ﻋﻨﻪ‬- ‫ أﻗ َﺮ ُب إﻟﻰ اﻟ َ�ﻌ ُﺪومِ اﻟ��ﺘ ِﻨ ِﻊ ِ�ﺎ ﻳﻘﺪر ﻗﺎﺑِﻼ ﻟﻬ�ﺎ‬: َ �َ ‫اﻟﺼ‬
َ � َ َ ً َ ُ ُْ َ َ َ ََ َ
ُْ ْ َ ُ ُْ َ ُ َ ْ َ َُ ً َ َْ َ َ َ ُُ ََْ
‫ َو َﺟ َﺐ ﻟ ُﻪ؛ ِﻟ َﻌ َﺪمِ ﺗ َﻮﻗ ِﻒ ِﺻﻔﺎ ِﺗ ِﻪ‬- ‫ﺎﺑﻼ‬ ِ ‫ ﻗ‬- ‫اﺟ ِﺐ اﻟﻮﺟﻮ ِد‬ ِ ‫ﺎﺑﻼ ﻟﻬ�ﺎ أﻗﺮب إﻟﻰ اﻟﻮﺟﻮ ِد واﻟ�� ِﻜ ِﻦ و ﺎ ﺟﺎز ِﻟﻮ‬ ِ ‫ﻓﻨﻔﻴﻬ�ﺎ ﻊ ﻛﻮ ِﻧ ِﻪ ﻗ‬
َ � ُ ُ َ َْ َ َ َ َْ َ
َ َ َ ُ ْ َ َ َ َ َُ ُ ُ ُ َ َ َ َ َ َ َ ُ َُْ َ َ َ َ َْ َ َ
ْ
‫ﻮب اﺗﺼﺎ ِﻓ ِﻪ‬ ِ ‫ﻮل وﺟﺐ وﻗﺪ ﺑ ِﺴﻂ ﻫﺬا ِﻓﻲ ﻮ ِﺿ ٍﻊ آﺧﺮ وﺑﻴﻦ وﺟ‬ ِ ‫ﻋﻠﻰ ﻏﻴ ِﺮ ِه؛ ﻓ ِﺈذا ﺟﺎز اﻟﻘﺒﻮل وﺟﺐ؛ و إِذا ﺟﺎز وﺟﻮد اﻟﻘﺒ‬
ْ ْ ْ َ ‫ﺑﺼ َﻔﺎت ْاﻟ َﻜ َ�ﺎل �اﻟﺘﻲ َﻻ َﻧ ْﻘ َﺺ ﻓ‬
‫ﻴﻬﺎ ﺑِ َﻮﺟ ِﻪ ِﻦ اﻟ ُﻮ ُﺟﻮ ِه‬ ِ ِ ِ ِ ِِ
Among these Esotericists (B!'iniyyah), some explicitly advocate negating the two
contradictories: existence and non-existence. Negating them both is equivalent to
affirming them both [in impossibility]. As for one who says, ‘I affirm neither of them,’ his
refusal to affirm one of them in reality does not prevent the actualization of one of them
in reality. His stance is merely like the ignorance of the ignorant or the silence of the
silent, who fails to express the realities. Since that which accepts neither existence nor
non-existence is more impossible than that which is conceived as accepting them (even
while both are negated from it), then that which is conceived as accepting neither life nor
death, neither knowledge nor ignorance, neither power nor incapacity, neither speech
nor muteness, neither blindness nor sight, neither hearing nor deafness, is closer to the
non-existent and impossible than that which is conceived as capable of them (even while
both are negated from it). Consequently, negating these pairs from something capable
of possessing them is closer to existence and possibility [than negating the capacity itself].
Furthermore, whatever is possible for the Necessary Existent (W!jib al-Wujūd)—in terms
of capacity—is necessary for Him, because His attributes are not dependent on anything
else. Therefore, if the capacity [for an attribute of perfection] is possible, it is necessary;
and if the existence of the capacity is possible, it is necessary. This has been elaborated
upon elsewhere, demonstrating the necessity of His being characterized by attributes of
perfection that contain no deficiency whatsoever.
َْ ََُْ
� ‫اﻷد �ﻟ ُﺔ‬
ُ ‫اﻟﺴ ْ�ﻌ �ﻴ‬ � َ ْ � َ َ ْ � َ ُ َ َْ َ � َ َ َْْ َْ َْ� َ ُ ْ ُ َ� ً َْ َُ َ َ
‫ﺎت‬ ِ ِ ‫ اﺗﻔﺎق اﻟ�ﺴ�ﻴﻴ ِﻦ ِﻓﻲ ﺑﻌ ِﺾ اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬:‫و ِﻗﻴﻞ ﻟﻪ أﻳﻀﺎ‬
ِ ‫ ﻟﻴﺲ ﻫﻮ اﻟﺘﺸ ِﺒﻴﻪ واﻟﺘ� ِﺜﻴﻞ اﻟ ِﺬي ﻧﻔﺘﻪ‬:‫ﺎت‬

24
ُ ََ َ ْ َْ َْ ُ ُ � َ ْ َ � ُ َ ْ � َ ْ َ َ َ َُ َ ْ ُ َْ ْ َ َ ْ ََ َ� َ ُ � َْ ْ َ
‫ﻮﺑ ِﻪ أو َﺟ َﻮ ِاز ِه أو ا ِﺘﻨﺎ ِﻋ ِﻪ؛ ﻓﻼ َﻳ ُﺠﻮز‬
ِ ‫َواﻟﻌﻘ ِﻠﻴﺎت و إِﻧ�ﺎ ﻧﻔﺖ ﺎ ﻳﺴﺘﻠ ِﺰم اﺷ ِﺘﺮاﻛﻬ�ﺎ ِﻓﻴ�ﺎ ﻳﺨﺘﺺ ِﺑ ِﻪ اﻟﺨﺎﻟِﻖ ِ�ﺎ ﻳﺨﺘﺺ ِﺑﻮ َﺟ‬
ْ ْ ْ� َ َ ََْ َ ْ َ ٌ ُ ْ َ ْ َ ٌ ُ ْ َُ َ ْ َ ْ
‫ﻴﻪ َ ﺨﻠﻮق َوﻻ َﻳﺸ َﺮﻛ ُﻪ َ ﺨﻠﻮق ِﻓﻲ ﺷ ْﻲ ٍء ِﻦ ﺧ َﺼﺎﺋِ ِﺼ ِﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ َوأ � ﺎ َ ﺎ ﻧﻔﻴﺘﻪ ﻓ ُﻬ َﻮ ﺛﺎﺑِ ٌﺖ ﺑِﺎﻟﺸﺮ ِع َواﻟ َﻌﻘ ِﻞ‬ ِ ‫أن ﻳﺸﺮﻛﻪ ِﻓ‬
َْ َْ ْ َ َ
ُ �� ‫ﻮن أ �ن ُﻛ �ﻞ َ ْﻌ ًﻨﻰ َﺳ‬ َ ‫ﻳﻪ َﻋ َﻠﻰ ْاﻟ ُﺠ �ﻬﺎل �اﻟﺬ‬
َ ‫ﻳﻦ َﻳ ُﻈ �ﻨ‬ ً ْ ََ ً َْ َ َ َُ ََْ
ٌ ‫ﻴ�ﺎ َﺗ ْ�ﻮ‬
‫ﺎه ُ َﺴ � ِﺑ َﻬﺬا ِاﻻﺳ ِ َﻳ ِﺠ ُﺐ ﻧﻔ ُﻴ ُﻪ؛ َوﻟﻮ‬ ِ ِ ِ ‫وﺗﺴ ِ ﻴﺘﻚ ذﻟِﻚ ﺗﺸ ِﺒﻴﻬﺎ وﺗﺠ ِﺴ‬
َْْ َ ْ � َُْْ � َ ْ ُ � َ �َُ � ُ َْ ََْ ُ َْ َ ْ َ � َ ْ � َُ ُْ �ُ َ ََ َ َ َ َ
‫ﺎس ﻟِﻴﻜﺬب اﻟﻨﺎس ِﺑﺎﻟﺤﻖ اﻟ�ﻌﻠﻮمِ ِﺑﺎﻟﺴ� ِﻊ واﻟﻌﻘ ِﻞ‬ ِ ‫ﺳﺎغ ﻫﺬا ﻟﺎﻜن ﻛﻞ ﺒ ِﻄ ٍﻞ ﻳﺴ�ﻲ اﻟﺤﻖ ِﺑﺄﺳ�ﺎ ِء ﻳﻨ ِﻔﺮ ﻋﻨﻬﺎ ﺑﻌﺾ اﻟﻨ‬
َ َ
َْ َ ْ ُْ ْ َ ْ َ ْ ُ ُ َ ْ � َ َُْ َ َُْ َْ َ � َ َ َ َ ُ َ ََ ْ ْ َ َ َْ َ �
‫ﻮﻫ إﻟﻰ أﻋﻈ ِ اﻟﻜﻔ ِﺮ َواﻟ َﺠ َﻬﺎﻟ ِﺔ َوأﺑﻠ ِﻎ‬ ‫ﺎس ﻋﻘﻠﻬ و ِدﻳﻨﻬ ﺣﺘﻰ أﺧﺮﺟ‬ ِ ‫ أﻓﺴﺪت اﻟ�ﻼ ِﺣﺪة ﻋﻠﻰ ﻃﻮاﺋِ ِﻒ اﻟﻨ‬:‫وﺑِﻬ ِﺬ ِه اﻟﻄ ِﺮ ﻳﻘ ِﺔ‬
َ َ
َ َ � َ �َْ
‫اﻟﻀﻼﻟ ِﺔ‬ ‫اﻟﻐﻲ و‬
It should also be said to him [the negator]: The agreement of two denoted realities in
sharing some names and attributes is not the anthropomorphism (tashb"h) and likening
(tamth"l) negated by scriptural and rational proofs. Rather, what is negated is that which
would necessitate their sharing in that which is unique to the Creator—pertaining to
what is necessary, possible, or impossible for Him. It is impermissible for any creature to
share with Him in that, nor may any creature share in any of His unique characteristics,
Glorified and Exalted is He. As for what you have negated [of His Names and Attributes],
it is established by revelation and reason. Your labeling of this affirmation as
‘anthropomorphism’ and ‘corporealism’ is merely obfuscation aimed at the ignorant, who
might assume that any concept given such a label by someone must be negated. If this
were permissible, every purveyor of falsehood could label the truth with names that repel
some people, thereby causing them to reject the truth known through revelation and
reason. It is through this method that heretics (mal!ḥidah) have corrupted the intellect
and religion of various groups of people, leading them into the greatest disbelief and
ignorance, and the most profound error and deviation.
ُُْْ َ َ َ ْ ٌ َْ َ َ َ َ � َ �ََ ٌ َْ ْ ُ َ َ ْ َ َ ُْْ َ ْ ْ ُ َْ َ � َ َ ْ َ
‫ ُﻫ َﻮ‬: ‫ َو إِذا ﻗﻠﺘ‬:‫ﻴﺐ ُ �ﺘ ِﻨ ٌﻊ ِﻗﻴﻞ‬ ‫ﺎت وﻫﺬا ﺗﺮ ِﻛ‬ِ ‫اﻹراد ِة ﺴﺘﻠ ِﺰم ﺗﻌﺪد اﻟﺼﻔ‬ ِ ‫ إﺛﺒﺎت اﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة و‬:‫ﺎت‬ ِ ‫و إِن ﻗﺎل ﻧﻔﺎة اﻟﺼﻔ‬
َ ْ ُ ُ ْ َ ْ َ ُ َ َ ْ ُ ُ ْ َ ْ َ َْ َ َ ٌ � َ َ � َ ْ ُ َ ٌ َ َ ٌ ُ ْ َ َ ٌ َ َ ٌ ُ ْ َ َ ٌ َ َ ٌ ْ َ َ ٌ َ ٌ ُ َْ
‫ﻮم ِﻦ َﻫﺬا؟‬ ‫ أﻓﻠﻴﺲ اﻟ�ﻔﻬﻮم ِ ﻦ ﻫﺬا ﻫﻮ اﻟ�ﻔﻬ‬.‫ﺎﺷﻖ و ﻌﺸﻮق وﻟ ِﺬﻳﺬ و ﻠﺘﺬ وﻟﺬة‬ ِ ‫اﺟﺐ وﻋﻘﻞ وﻋﺎ ِﻗﻞ و ﻌﻘﻮل وﻋ‬ ِ ‫ﻮﺟﻮد و‬
ً َْ َُ � َ ُ َ َُ ُ ُْ ُْ ََْ ْ ُ َ ْ ٌ َْ َ َ َ َْ ْ
ٌ ‫ َﻫ َﺬا َﺗ ْﻮﺣ‬:‫ﻴﺪا َﻓﺈ ْن َﻗ ُﺎﻟﻮا‬ ٌَ ََُ ٌ َ �ََُ ََ ََ
‫ﻴﺪ ِﻓﻲ‬ ِ ِ ‫ﺣ‬ِ ‫ﻮ‬‫ﺗ‬ ‫ﻪ‬ ‫ﻮﻧ‬�‫ﺴ‬‫ﺗ‬ ‫و‬ ‫ﻪ‬ ‫ﻮﻧ‬‫ﺘ‬ ‫ﺒ‬
ِ ‫ﺜ‬ ‫ﺗ‬ ‫ﺘ‬ ‫ﻧ‬‫أ‬ ‫و‬ ‫ﻛ‬ ‫ﺪ‬ ‫ﻨ‬ ‫ﻋ‬
ِ ‫ﻴﺐ‬ ‫ﻛ‬
ِ ‫ﺮ‬ ‫ﺗ‬ ‫ا‬ ‫ﺬ‬ ‫ﻫ‬‫و‬ ‫ﻞ‬
ِ ‫ﻘ‬ ‫ﻌ‬ ‫اﻟ‬ ‫ﻲ‬‫ﻓ‬ ‫ة‬‫ﺮ‬
ِ ِ‫ﺎﻳ‬ ‫ﻐ‬ ‫ﺘ‬ ‫ة‬‫د‬ ‫ﺪ‬ ‫ﻌ‬ ‫ﺘ‬ ‫ﺎن‬
ٍ ‫ﻓﻬ ِﺬ ِه ﻌ‬
ً َْ َ ُ َ َْ َ َ َ ْ ٌ َْ ََ َ � َ � � ُ َ � َ ْ َُ َ ً َ ْ ُ ً َْ َ َ َ َْ َ َ َ ْ
‫ﺎت اﻟﻼ ِز ِﺔ ﻟﻬﺎ ﺗﻮ ِﺣﻴﺪ ِﻓﻲ اﻟﺤ ِﻘﻴﻘ ِﺔ؛ وﻟﻴﺲ ﻫﻮ ﺗﺮ ِﻛﻴﺒﺎ‬ ِ ‫ات ِﺑﺎﻟﺼﻔ‬ ِ ‫ واﺗﺼﺎف اﻟﺬ‬: ‫اﻟﺤ ِﻘﻴﻘ ِﺔ وﻟﻴﺲ ﻫﺬا ﺗﺮ ِﻛﻴﺒﺎ �ﺘ ِﻨﻌﺎ ِﻗﻴﻞ ﻟﻬ‬
ً َْ
‫ُ �ﺘ ِﻨﻌﺎ‬
If the negators of Attributes argue: ‘Affirming Knowledge, Power, and Will necessitates a
multiplicity of attributes, and this implies composition (tark"b), which is impossible [for
All!h],’ it should be replied: And when you [philosophers] say: ‘He is Existent, Necessary,
Intellect, Intellector, Intelligible, Lover, Beloved, Delight, Delighting, and Delight itself’—
is not the concept understood from each of these distinct from the others? These are
multiple meanings, distinct in the intellect. This constitutes composition according to
your own principles, yet you affirm it and call it Tawḥ"d (Oneness)! If they respond: ‘This
is true oneness in reality, and this is not an impossible composition,’ it should be said to
them: Likewise, the Essence being characterized by the Attributes necessary for it is true
oneness in reality, and it is not an impossible composition.
َْ َ َْ َ ً َ َْ َ ْ ً � َْ َ ْ َْ �َ ُ ُ ْ ُ ْ ْ ْ �َ َ
‫ﻮل أﻧ ُﻪ ﻟﻴ َﺲ َ ﻌﻨﻰ ﻛﻮ ِن اﻟﺸ ْﻲ ِء َﻋﺎﻟِ�ﺎ ُﻫ َﻮ َ ﻌﻨﻰ ﻛﻮﻧِ ِﻪ ﻗﺎ ِدرا َوﻻ ﻧﻔ ُﺲ ذاﺗِ ِﻪ ُﻫ َﻮ ﻧﻔ ُﺲ‬ ِ ‫ﻳﺢ اﻟﻌﻘ‬ ِ ‫َوذﻟِ َﻚ أﻧ ُﻪ ِﻦ اﻟ َ�ﻌﻠﻮمِ ِﻓﻲ َﺻ ِﺮ‬
ْ � َ ََ � ُ ً ْ � َ ْ َ ْ ََُ َ ُ َْْ َُ � َ َ ُ َ ْ َ َ � َ ْ ََ ً َ ً َ َْ
‫ﺎس َﺳﻔ َﺴ َﻄﺔ ﺛ � إﻧ ُﻪ ُ ﺘﻨﺎ ِﻗ ٌﺾ ﻓ ِﺈﻧ ُﻪ إن‬ ِ ‫ﻛﻮﻧِ ِﻪ ﻋﺎﻟِ�ﺎ ﻗﺎ ِدرا؛ ﻓ�ﻦ ﺟﻮ ز أن ﺗﻜﻮن ﻫ ِﺬ ِه اﻟﺼﻔﺔ ِﻫ َﻲ اﻟ�ﻮﺻﻮف ﻓﻬﻮ ِﻦ أﻋﻈ ِ اﻟﻨ‬
ْ ْ ُ ُ ُ َ َ َ َ َ َ ِ ْ�
‫ﻮد اﻟ ُ�� ِﻜ ِﻦ‬
َ ْ ْ ً
‫ﻮد َوا ِﺣﺪا ﺑِﺎﻟ َﻌﻴ ِﻦ ﻻ ﺑِﺎﻟﻨﻮع و ِﺣﻴﻨ ِﺌ ٍﺬ ﻓ ِﺈذا ﺎﻛن وﺟ‬ ُ ‫ﻮن ْاﻟ ُﻮ ُﺟ‬
ُ ‫ﻮد َﻫ َﺬا َﻓ َﻴ ُﻜ‬
َ ‫ﻮد َﻫ َﺬا ُﻫ َﻮ ُو ُﺟ‬
ُ ‫ﻮن ُو ُﺟ‬ َ ‫ﺎز أَ ْن َﻳ ُﻜ‬
َ َ َ َ َ �َ
‫ﺟﻮ ز ذﻟِﻚ ﺟ‬
‫ﺋ‬ ‫ا‬ � ‫ ُﻫ َﻮ َﻧ ْﻔ ُﺲ ُو ُﺟﻮد ْاﻟ َﺤ �ﻖ ْاﻟ َﻘﺪﻳ‬:‫ﻮﺟ ُﺪ َﺑ ْﻌ َﺪ َﻋ َﺪ ﻪ‬
‫اﻟﺪ‬ َ ‫ﻮد ُﻛ �ﻞ َ ْﺨ ُﻠﻮق ُﻳ ْﻌ َﺪ ُم ﺑ َﻌ َﺪ ُو ُﺟﻮده َو ُﻳ‬ ُ ‫ﻮد ْاﻟ َﻮاﺟﺐ َﺎﻛ َن ُو ُﺟ‬َ ‫ُﻫ َﻮ ُو ُﺟ‬
ِِ ِ ِ ِ ِِ ِِ ِ‫ِ م‬ ٍ ِ ِ
َ ْ �ُ َْ �ُ ْ َ ْ َ �ُ ً ُ َْ ُ َْ ُ ُ ُْ َ َ َ َ َ � َ َ َ ََ ْ ََُْ َ � ُ َْ
‫ﻴﻪ َوﺗﺠ ِﺴﻴ ٍ َوﻛﻞ ﻧﻘ ٍﺺ َوﻛﻞ َﻋﻴ ٍﺐ؛ ﻛ َ�ﺎ‬ ٍ ‫اﺟﺐ ﻮﺻﻮﻓﺎ ِﺑﻜﻞ ﺗﺸ ِﺒ‬ ِ ‫اﻟﺒﺎ ِﻗﻲ اﻟ ِﺬي ﻻ ﻳﻘﺒﻞ اﻟﻌﺪم و إِذا ﻗﺪر ﻫﺬا ﺎﻛن اﻟﻮﺟﻮد اﻟﻮ‬
�ُ َ َ ًَ َ َ � ُ َ َْ ُ ُ ََ َ َ َ َْ َ ْ َ ْ َ َ ُ َ َ َ � ُ ُْ َ ْ َ ُ َْ َ َ ُ � َ ُ
‫ﺎﻃﻠﺔ ﻋﻠﻰ ﻛﻞ‬ ِ ‫ﺎت ﺑ‬ِ ‫ﺎﺳﺪ و ِﺣﻴﻨ ِﺌ ٍﺬ ﻓﺘﻜﻮن أﻗﻮال ﻧﻔﺎة اﻟﺼﻔ‬ ِ ‫ﻳﺼﺮح ﺑِﺬﻟِﻚ أﻫﻞ وﺣﺪ ِة اﻟﻮﺟﻮ ِد اﻟ ِﺬﻳﻦ ﻃﺮدوا ﻫﺬا اﻷﺻﻞ اﻟﻔ‬
َْ
‫ﻳﺮ‬
ٍ ‫ﺗﻘ ِﺪ‬
This is because it is known by clear reason that the meaning of something being

25
‘knowing’ is not the same as the meaning of its being ‘powerful,’ nor is its essence
identical to its being knowing and powerful. Whoever permits the attribute to be identical
to the described entity engages in the worst kind of sophistry. Furthermore, he
contradicts himself. For if he permits this identity [between attribute and essence], he
must permit the existence of this thing to be identical to the existence of that thing,
meaning existence would be numerically one (w!ḥid bil-’ayn), not just generically one
(w!ḥid bin-naw’). In that case, if the existence of the contingent were identical to the
existence of the Necessary, then the existence of every creature—which ceases to exist
when its existence ends and comes into being after non-existence—would be the very
same existence as the True One (Al-Ḥaqq), the Pre-eternal, the Everlasting, the Abiding,
Who cannot accept non-existence. If this were conceived, the Necessary Existent would
be described with every form of anthropomorphism, corporealism, deficiency, and flaw,
as explicitly stated by the proponents of Waḥdat al-Wujūd (Unity of Being), who
consistently applied this corrupt principle. Therefore, the statements of the negators of
Attributes are false under all considerations.
َْ � ٌ ُ ْ َ َُ � ً َ ًَْ
‫ور إﻻ َوﻗﺪ‬ ‫ ﻻ َﻳﻨ ِﻔﻲ ﺷﻴﺌﺎ ِﻓﺮارا ِ�ﺎ ﻫﻮ ﺤﺬ‬:‫ﺎت‬
ْ َ َ � ْ ُ ُ � ََ ْ َ َ َ�ْ ْ َ �ُ � َ ٌ �ُ ٌ َ َََ
ِ ‫وﻫﺬا ﺑﺎب ﻄ ِﺮد ﻓ ِﺈن ﻛﻞ وا ِﺣ ٍﺪ ِﻦ اﻟﻨﻔﺎ ِة ﻟِ�ﺎ أﺧﺒﺮ ِﺑ ِﻪ اﻟﺮﺳﻮل ِﻦ اﻟﺼﻔ‬
ْ ُ َ ً � ُ ً َ ً َ ً ُ َْ َ ُ ْ ْ ْ ْ َ َ ْ َ َ ُ � َ ُ َ ‫أَ ْﺛ َﺒ َﺖ َ ﺎ َﻳ ْﻠ َﺰ ُ ُﻪ ﻓ‬
ْ َ
‫ﺎت ﺗ َ� �ﻴ ُﺰ ُه َﻋﻦ‬ ِ ‫اﺟﺒﺎ ﻗ ِﺪﻳ�ﺎ ﺘ ِﺼﻔﺎ ﺑِ ِﺼﻔ‬ ِ ‫آﺧ ِﺮ اﻷ ِﺮ ِﻦ أن ﻳﺜ ِﺒﺖ ﻮﺟﻮدا و‬
�ُ
ِ ‫ﻴﻪ ﻧ ِﻈﻴﺮ ﺎ ﻓﺮ ِﻨﻪ ﻓﻼ ﺑﺪ ِﻓﻲ‬ ِ ِ
ََ َ
َ � َ َ ْ ْ ْ ُُ ُْ َ �ُ َ َ � َْ ُ َْْ َ َ َ َُ ُ ََُ ْ َ ً َ ُ َ ُ ُ َ ََ َْ
‫ ﻓﻼ ُﺑ �ﺪ‬:‫ﺎت‬ ِ ‫ﻔ‬ ‫اﻟﺼ‬ ‫و‬ ‫ء‬ِ ‫ﺎ‬ � ‫ﺳ‬‫اﻷ‬ ‫ﻦ‬ ‫ﻪ‬
ِ ِ ‫ﺘ‬ ‫ﺒ‬ ‫ﺜ‬ ‫ﺗ‬ ‫ﺎ‬ ‫ﻞ‬‫ﻛ‬ ‫و‬ ‫ﺎت‬
ِ ‫ﻔ‬ ‫اﻟﺼ‬ ‫ﻊ‬
ِ �‫ﺟ‬ ‫ﻲ‬ ‫ﻓ‬
ِ ‫ل‬ ‫ﻮ‬ ‫ﻘ‬ ‫اﻟ‬ ‫ا‬ ‫ﺬ‬ ‫ﻜ‬ ‫ﻫ‬ : ‫ﻪ‬‫ﻟ‬ ‫ﺎل‬ ‫ﻘ‬ ‫ﻴ‬‫ﻓ‬ ‫ﻪ‬ ‫ﻘ‬ ‫ﻠ‬
ِِ ِ ِ‫ﺨ‬ ‫ﻟ‬ ‫ﻼ‬ ‫ﺛ‬ ‫ﺎ‬ � ‫ﺎ‬ ‫ﻴﻬ‬‫ﻏﻴﺮ ِه وﻻ ﻳﻜﻮن ِﻓ‬
ْ َ ْ َ َ َ ْ َ ُ� � َ ْ َ � َ ُ َ َْ ْ َ َ ُ َ ْ َ ُ َ َ َ َ َ َْ َ ُ َ � َ ُ ْ ُ َ ََ َ َْ َ َ � ُ َِ ْ َ
:‫ﻴﻪ اﻟ�ﺴ�ﻴﺎت وﻟﻮﻻ ذﻟِﻚ ﻟ�ﺎ ﻓ ِﻬ اﻟﺨِ ﻄﺎب؛ وﻟ ِﻜﻦ ﻧﻌﻠ أن ﺎ اﺧﺘﺺ اﷲ ِﺑ ِﻪ وا ﺘﺎز ﻋﻦ ﺧﻠ ِﻘ ِﻪ‬ ِ ‫أن ﻳﺪل ﻋﻠﻰ ﻗﺪ ٍر ﺗﺘﻮاﻃﺄ ِﻓ‬
‫ﺎل‬ َ َ ْ ُ ُ َ ْ َ ‫أَ ْﻋ َﻈ ُ ��ﺎ َﻳ ْﺨﻄ ُﺮ ﺑ ْﺎﻟ َﺒ‬
ِ ‫ﺎل أو ﻳﺪور ِﻓﻲ اﻟﺨﻴ‬ ِ ِ ِ ِ
This principle is universally applicable. For every single negator of the Attributes reported
by the Messenger, seeking to flee from a perceived problem [like anthropomorphism],
inevitably affirms something that entails the very same problem he fled from. Ultimately,
one must affirm an Existent Being Who is Necessary, Pre-eternal, characterized by
attributes that distinguish Him from others, without these attributes rendering Him
similar to His creation. It must then be said to him: The same principle applies to all the
Attributes. Every Name and Attribute you affirm must indicate a shared conceptual
measure (qadr) common to the things denoted by that name or attribute; otherwise,
discourse would be incomprehensible. However, we know that that which All!h is
uniquely characterized by, distinguishing Him from His creation, is far greater than
anything that can cross the mind or be conjured by the imagination.
� َْْ َ َ � ُ َْْ َ َُ ْ َ َُ َ � ْ َ ْ ُ �َََ َ َ َ
‫ات‬ ِ ‫وﻫﺬا ﻳﺘﺒﻴﻦ ِﺑﺎﻷﺻ ِﻞ اﻟﺜﺎ ِﻧﻲ وﻫﻮ أن ﻳﻘﺎل اﻟﻘﻮل ِﻓﻲ اﻟﺼﻔ‬
ِ ‫ﺎت ﺎﻛﻟﻘﻮ ِل ِﻓﻲ اﻟﺬ‬
This becomes clear through the second principle, which is to state: The principle
governing [the affirmation of] the Attributes is the same as the principle governing [the
affirmation of] the Essence (Dh!t).
ُ ‫ﺎﻟﺬ‬� َ َ َ � ُ َُ َ ًَ َ ٌ َ َُ َ َ َ َ َْ َ َ َ َ َ َ ْ َ َْ َ� � َ
‫ات‬ ‫ ﻓ‬.‫ ﻓ ِﺈذا ﺎﻛن ﻟﻪ ذات ﺣ ِﻘﻴﻘﺔ ﻻ ﺗ�ﺎﺛِﻞ اﻟﺬوات‬.‫اﷲ ﻟﻴ َﺲ ﻛ ِ ﺜ ِﻠ ِﻪ ﺷ ْﻲ ٌء ﻻ ِﻓﻲ ذاﺗِ ِﻪ َوﻻ ِﻓﻲ ِﺻﻔﺎﺗِ ِﻪ َوﻻ ِﻓﻲ أﻓ َﻌﺎﻟِ ِﻪ‬ ‫ﻓ ِﺈن‬
َ
َُ َ َ َ َ َُ َ ْ ْ َ َ
َ ْ َ َْ ُ � َ َ َ َ � َ َ ُ َ ُ َ ًَ َ َ ٌَ �ُ
‫ﻴﻌﺔ َو َ ﺎﻟِ ٌﻚ‬ ‫ ﻛﻴﻒ اﺳﺘ َﻮى َﻋﻠﻰ اﻟ َﻌﺮ ِش؟ ِﻗﻴﻞ ﻟﻪ ﻛ�ﺎ ﻗﺎل ر ِﺑ‬:‫اﻟﺴﺎﺋِﻞ‬ ‫ﺎت ﻓ ِﺈذا ﻗﺎل‬ ِ ‫ﺎت ﺣ ِﻘﻴﻘﺔ ﻻ ﺗ�ﺎﺛِﻞ ﺳﺎﺋِﺮ اﻟﺼﻔ‬ ِ ‫ﺘ ِﺼﻔﺔ ِﺑ ِﺼﻔ‬
ٌ َ �َ ٌ ْ َْ ْ ْ ُ َ � َ ٌ َ ُ َ ْ ‫ﻮل َو‬ ٌ ُ ْ َ ُ َْ ْ َ ٌ ُ َْ ُ َ ْ َْ
‫اﻟﺴﺆال َﻋﻦ اﻟﻜﻴ ِﻔ �ﻴ ِﺔ ﺑِﺪ َﻋﺔ ِﻷﻧ ُﻪ ُﺳﺆال‬ ‫اﺟﺐ و‬ِ ‫اﻹﻳ�ﺎن ﺑِ ِﻪ و‬ ِ ‫َوﻏﻴ ُﺮ ُﻫ َ�ﺎ رﺿﻲ اﷲ ﻋﻨﻬ ﺎ ِاﻻﺳ ِﺘﻮاء ﻌﻠﻮم واﻟﻜﻴﻒ ﺠﻬ‬
َ َ َ َْ َ َ
‫ ﻛﻴﻒ ُﻫ َﻮ؟ ﻓ ِﺈذا‬:‫اﻟﺪﻧ َﻴﺎ؟ ِﻗﻴﻞ ﻟ ُﻪ‬
ْ� � ‫ َﻛ ْﻴ َﻒ َﻳ ْﻨﺰ ُل َر �ﺑ َﻨﺎ َإﻟﻰ‬:‫إذا َﻗ َﺎل‬
‫اﻟﺴ َ�ﺎ ِء‬
َ َ ََ َ َُْ َُ َ ْ ُُْ ُْ ََ ُ َ َْ َُُ َْ َ � َ
‫اﻹﺟﺎﺑﺔ ﻋﻨﻪ وﻛﺬ ِﻟﻚ‬
ِ ِ ‫ﻋ�ﺎ ﻻ ﻳ َﻌﻠ�ﻪ اﻟﺒﺸﺮ وﻻ ﻳ� ِﻜﻨﻬ‬
� ‫ َو َﻧ ْﺤ ُﻦ َﻻ َﻧ ْﻌ َﻠ ُ َﻛ ْﻴﻔ �ﻴ َﺔ ُﻧ ُﺰ وﻟﻪ ْإذ ْاﻟﻌ ْﻠ ُ ﺑ َﻜ ْﻴﻔ �ﻴﺔ‬:‫ﻴﻞ َﻟ ُﻪ‬
َ‫اﻟﺼ َﻔﺔ َﻳ ْﺴ َﺘ ْﻠﺰ ُم ْاﻟﻌ ْﻠ َ ﺑ َﻜ ْﻴﻔ �ﻴﺔ ْاﻟ َ� ْﻮ ُﺻﻮف َو ُﻫﻮ‬ َ َُ� َْ َُ ْ َ َ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِِ ِ ‫ ﻻ أﻋﻠ ﻛﻴ ِﻔﻴﺘﻪ ِﻗ‬:‫ﻗﺎل‬
َ َ � َْ َُ َْ َ َ ََْ ُ َُ َ ْ َ َْ َ َ َ َ ْ َ � َْ ْ ْ ُ َ ُ َ َْ َ َُ ٌ َ َ َُ ٌ َْ
‫ﻓﺮع ﻟﻪ وﺗﺎﺑِﻊ ﻟﻪ؛ ﻓﻜﻴﻒ ﺗﻄﺎﻟِﺒ ِﻨﻲ ﺑِﺎﻟ ِﻌﻠ ِ ﺑِﻜﻴ ِﻔﻴ ِﺔ ﺳ� ِﻌ ِﻪ وﺑﺼ ِﺮ ِه وﺗﻜ ِﻠﻴ ِ ِﻪ واﺳ ِﺘﻮاﺋِ ِﻪ وﻧﺰ وﻟِ ِﻪ وأﻧﺖ ﻻ ﺗﻌﻠ ﻛﻴ ِﻔﻴﺔ ذاﺗِ ِﻪ‬
For indeed, {There is nothing like unto Him} [Ash-Shūr!: 11]—not in His Essence (Dh!t),
nor in His Attributes (Ṣif!t), nor in His Actions (Af’!l). Therefore, if He possesses a real
Essence that does not resemble other essences, then this Essence is characterized by real
Attributes that do not resemble other attributes. So, if someone asks, ‘How (kayfa) did He

26
rise over (istaw!) the Throne?’ it should be said to him, as Rab"’ah, M!lik, and others (may
All!h be pleased with them) said: ‘The Istiw!’ is known, the ‘how’ (al-kayf) is unknown,
belief in it is obligatory, and asking about the modality (kayfiyyah) is an innovation
(bid’ah).’ This is because it is asking about something humans do not know and cannot
possibly answer. Likewise, if someone asks, ‘How (kayfa) does our Lord descend (yanzilu)
to the lowest heaven?’ it should be asked of him, ‘How (kayfa) is He?’ If he replies, ‘I do
not know His modality (kayfiyyah),’ it should be said to him, ‘And we do not know the
modality (kayfiyyah) of His descent.’ This is because knowledge of the modality of the
attribute necessitates knowledge of the modality of the one described; it is a branch of it
and dependent upon it. How, then, can you demand from me knowledge of the modality
of His Hearing, Sight, Speech, Istiw!’, and Descent, when you yourself do not know the
modality of His Essence?
ََ ْ َ َ ُ َ ََْ َ ًَ َْ ْ ُ َْ ْ َْ ًَ َ ًَ َ َُ � َ � ُ ُْ َ َ
‫ﺎل ﻻ ُﻳ َ�ﺎﺛِﻠ َﻬﺎ ﺷ ْﻲ ٌء ﻓ َﺴ� ُﻌ ُﻪ َو َﺑ َﺼ ُﺮ ُه َوﻛﻼ ُ ُﻪ‬ ِ �‫ﺎت اﻟﻜ‬ ِ ‫و إِذا ﻛﻨﺖ ﺗ ِﻘﺮ ﺑِﺄن ﻟﻪ ﺣ ِﻘﻴﻘﺔ ﺛﺎﺑِﺘﺔ ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ ﺴﺘﻮ ِﺟﺒﺔ ﻟِ ِﺼﻔ‬
ُْ ُ َ ََ َ ُ ْ َْ ُ َْ َ ُُ َ ُ َ � ََْ َ ٌ �ُ ََُ ْ ْ َ َْ ٌ ‫اؤ ُه َﺛ‬
ُ َ ْ َ ُُ َُُ
‫ﺎﺑﻬﻪ ِﻓﻴﻬﺎ ﺳ�ﻊ اﻟ�ﺨﻠﻮ ِﻗﻴﻦ وﺑﺼﺮﻫ‬ ِ ‫ﺎل ْاﻟ ِﺘﻲ ﻻ ﻳﺸ‬ ِ �‫ﺎت اﻟﻜ‬ ِ ‫ﺎﺑﺖ ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ وﻫﻮ ﺘ ِﺼﻒ ِﺑ ِﺼﻔ‬ ِ ‫وﻧﺰ وﻟﻪ واﺳ ِﺘﻮ‬
ًَْ َََ ًَْ َ َ ْ َ � ْ َ َ � ْ� َ َ � َْ ْ َ
ُْ ٌ َ ُ َ ْ
َ َ َ َ ُْ ُ َ ْ َ ُُْ َُُ ُُْ ََ َ
‫ ﻓ ِﺈن ﻦ أﺛﺒﺖ ﺷﻴﺌﺎ وﻧﻔﻰ ﺷﻴﺌﺎ‬:‫ﺎت‬ ِ ‫ﻳﻞ اﻟﺴ� ِﻌﻴ‬ ِ ‫ﺎت و ِﻓﻲ ﺗﺄ ِو‬ ِ ‫وﻛﻼ ﻬ وﻧﺰ وﻟﻬ واﺳ ِﺘﻮاؤﻫ وﻫﺬا اﻟﻜﻼم ﻻ ِزم ﻟﻬ ِﻓﻲ اﻟﻌﻘ ِﻠﻴ‬
َْ ْ َ ُ َْ َ َُ ََْ َ ُ ُ َ َْ َ َ َ ُ� � َ ُ َ ْ َ َ َ � َ � ْ ُ َ َ َ َ ُْ َ َْْ
‫ﺎت اﻟ ِﺘﻲ ﺟﺎء ﺑِﻬﺎ اﻟ ِﻜﺘﺎب واﻟﺴﻨﺔ ﻧ ِﻈﻴﺮ ﺎ ﻳﻠﺰ ﻪ ِﻓﻴ�ﺎ أﺛﺒﺘﻪ وﻟﻮ ﻃﻮﻟِﺐ ﺑِﺎﻟﻔﺮ ِق‬ ِ ‫ أﻟ ِﺰم ِﻓﻴ�ﺎ ﻧﻔﺎه ِﻦ اﻟﺼﻔ‬- ‫ إذا‬- ‫ﺑِﺎﻟﻌﻘ ِﻞ‬
َ ‫ﻮن ﻓ‬
‫ﻴ�ﺎ‬ َ ُ ‫ﻳﻦ ُﻳ‬ َ ‫ �اﻟﺬ‬- ‫ون َﺑ ْﻌﺾ‬ َ ‫اﻟﺼ َﻔﺎت ُد‬ � ‫ﻮﺟ ُﺪ ﻟﻨﻔﺎة َﺑ ْﻌﺾ‬ َ ‫ َﻟ ْ َﻳﺠ ْﺪ َﺑ ْﻴ َﻨ ُﻬ َ�ﺎ َﻓ ْﺮ ًﻗﺎ َوﻟ َﻬ َﺬا َﻻ ُﻳ‬:‫َﺑ ْﻴ َﻦ ْاﻟ َ� ْﺤ ُﺬور ﻓﻲ َﻫ َﺬا َو َﻫ َﺬا‬
ِ ‫ﻮﺟﺒ‬ َِ ِ ٍ ِ ِ ِ ِ ِ ِ
َ ُْ ْ ْ َ ُْ َ ْ َ ْ َ َ َ َ َ ْ ٌ ُ َ ْ� َْ َ َ ْ َ ْ� َ ‫اﻟﺘ ْﻔﻮ‬ � � ُ ََْ
‫ ﻟِ َ ﺗﺄ �وﻟﺘ َﻫﺬا َوأﻗ َﺮ رﺗ َﻫﺬا‬: ‫ ﻓ ِﺈذا ِﻗﻴﻞ ﻟ ُﻬ‬. ٌ ‫ﻮن ُ ﺴﺘ ِﻘﻴ‬ ‫ ﻗﺎﻧ‬- ‫ﻳﺾ؛ َو إِ � ﺎ اﻟﺘﺄ ِو ﻳﻞ اﻟ ُ�ﺨﺎﻟِﻒ ﻟِ ُ�ﻘﺘ َﻀﻰ اﻟﻠﻔ ِﻆ‬ ِ ‫ إ ﺎ‬:‫ﻧﻔﻮه‬
ْ� ُْ ُ ُ ََ َ ََ ٌ َ ٌ َ َ َُْ ْ ُ َ َْ ٌ َ َ ُ َ � َ
‫ﻴﻬ�ﺎ وا ِﺣﺪ؟ ﻟ ﻳﻜﻦ ﻟﻬ ﺟﻮاب ﺻ ِﺤﻴﺢ ﻓﻬﺬا ﺗﻨﺎﻗﻀﻬ ِﻓﻲ اﻟﻨﻔ ِﻲ‬ ِ ‫واﻟﺴﺆال ِﻓ‬
Since you affirm that He has a reality, established in fact, necessitating attributes of
perfection, which nothing resembles, then His Hearing, Sight, Speech, Descent, and Istiw!’
are likewise established in fact. He is characterized by attributes of perfection in which
the hearing, sight, speech, descent, and istiw!’ (settling/mounting) of created beings bear
no resemblance to Him. This line of reasoning is binding upon them [the negators] both
in rational matters and in their interpretation (ta’w"l) of scriptural texts. For whoever
affirms something and negates something else based on reason, when confronted
regarding the attributes he negates (which are mentioned in the Book and Sunnah), will
find that the same perceived problems apply to what he affirms. If asked to differentiate
between the perceived difficulty in the former case and the latter, he will find no
difference. This is why those who negate some attributes but not others—who mandate
either consigning the meaning [of the negated attributes] to All!h (tafw".) or interpreting
them in a way contrary to the apparent meaning of the text (ta’w"l)—possess no
consistent principle. When asked, ‘Why did you interpret this attribute but affirm that one,
when the question [of modality] is the same for both?’ they have no sound answer. This
demonstrates their contradiction in negation.
ْ � ُ َ ْ � َ ُ ْ � ْ ْ ًْ َ � َ �ََ ْ َ � َ َ ْ ْ ‫ﺎﻗ ُﻀ ُﻬ ْ ﻓﻲ‬ ُ ََ ََ َ
‫ﻮص َﻋﻠﻰ َ ﻌﻨﻰ ِﻦ اﻟ َ� َﻌﺎ ِﻧﻲ اﻟ ِﺘﻲ ُﻳﺜ ِﺒﺘ َﻬﺎ ﻓ ِﺈﻧ ُﻬ إذا َﺻ َﺮﻓﻮا اﻟﻨ �ﺺ َﻋﻦ‬ َ ‫اﻟﻨ ُﺼ‬ ‫ﺎت؛ ﻓ ِﺈن ﻦ ﺗﺄول‬ ِ ‫اﻹﺛﺒ‬ ِ ِ ‫و ﻛﺬ ا ﺗ ﻨ‬
ْ ْ ْ َ ْ ْ
ُ‫ ﻟﺰ َ ُﻬ ْ ﻓﻲ اﻟ َ� ْﻌ َﻨﻰ اﻟ َ� ْﺼ ُﺮ وف إﻟ ْﻴﻪ َ ﺎ َﺎﻛ َن َﻳﻠ َﺰ ُ ُﻬ ْ ﻓﻲ اﻟ َ� ْﻌ َﻨﻰ اﻟ َ� ْﺼ ُﺮ وف َﻋ ْﻨﻪ‬:‫آﺧ َﺮ‬ َ َ ًَْ َ َُْ َُ � َْ ْ
ِ ِ ِ ِ ِ ِ ‫اﻟ َ�ﻌﻨﻰ اﻟ ِﺬي ﻫﻮ ﻘﺘﻀﺎه إﻟﻰ ﻌﻨﻰ‬
ُ َ
َ ‫ﻠﺜ َﻮاب َو ْاﻟﻌ َﻘﺎب؛ َﺎﻛ َن َ ﺎ َﻳ ْﻠ َﺰ ُ ُﻪ ﻓﻲ ْاﻹ َر َادة َﻧﻈ‬ � ُُ َ َ َُ َ َ َ َ َ َ ُ َ َ � َ َ ُ َْ ٌ َ َ َ َ َ
‫ﻴﺮ َ ﺎ‬ ِ ِ ِ ِ ِ ِ ِ ِ‫ ﻫﻮ إرادﺗﻪ ﻟ‬:‫ ﺗﺄ ِو ﻳﻞ ﺤﺒ ِﺘ ِﻪ و ِرﺿﺎه وﻏﻀ ِﺒ ِﻪ وﺳﺨ ِﻄ ِﻪ‬:‫ﻓ ِﺈذا ﻗﺎل ﻗﺎﺋِﻞ‬
ْ � َ َ ْ َ َ� ْ ُُُ ْ َ َ َُ َ َ ُ َْ َ َ َ � َ ََْ َ � َ َ � َ َْ ْ َ � ُ ْ ََُُْ
‫ﺎب ﻓ ِﺈﻧ ُﻪ َﻳﻠ َﺰ ُ ُﻪ ِﻓﻲ‬ ِ ‫اب واﻟ ِﻌﻘ‬ ِ ‫ﻳﻠﺰ ﻪ ِﻓﻲ اﻟﺤﺐ واﻟ�ﻘ ِﺖ واﻟﺮﺿﺎ واﻟﺴ َﺨ ِﻂ وﻟﻮ ﻓ َﺴﺮ ذ ِﻟﻚ ِﺑ�ﻔﻌﻮﻻ ِﺗ ِﻪ وﻫﻮ ﺎ ﻳﺨﻠﻘﻪ ِﻦ اﻟﺜﻮ‬
ْ َ ُ ْ
ُ ‫ﺎب اﻟ َ� ْﻔ ُﻌﻮل �إﻧ َ�ﺎ َﻳ ُﻜ‬ ْ
ُ ‫اب َواﻟﻌ َﻘ‬ � ْ ً
ُ ‫ﻮم أ �وﻻ ﺑﺎﻟ َﻔﺎﻋﻞ َواﻟﺜ َﻮ‬ َ َ ْ َ َ
َ ‫ﻴﺮ َ ﺎ ﻓ �ﺮ ْﻨ ُﻪ ﻓﺈ �ن اﻟﻔ ْﻌﻞ ﻻ ُﺑ �ﺪ أ ْن َﻳ ُﻘ‬ ُ ‫َذﻟ َﻚ َﻧﻈ‬
‫ﻮن َﻋﻠﻰ ِﻓﻌ ِﻞ َ ﺎ ُﻳ ِﺤ �ﺒ ُﻪ‬ ِ ِ ِ َِ ِ ِ ِ ِ ِ
ْ َ ُ�َ َْ ْ � ُ َْ ْ ْ َْ ْ َ َ َ ْ ْ َُْ ْ َُْ ُ َ ُ ْ ُ ُ ْ ُ ُ ُْ َ ُ ُ َ ْ َ َ ُ َ َْ َ
‫ﻮل ِﻓﻲ اﻟﺸﺎ ِﻫ ِﺪ ﻟِﻠﻌﺒ ِﺪ ﺜﻠﻮا و إِن‬ ِ ‫َو ﻳﺮﺿﺎه و ﻳﺴﺨﻄﻪ و ﻳﺒ ِﻐﻀﻪ اﻟ� ِﺜﻴﺐ اﻟ�ﻌﺎ ِﻗﺐ ﻓﻬ إن أﺛﺒﺘﻮا اﻟ ِﻔﻌﻞ ﻋﻠﻰ ِﺜ ِﻞ اﻟﻮﺟ ِﻪ اﻟ�ﻌﻘ‬
ُ ‫اﻟﺼ َﻔ‬
‫ﺎت‬ � ‫ﻮه َﻋ َﻠﻰ ﺧ َﻼف َذﻟ َﻚ َﻓ َﻜ َﺬﻟ َﻚ‬ ُ ‫أ ْﺛ َﺒ ُﺘ‬
ِ ِ ِ ِ
Likewise, their contradiction appears in affirmation. For those who interpret the texts to
mean one of the concepts they do affirm—when they divert the text from its apparent
meaning to another meaning—the same perceived problems they sought to avoid in the

27
original meaning arise in the meaning they divert it to. For instance, if someone says: ‘The
interpretation (ta’w"l) of His Love, Pleasure, Anger, and Displeasure is His Will for reward
and punishment,’ then the same perceived problems associated with Love, Hatred,
Pleasure, and Displeasure apply equally to Will. Even if one interprets these attributes as
referring to His actions (maf’ūl!t)—namely, the reward and punishment He creates—the
same problem he fled from arises again. This is because an action must first subsist in the
actor, and the created reward and punishment only occur based on the actions that the
Rewarding and Punishing One loves, is pleased with, is displeased by, or hates. If they
affirm His action in a manner similar to that understood for a servant in the observable
world, they have committed anthropomorphism (tamth"l). And if they affirm it in a
manner unlike that [of the servant], then the same applies to the Attributes [they initially
denied].

‫ﻓﺼﻞ‬
Section
ََْ َ ْ َ ْ َ ُ ْ َْ ْ �َ ْ �َ َََ ْ َ َ� � َ َ ‫َوأَ � ﺎ ْاﻟ َ� َﺜ َﻼن ْاﻟ َ� ْﻀ ُﺮ‬
ِ ‫ﺎف اﻟ�ﻄﺎ ِﻋ‬ ِ ‫ ِﻦ أﺻﻨ‬:‫ﺎت‬ ِ ‫ ﻓ ِﺈن اﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ أﺧﺒﺮﻧﺎ ﻋ�ﺎ ِﻓﻲ اﻟﺠﻨ ِﺔ ِﻦ اﻟ�ﺨﻠﻮﻗ‬:‫ﺎن‬ ِ ‫وﺑ‬ ِ
ً ً َ ً ً َ ً ً َْ ً ًَْ ً ً َ َ � َ َ ََ ْ ََ ْ َ ْ
‫ﻴﻬﺎ ﻟ َﺒﻨﺎ َو َﻋ َﺴﻼ َوﺧ�ﺮا َو َ ﺎء َوﻟﺤ�ﺎ َو َﺣ ِﺮ ﻳﺮا َوذ َﻫﺒﺎ َو ِﻓ �ﻀﺔ َوﻓﺎ ِﻛ َﻬﺔ َو ُﺣﻮرا‬ ‫َواﻟ َ�ﻼﺑِ ِﺲ واﻤﻟﻨﺎﻛﺢ َواﻟ َ� َﺴﺎ ِﻛ ِﻦ؛ ﻓﺄﺧﺒﺮﻧﺎ أن ِﻓ‬
ُ َ ْ ْ ْ َ َ َ َ َ ْ ْ � �َ ْ َ َ ْ� َْ �َ ُ ْ َ َ َْ َ ً ُ ُ َ
‫ﺎء َو إِذا ﺎﻛﻧﺖ ِﺗﻠ َﻚ اﻟ َﺤﻘﺎ ِﺋﻖ‬ �‫اﻟﺪﻧ َﻴﺎ ﺷ ْﻲ ٌء ِ ��ﺎ ِﻓﻲ اﻟﺠﻨ ِﺔ إﻻ اﻷﺳ‬ ‫ﺎس رﺿﻲ اﷲ ﻋﻨﻬ ﺎ ﻟﻴ َﺲ ِﻓﻲ‬ ٍ ‫وﻗﺼﻮرا وﻗﺪ ﻗﺎل اﺑﻦ ﻋﺒ‬
ً
� ْ َ ُ َ َْ َْ َ َ َ َ ُ ْ َ َْ َ َ ْ � ْ ْ َ ْ ٌ
َ ‫اﷲ َﻋ ْﻨ َﻬﺎ ﻫ َﻲ ُ َﻮاﻓ َﻘﺔ ﻓﻲ اﻷ ْﺳ َ�ﺎء ﻟﻠ َﺤ َﻘﺎﺋﻖ اﻟ َ� ْﻮ ُﺟ‬ ُ � ‫�اﻟﺘﻲ أَ ْﺧ َﺒ َﺮ‬
‫ﺎﻳ ِﻦ َ ﺎ‬ ُ ‫اﻟﺘ َﺒ‬ ‫ﻮد ِة ِﻓﻲ اﻟﺪﻧﻴﺎ وﻟﻴﺴﺖ �ﺎﺛِﻠﺔ ﻟﻬﺎ؛ ﺑﻞ ﺑﻴﻨﻬ�ﺎ ِﻦ‬ َِ ِ ِ ِ ِ ِ ِ ِ
َ ‫ﺎﻳ َﻨ َﺔ ْاﻟ َ� ْﺨ ُﻠﻮق ﻟ ْﻠ َ� ْﺨ ُﻠﻮق َو ُ َﺒ‬
ُ‫ﺎﻳ َﻨ ُﺘﻪ‬ َ ‫ﻮﻗﺎت ْﻨ ُﻪ ُ َﺒ‬ َ ُ ْ َْ ًََ َُ ُ َ ْ ُ َ ْ َ َ ََ ُ� � َُُ َْ َ
ِ ِ ِ ِ ِ ‫ ﻓﺎﻟﺨﺎﻟِﻖ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ أﻋﻈ ﺒﺎﻳﻨﺔ ﻟِﻠ�ﺨﻠ‬:‫ﻻ ﻳﻌﻠ�ﻪ إﻻ اﷲ ﺗﻌﺎﻟﻰ‬
ْ ْ َ ْ ُ ْ َ ْ َ ُ َ َْ ُ ُ ْ َ ْ ْ َْ � ْ ْ ْ ََ َُ ْ ُ َ َْ َ ُ ْ
‫ﻮق اﻟ ُ� َﻮا ِﻓ ِﻖ ﻟ ُﻪ ِﻓﻲ ِاﻻﺳ ِ ِﻦ‬ ِ ‫ﻠ‬ ‫ﺨ‬ �‫اﻟ‬ ‫ﻰ‬ ‫إﻟ‬ ‫ﺎﻳﻨ ِﺔ َ ﻮ ُﺟﻮ ِد اﻵ ِﺧ َﺮ ِة ِﻟ َ�ﻮ ُﺟﻮ ِد اﻟﺪﻧﻴﺎ إذ اﻟ�ﺨﻠﻮق أﻗﺮب‬ ‫ أﻋﻈ ِﻦ ﺒ‬:‫ِﻟ َ�ﺨﻠﻮﻗﺎ ِﺗ ِﻪ‬
،‫اﺿ ٌﺢ‬ َ ٌ � َ َ َ َ ‫ْاﻟ َﺨﺎﻟﻖ إﻟﻰ اﻟ َ� ْﺨﻠ‬
ُ ْ َ
ِ ‫ﻮق وﻫﺬا ﺑﻴﻦ و‬ ِ ِِ
As for the two parables set forth: [Parable 1:] All!h, Glorified and Exalted is He, has
informed us about the created things in Paradise, including various kinds of foods,
garments, spouses, and dwellings. He informed us that therein are milk, honey, wine,
water, meat, silk, gold, silver, fruits, beautiful companions (ḥūr), and palaces. Ibn ‘Abb!s
(may All!h be pleased with them both) said, ‘There is nothing in this world of what is in
Paradise except the names.’ If these realities about which All!h informed us agree in
name with the realities existing in this world, yet are not similar to them—rather, the
disparity between them is such that none knows it except All!h, the Exalted—then the
Creator, Glorified and Exalted is He, is even more greatly distinct from created beings
than one created being is from another. His disparity from His creatures is greater than
the disparity between the existents of the Hereafter and the existents of this world, since
a creature is closer [in nature] to another creature that shares its name than the Creator
is to a creature. This is clear and evident.
َْْ ْ َ َ َْ ْ َ ُ � ‫ آ َ ُﻨﻮا ﺑ َ�ﺎ أَ ْﺧ َﺒ َﺮ‬: ْ ‫ﺎﻋ ُﻬ‬ َ ْ َ َُ � َ َ َ ََ ََ ْ َ َ
ُ ‫اﻷﺋ �� ُﺔ َوأَ ْﺗ َﺒ‬ ُ � َ ََْ ََ َ
ِ‫اﷲ ِﺑ ِﻪ ﻋﻦ ﻧﻔ ِﺴ ِﻪ وﻋﻦ اﻟﻴﻮم‬ ِ ِ ‫ ﻓﺎﻟﺴﻠﻒ و‬:‫وﻟِﻬﺬا اﻓﺘﺮق اﻟﻨﺎس ِﻓﻲ ﻫﺬا اﻟ�ﻘﺎمِ ﺛﻼث ِﻓﺮ ٍق‬
� ُ َْ َ ُ َ ْ َ ْ َ � َََ َُ � ََ َ ْ َ َ َْ َ َ ْ � َ َ َْ � ََ َُ ْ ْ ََ
ْ ْ
:‫اﷲ ﻟِﺨﻠ ِﻘ ِﻪ أﻋﻈ واﻟﻔ ِﺮ ﻳﻖ اﻟﺜﺎﻧِﻲ‬ ِ ‫اﻵ ِﺧ ِﺮ ﻊ ِﻋﻠ ِ ِﻬ ِﺑﺎﻟ�ﺒﺎﻳﻨ ِﺔ اﻟ ِﺘﻲ ﺑﻴﻦ ﺎ ِﻓﻲ اﻟﺪﻧﻴﺎ وﺑﻴﻦ ﺎ ِﻓﻲ اﻵ ِﺧﺮ ِة وأن ﺒﺎﻳﻨﺔ‬
َْ ْ َ ُْ َ � ْ َ َ ْ َ � ً َ ْ َ َ َ ‫اﻟﺜ َﻮاب َو ْاﻟﻌ َﻘ‬ � ْ َ ْ ُ � ‫ﻳﻦ أَ ْﺛ َﺒ ُﺘﻮا َ ﺎ أَ ْﺧ َﺒ َﺮ‬
َ ‫�اﻟﺬ‬
‫ﺎت؛ ِﺜﻞ َﻃ َﻮاﺋِﻒ ِﻦ أﻫ ِﻞ‬ ِ ‫ﺎب وﻧﻔﻮا ﻛ ِﺜﻴﺮا ِ�ﺎ أﺧﺒﺮ ﺑِ ِﻪ ِﻦ اﻟﺼﻔ‬ ِ ِ ِ ‫اﷲ ﺑِ ِﻪ ِﻓﻲ اﻵ ِﺧﺮ ِة ِﻦ‬ ِ
َ ‫ﻴﻦ َو َﻧ ْﺤﻮﻫ ْ ْﻦ ْاﻟ َ� َﻼﺣ َﺪة �اﻟﺬ‬ َ ‫ﺎع ْاﻟ َ� �ﺸﺎﺋ‬ َ
ْ َ ََْ َْ َ َ ََْ َ َ َ َ َ َ ََْ ُ � ُ َْ َ ََ ْ
‫ﻳﻦ‬ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﺎﻃ ِﻨ �ﻴ ِﺔ َواﻟﻔﻼ ِﺳﻔ ِﺔ أﺗ َﺒ‬ ِ ‫ ﻧﻔﻮا ﻫﺬا وﻫﺬا ﺎﻛﻟﻘﺮا ِﻄ ِﺔ واﻟﺒ‬:‫اﻟﻜﻼمِ واﻟﻔ ِﺮ ﻳﻖ اﻟﺜﺎﻟِﺚ‬
ْ ْ ْ ْ َْ ْ ُ � ‫ون َﺣ َﻘﺎﺋ َﻖ َ ﺎ أَ ْﺧ َﺒ َﺮ‬
،‫اﷲ ِﺑ ِﻪ َﻋﻦ ﻧﻔ ِﺴ ِﻪ َو َﻋﻦ اﻟ َﻴﻮمِ اﻵ ِﺧ ِﺮ‬ َ ‫ُﻳ ْﻨﻜ ُﺮ‬
ِ ِ
For this reason, people have divided into three groups regarding this matter: (a) The Salaf,
the Im!ms, and their followers: They believed in what All!h informed concerning Himself
and concerning the Last Day, while knowing the disparity between what is in this world
and what is in the Hereafter, and knowing that All!h’s disparity from His creation is even

28
greater. (b) The second group: Those who affirmed what All!h informed regarding
reward and punishment in the Hereafter, but negated many of the Attributes He
informed about Himself, such as various factions among the scholastic theologians (Ahl
al-Kal!m). (c) The third group: Those who negated both [the reality of the Attributes and
the reality of the Hereafter], such as the Qarmatians, the Esotericists (B!'iniyyah), the
Peripatetic philosophers, and similar heretics (mal!ḥidah) who deny the realities of what
All!h informed concerning Himself and concerning the Last Day.
َ ْ ْ ْ
‫ ﻟ َﻬﺎ‬:‫ات اﻟ َ�ﻨ ِﻬ �ﻲ َﻋﻨ َﻬﺎ‬ َ ُ ْ َ ْ َ َ َ ُ َْ ْ َ َ � َ ُ َ ْ ََ َْ َ َ ْ َ ْ� َ َ َْ ْ َ ُ َ ْ َ ْ ُ ْ ً َ � � ُ
ِ ‫ﺎب؛ ﻓﻴﺠﻌﻠﻮن اﻟﺸﺮاﺋِﻊ اﻟ�ﺄ ﻮر ﺑِﻬﺎ واﻟ�ﺤﻈﻮر‬ ِ ‫ﺛ ْ إن ﻛ ِﺜﻴﺮا ِﻨﻬ ﻳﺠﻌﻠﻮن اﻷ ﺮ واﻟﻨﻬﻲ ِﻦ ﻫﺬا اﻟﺒ‬
ْ ْ َ ‫اﻟﺼ َﻠ َﻮات ْاﻟ َﺨ ْ�ﺲ َوﺻ َﻴ َﺷ ْﻬﺮ َر َ َﻀ‬ � ‫ﻮن ْﻦ‬ َ
َ ُ � َ َ َ َ َ ْ َ ُ ْ ُ ْ ُ ُ ْ َ َ ُ َ ُ ٌ َ ‫ﻳﻼ ٌت َﺑ‬ َ َ
‫ﺎن َو َﺣ �ﺞ اﻟ َﺒﻴ ِﺖ‬ ِ ِ‫ِ ﺎم‬ ِ ِ ِ ‫ﺎﻃﻨﺔ ﺗﺨﺎﻟِﻒ ﺎ ﻳﻌ ِﺮﻓﻪ اﻟ�ﺴ ِﻠ�ﻮن ِﻨﻬﺎ ﻛ�ﺎ ﻳﺘﺄوﻟ‬ ِ ‫ﺗﺄ ِو‬
ْ ُُ َ ُ َ� ْ َ
َْ � َ � َ ْ َ ْ ُ َ ْ َ َ َ َ َ َ � َ ْ َ ْ َ ُ َ َْ َ ْ َ ْ َ َ � � َ ُ ََُ
‫ﻮﺧ ِﻬ‬ ِ ‫ و إِن ﺣﺞ اﻟﺒﻴ ِﺖ اﻟﺴﻔﺮ إﻟﻰ ﺷﻴ‬، ‫ و إِن ِﺻﻴﺎم ر ﻀﺎن ِﻛﺘ�ﺎن أﺳﺮ ِار ِﻫ‬، ‫ات اﻟﺨ�ﺲ ﻌ ِﺮﻓﺔ أﺳﺮ ِار ِﻫ‬ ِ ‫ إن اﻟﺼﻠﻮ‬:‫ﻓﻴﻘﻮﻟﻮن‬
َ َ ٌ ْ َ َ ْ َْ َ � ُ ََ َ ُ � َ َ ٌ َ ْ َ ٌ َ َ�َ َ ْ ُ َُْ � َ ْ� ْ َ َ ُ ْ َ َ
ِ‫ وﺗﺤ ِﺮ ﻳﻒ ﻟِﻜﻼم‬- ‫اﷲ ﻋﻠﻴ ِﻬ‬ ِ ‫ ﺻﻠﻮات‬- ‫وﻧﺤﻮ ذﻟِﻚ ِﻦ اﻟﺘﺄ ِو ﻳﻼ ِت اﻟ ِﺘﻲ ﻳﻌﻠ ﺑِ ِﺎﻻﺿ ِﻄﺮ ِار أﻧﻬﺎ ﻛ ِﺬب واﻓ ِﺘﺮاء ﻋﻠﻰ اﻟﺮﺳ ِﻞ‬
ْ ُ � َ َ َ َ � َ ْ َ ُ َ� َ ْ ُ ََْ ُ َ � َ ُ َُ َْ َ � ٌ َ ْ َ ََ ْ َ ُ َ َ �
‫اﻟﺮ ُﺟﻞ ِﻦ‬ ‫اﷲ وﻗﺪ ﻳﻘﻮﻟﻮن اﻟﺸﺮاﺋِﻊ ﺗﻠﺰم اﻟﻌﺎ ﺔ دون اﻟﺨﺎﺻ ِﺔ ﻓ ِﺈذا ﺻﺎر‬ ِ ‫ﺎت‬
َ
ِ ‫اﺿ ِﻌ ِﻪ و إِﻟﺤﺎد ِﻓﻲ آﻳ‬ ِ ‫اﷲ و رﺳﻮﻟِ ِﻪ ﻋﻦ ﻮ‬ ِ
� َ � َ َ َُْ ْ ُ َ
ُ َْ ْ َ َ ُ ْ َ
ْ َ ُ ُ َ َ َ َ َ ْ ُ َ
َْ ُ َ ْ � ََُ ْ � َ ُ َ ْ َ
‫ات وﻗﺪ ﻳﺪﺧﻞ ِﻓﻲ اﻟ�ﻨﺘ ِﺴ ِﺒﻴﻦ إﻟﻰ اﻟﺘﺼﻮ ِف‬ ِ ‫ﺎت وأﺑﺎﺣﻮا ﻟﻪ اﻟ�ﺤﻈﻮر‬ ِ ‫اﺟﺒ‬ِ ‫ رﻓﻌﻮا ﻋﻨﻪ اﻟﻮ‬: ‫ﻳﻬ‬ ِ ‫ﻴﻬ و ﻮﺣ ِﺪ‬ ِ ‫ﻴﻬ و ﺤﻘ ِﻘ‬ ِ ‫ﻋ ِﺎر ِﻓ‬
ْ ََُْ ُْ�َ َ َ َ ُ ْ ُْ َ َ ْ َ َ � ُ َ ََْ ُْ ُ� َْ ََُ َ ََْ َ َْ ُ ُ َْ ْ َ ُ � َ
‫ ﻫ اﻟ�ﻼ ِﺣﺪة اﻟ ِﺬﻳﻦ أﺟ�ﻊ اﻟ�ﺴ ِﻠ�ﻮن ﻋﻠﻰ أﻧﻬ أﻛﻔﺮ ِﻦ‬:‫ﺎﻃ ِﻨﻴﺔ‬ ِ ‫ﻮك ﻦ ﻳﺪﺧﻞ ِﻓﻲ ﺑﻌ ِﺾ ﻫ ِﺬ ِه اﻟ�ﺬا ِﻫ ِﺐ وﻫﺆﻻ ِء اﻟﺒ‬ ِ ‫واﻟﺴﻠ‬
َ ‫اﻟﻨ َﺼ‬ � َ َُْ
‫ﺎرى‬ ‫اﻟﻴﻬﻮ ِد و‬
Furthermore, many of them extend this approach to commands and prohibitions. They
claim that the prescribed laws (shar!’i’) and the forbidden acts have esoteric
interpretations (ta’w"l!t b!'inah) that contradict what Muslims understand from them.
For example, they interpret the five daily prayers ()alaw!t), the fast of the month of
Rama.!n ()iy!m), and the pilgrimage to the House (Ḥajj al-Bayt) allegorically, saying:
‘The five prayers mean knowing their secrets; fasting Rama.!n means concealing their
secrets; and Ḥajj to the House means journeying to their shaykhs,’ and similar
interpretations which are known by necessity to be lies and fabrications against the
Messengers (may All!h’s blessings be upon them), distortions (taḥr"f) of the words of
All!h and His Messenger from their proper contexts, and deviation (ilḥ!d) concerning
All!h’s signs. They may also claim that the religious laws are binding only upon the
common folk (al-’!mmah), not the elite (al-kh!))ah). Thus, when a man becomes one of
their gnostics (‘!rif"n), verifiers (muḥaqqiq"n), or unifiers (muwaḥḥid"n), they lift the
obligations from him and permit forbidden things for him. Some who affiliate themselves
with Sufism (Ta)awwuf) and the spiritual path (Sulūk) may fall into some of these
doctrines. These B!'iniyyah are the heretics (mal!ḥidah) whom Muslims unanimously
agree are more disbelieving than the Jews and Christians.
ُ ْ ْ َ
‫ﺎت َﻋﻠﻰ َ ﻦ ُﻳﺸ ِﺮك‬ َ ْ ْ ‫ﻳ�ﺎن َو‬ َ ْ ‫ َﻳ ْﺤ َﺘ �ﺞ ﺑﻪ ُﻛ �ﻞ َ ْﻦ َﺎﻛ َن ْﻦ أَ ْﻫﻞ‬:‫ﻳ�ﺎن َو ْاﻹ ْﺛ َﺒﺎت‬ َ ْ ‫َو َ ﺎ َﻳ ْﺤ َﺘ �ﺞ ﺑﻪ َﻋ َﻠﻰ ْاﻟ َ� َﻼﺣ َﺪة أَ ْﻫ ُﻞ‬
ِ ‫اﻹﺛﺒ‬ ِ ِ ‫اﻹ‬ ِ ِ ِ ِِ ِ ِ ِ ‫اﻹ‬ ِ ِ ِ ِِ
ُ ‫ َﻛ َ�ﺎ َد �ل َﻋ َﻠﻰ َذﻟ َﻚ ْاﻵ َﻳ‬- ‫ﻮﻗﺎت‬ َ ُ ْ َْ َََ َُ َُْ َََ َ � َ ََ � َ ََْ َ َ ْ َ ْ َْ ََُ
‫ﺎت‬ ِ ِ ‫ﻠ‬ ‫ﺨ‬ �‫اﻟ‬ ‫ﺔ‬ ‫ﻠ‬ ‫ﺎﺛ‬ � ‫ﻪ‬ ‫ﻨ‬ ‫ﻋ‬ ‫ﻰ‬ ‫ﻔ‬ ‫ﻧ‬‫و‬ ‫ﺎت‬
ِ ‫ﻔ‬ ‫اﻟﺼ‬ ‫ﻰ‬ ‫ﺎﻟ‬ ‫ﻌ‬ ‫ﺗ‬ ‫ﷲ‬
ِ ِ ‫ﺖ‬ ‫ﺒ‬ ‫ﺛ‬ ‫أ‬ ‫ا‬ ‫ذ‬‫ﺈ‬ ‫ﻓ‬
ِ ِ ِ ‫ﻫ‬‫د‬ ‫ﺎ‬ ‫ﺤ‬ ‫إﻟ‬ ‫ﺾ‬ِ ‫ﻫﺆﻻ ِء ِﻓﻲ ﺑ‬
‫ﻌ‬
ْ ُ َ َ ْ ُ� َ َ َ َ � َ َ ْ ْ َ
َ ‫ﻮل َو َﻳ ْﻬﺪ ُم أ َﺳ‬ َ َُْ َ َ ُ َْ ُ َُ � � َ َُ َ َ َ َ ُ َ�َْ
ْ ْ ْ
‫ﷲ ُﺳﺒ َﺤﺎﻧ ُﻪ ﻻ ﺗﻀ َﺮ ُب‬ ‫اﻟﻀﻼﻻ ِت وا‬ ‫اﻹﻟﺤﺎ ِد و‬ ِ ‫ﺎس‬ ِ ‫ ﺎﻛن ذﻟِﻚ ﻫﻮ اﻟﺤﻖ اﻟ ِﺬي ﻳﻮا ِﻓﻖ اﻟ�ﻌﻘﻮل واﻟ�ﻨﻘ‬- ‫اﻟﺒﻴﻨﺎت‬
َ ُ ْ َ ْ َ َ ُ َ َ ْ ُ ْ َ ُ ُ َ ََ َ ْ َ ْ َُ َ ْ َُ َْ َُ َ َ َ َ� � َ ْ َ ٌََ َ ُ َ � ُ ََْْ َ
‫ﻟ ُﻪ اﻷ ﺜﺎل اﻟ ِﺘﻲ ِﻓﻴﻬﺎ �ﺎﺛﻠﺔ ﻟِﺨﻠ ِﻘ ِﻪ ﻓ ِﺈن اﷲ ﻻ ِﺜﻴﻞ ﻟﻪ؛ ﺑﻞ ﻟﻪ اﻟ�ﺜﻞ اﻷﻋﻠﻰ ﻓﻼ ﻳﺠﻮز أن ﻳﺸﺮك ﻫﻮ واﻟ�ﺨﻠﻮﻗﺎت ِﻓﻲ‬
ُ
ُ ُ ْ ْ َ � �ُ َ َ
َ ْ ْ َُ ْ � ُ َْ ْ ْ َ ُ َْ َ َ َْ ُُ ََ َْ
‫اد ُه َوﻟ ِﻜﻦ ُﻳﺴﺘﻌ َ�ﻞ ِﻓﻲ َﺣﻘ ِﻪ اﻟ َ�ﺜﻞ اﻷﻋﻠﻰ َو ُﻫ َﻮ أ �ن ﻛﻞ َ ﺎ اﺗ َﺼﻒ ِﺑ ِﻪ اﻟ َ�ﺨﻠﻮق‬ ‫ﻮل ﺗﺴﺘ ِﻮي أﻓﺮ‬ ٍ �‫ﺎس ﺷ‬
َ
ِ ‫ﻴﻞ وﻻ ِﻓﻲ ِﻗﻴ‬ ٍ ‫ﺎس ﺗ� ِﺜ‬
َ
ِ ‫ِﻗﻴ‬
ً َ ُ ْ ُ ْ َ َ َ ْ ْ� َ َ
ْ ُ َ ْ َ ُ ْ
َْ ْ ُ ْ َ َُْ ُ �َُ َ ُ َ � َ َ
ْ ُ َ ْ َ ََ ْ
‫ ﻓ ِﺈذا ﺎﻛ َن اﻟ َ�ﺨﻠﻮق ُ ﻨ �ﺰﻫﺎ‬،‫ﻳﻪ َﻋﻨ ُﻪ‬ ِ ‫ وﻛﻞ ﺎ ﻳﻨﺰه ﻋﻨﻪ اﻟ�ﺨﻠﻮق ِﻦ ﻧﻘ ٍﺺ ﻓﺎﻟﺨﺎﻟِﻖ أوﻟﻰ ِﺑﺎﻟﺘﻨ ِﺰ‬،‫ﺎل ﻓﺎﻟﺨﺎﻟِﻖ أوﻟﻰ ِﺑ ِﻪ‬ ٍ �‫ِﻦ ﻛ‬
ٌََ َُ ْ َ َ َ ْ َ ُ ْ َ ْ ََ َ ُ ْ َ َ�َُ ْ َ َ َْ ُ َ ْ َ ْ ََ َُْ َ َ ُ ْ َْ ََ َُ ْ َ
‫ و إِن ﺣﺼﻠﺖ ﻮاﻓﻘﺔ ِﻓﻲ‬،‫ﻮق‬ ِ ‫ ﻓﺎﻟﺨﺎﻟِﻖ أوﻟﻰ أن ﻳﻨﺰه ﻋﻦ �ﺎﺛﻠ ِﺔ اﻟ�ﺨﻠ‬: ِ ‫ﻮق ﻊ اﻟ�ﻮاﻓﻘ ِﺔ ِﻓﻲ ِاﻻﺳ‬ ِ ‫ﻋﻦ �ﺎﺛﻠ ِﺔ اﻟ�ﺨﻠ‬
ْ
ِ ‫ِاﻻﺳ‬
The arguments used by the people of faith and affirmation (Ahl al-(m!n wal-Ithb!t)
against these heretics can be used by everyone among the people of faith and affirmation
against anyone who shares with these heretics in some aspect of their deviation.
Therefore, when one affirms the Attributes for All!h, the Exalted, while negating any

29
likeness to created beings—as indicated by the clear verses—this constitutes the truth
that conforms to both reason (al-ma’qūl) and revelation (al-manqūl), and it demolishes
the foundation of heresy and misguidance. All!h, Glorified is He, is not to be described
using analogies (amth!l) that imply similarity to His creation, for All!h has no equal
(math"l). Rather, to Him belongs the ‘Highest Analogy’ (Al-Mathal al-A’l!) [cf. Ar-Rūm:
27]. Therefore, it is impermissible to include Him and created beings together in an
analogy of representation (qiy!s tamth"l) or in a syllogism of inclusion (qiy!s shumūl)
where the individuals are treated as equal. However, the Highest Analogy is applicable
to Him, which dictates that: every perfection with which a creature is described, the
Creator is more entitled to it; and every imperfection from which a creature is deemed
free, the Creator is more entitled to be deemed free from it. Thus, if a creature [like the
realities of Paradise] is free from resembling another creature [in this world] despite
sharing the same name, then the Creator is even more entitled to be deemed free from
resembling any creature, even if there is agreement in name.
ُ ‫اﻟﻨ ُﺼ‬� ْ ََ ْ َ َْ َ � ْ َ َ � ُُ َ ْ َ ُ َْ َ� َ َ � َ � �َ ََُ � ََْ ُ َْْ َ َ َ َ
‫ﻮص‬ ‫ﺎت ﺛﺒﻮ ِﺗﻴ ٍﺔ وﺳﻠ ِﺒﻴ ٍﺔ وﻗﺪ أﺧﺒﺮت‬ ِ ‫ ﻓ ِﺈﻧﻬﺎ ﻗﺪ و ِﺻﻔﺖ ِﺑ ِﺼﻔ‬- ‫ وﻫﻮ أن اﻟﺮ وح اﻟ ِﺘﻲ ِﻓﻴﻨﺎ‬،‫وﻫﻜﺬا اﻟﻘﻮل ِﻓﻲ اﻟ�ﺜ ِﻞ اﻟﺜﺎ ِﻧﻲ‬
َ ‫ﺎس ُ ْﻀ َﻄﺮ ُﺑ‬ � َ َ َ ْ َُْ�
ُ ‫اﻟﻨ‬ ْ � ُ َ ْ � ُ ْ ْ ُْ � َ َ ْ ْ َ َْ �َ
‫ﻮن‬ ِ َ ‫أﻧ َﻬﺎ ﺗﻌ ُﺮ ُج َوﺗﺼ َﻌ ُﺪ ِﻦ َﺳ َ�ﺎ ٍء إﻟﻰ َﺳ َ�ﺎ ٍء َوأﻧ َﻬﺎ ﺗﻘ َﺒ ُﺾ ِﻦ اﻟ َﺒ َﺪ ِن َوﺗ َﺴﻞ ِﻨ ُﻪ ﻛ َ�ﺎ ﺗ َﺴﻞ اﻟﺸﻌﺮة ِﻦ اﻟﻌ ِﺠﻴﻨ ِﺔ و‬
ُ ‫اﻟﺮ‬ � ‫اﻟﻨ ْﻔ ُﺲ أ ْو‬ � َ�َ ْ َْ ََْ َ ْ ًَ َْ ْ ْ ً ْ َ ُ ْ ََْ َْ ْ ُ ْ ْ َ َ
‫ﻳﺢ‬ ‫ أﻧﻬﺎ‬: ‫ﻴﻬﺎ؛ ﻓ ِ ﻨ ُﻬ َﻃ َﻮاﺋِﻒ ِﻦ أﻫ ِﻞ اﻟﻜﻼمِ َﻳﺠ َﻌﻠﻮﻧ َﻬﺎ ُﺟﺰءا ِﻦ اﻟ َﺒ َﺪ ِن أو ِﺻﻔﺔ ِﻦ ِﺻﻔﺎﺗِ ِﻪ ﻛﻘﻮ ِل ﺑﻌ ِﻀ ِﻬ‬ ‫ِﻓ‬
َ ُ َ َْْ ْ ْ ُ َ ْ ْ ْ َ َ
َْ ْ ُ َ ْ ْ ُ َ َ ْ َ� ْ َْ َْ َ ََْ �
‫اج أو ﻧﻔ ُﺲ اﻟ َﺒ َﺪ ِن َو ِﻨ ُﻬ َﻃ َﻮاﺋِﻒ ِﻦ أﻫ ِﻞ اﻟﻔﻠ َﺴﻔ ِﺔ َﻳ ِﺼﻔﻮﻧ َﻬﺎ ِﺑ َ�ﺎ‬ ‫ إﻧﻬﺎ اﻟﺤﻴﺎة أو اﻤﻟِﺰ‬: ‫اﻟ ِﺘﻲ ﺗﺮدد ِﻓﻲ اﻟﺒﺪ ِن وﻗﻮ ِل ﺑﻌ ِﻀ ِﻬ‬
َ ْ ٌَ َ َ َ َ ُ ََُ ُ ُْ ُ َ ُْ � َ ُ �َ َ ٌ ُُ َ َ ُْ َْ ُ ُ ْ َ ‫ﻮن ﺑﻪ َو‬ َ ُ َ
‫اﺧﻠﺔ ِﻓﻲ اﻟ َﺒ َﺪ ِن َوﻻ‬ ِ ‫ ﻻ ِﻫﻲ د‬:‫اﺟﺐ اﻟﻮﺟﻮ ِد ِﻋﻨﺪﻫ و ِﻫﻲ أ ﻮر ﻻ ﻳﺘ ِﺼﻒ ِﺑﻬﺎ إﻻ �ﺘ ِﻨﻊ اﻟﻮﺟﻮ ِد ﻓﻴﻘﻮﻟﻮن‬ ِ ِ ِ ‫ﻳ ِﺼﻔ‬
َ:‫ﻮﻟﻮن‬ ُ َُ َْ َ ٌ َ َ ََ ٌ ْ َ ََ ُ َْ ََ ُ َ ْ َ ََ ٌَ َ ََ ٌَ � َ َُ ََ َُ ٌَ َُ ََ َُ ٌَ َُ ََ ٌ َ َ
‫اﺧﻠﺔ ﻟﻪ وﻻ ﺘﺤﺮﻛﺔ وﻻ ﺳﺎ ِﻛﻨﺔ وﻻ ﺗﺼﻌﺪ وﻻ ﺗﻬ ِﺒﻂ وﻻ ِﻫﻲ ِﺟﺴ وﻻ ﻋﺮض وﻗﺪ ﻳﻘ‬ ِ ‫ﺎﻳﻨﺔ ﻟﻪ وﻻ ﺪ‬ ِ ‫ﺧ ِﺎرﺟﺔ وﻻ ﺒ‬
َ �َ َ ُ َُ َْ َ َََ ُْ ْ َ�� ُ ْ َ ُ ُ ْ ُ ُْ َ � َ َ ْ َ َ ُ َْ ْ َ َ َ ْ َ ََ�َ ُ ْ َ ُ ُ ْ ُ ُْ َ َ�َ
‫ أﻧ َﻬﺎ ﻻ‬:‫ﻮن‬ ‫ﻮدة ِﻓﻲ اﻟﺨ ِﺎر ِج و إِﻧ�ﺎ ﺗﺪ ِرك اﻷ ﻮر اﻟﻜﻠﻴﺔ اﻟ�ﻄﻠﻘﺔ وﻗﺪ ﻳﻘﻮﻟ‬ ‫أﻧﻬﺎ ﻻ ﺗﺪ ِرك اﻷ ﻮر اﻟ�ﻌﻴﻨﺔ واﻟﺤﻘﺎﺋِﻖ اﻟ�ﻮﺟ‬
ْ ً َ َ َ ْ ْ َ ً َ َ ْ َ َْ ُ َ َ � ُ َ ً َ َ ُ َ َ َُ ً َ َ ُ َ َ ُ َ َ َ َ َ َ ْ َ َ
‫اﺧﻠﺔ ِﻓﻲ أﺟ َﺴﺎمِ اﻟ َﻌﺎﻟ ِ َوﻻ ﺧ ِﺎر َﺟﺔ َﻋﻨ َﻬﺎ َ َﻊ‬ ِ ‫اﺧﻠﺔ و ر ﺑ�ﺎ ﻗﺎﻟﻮا ﻟﻴﺴﺖ د‬ ِ ‫ﺎﻳﻨﺔ ﻟﻪ وﻻ ﺪ‬ ِ ‫اﺧﻞ اﻟﻌﺎﻟ ِ وﻻ ﺧ ِﺎرﺟﻪ وﻻ ﺒ‬ ِ ‫د‬
�‫اﻟﺴ ْﻠﺒﻴﺔ‬ � ‫اﻟﺼ َﻔﺎت‬ � ‫ﺎر ُة َإﻟ ْﻴ َﻬﺎ َو َﻧ ْﺤ َﻮ َذﻟ َﻚ ْﻦ‬َ ‫ﻮﻧ َﻬﺎ ﺑﺄَ �ﻧ َﻬﺎ َﻻ ُﻳ ْ�ﻜ ُﻦ ْاﻹ َﺷ‬ َ ُ ََ َ� � ْ ََ َ ْ ََُْ َ َ ْ ْ ْ
‫اﻹﺷﺎرة اﻟ ِﺤﺴﻴﺔ ﻓﻴ ِﺼﻔ‬
َْ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻴﺮ ِﻫ ﻟِﻠ ِﺠﺴ ِ ﺑِ�ﺎ ﻻ ﻳﻘﺒﻞ‬ ِ ‫ﺗﻔ ِﺴ‬
َْ ْ ْ ْ ُ ُْ �
‫اﻟ ِﺘﻲ ﺗﻠ ِﺤﻘ َﻬﺎ ِﺑﺎﻟ َ�ﻌ ُﺪومِ َواﻟ ُ��ﺘ ِﻨ ِﻊ‬
The same reasoning applies to the second parable: [Parable 2:] The soul (rūḥ) which is
within us. It has been described with both affirmative and negative attributes. The texts
inform us that it ascends and rises from one heaven to another, that it is seized from the
body and drawn out from it like a hair being drawn from dough. Yet people are confused
and divided concerning it. Among them are factions of scholastic theologians who
consider it merely a part of the body or one of its properties, like those who say it is the
breath or the wind circulating in the body, or those who say it is life itself, or the
temperament (miz!j), or the body itself. Among them also are factions of philosophers
who describe it using the same terms they use to describe the Necessary Existent
according to their doctrine—terms describing things that can only characterize
impossible non-existence. They say: ‘It is neither inside the body nor outside it, neither
separate from it nor intermingling with it, neither moving nor stationary, neither
ascending nor descending; it is neither a body (jism) nor an accident (‘ara.).’ They might
also say: ‘It does not perceive particular things or realities existing externally, but only
perceives universal, absolute concepts.’ They might claim: ‘It is neither within the
universe nor outside it, neither separate from it nor intermingling with it.’ Perhaps they
say it is neither inside the bodies of the universe nor outside them, while defining ‘body’
(jism) as that which cannot be indicated by sensory pointing. Thus, they describe the soul
as something that cannot be pointed to, and employ similar negative attributes that
relegate it to the realm of the non-existent and the impossible.
َْ ٌ َ ُ َْ ٌَ ُْ �� ُ ْ � َ َ ٌ ُْ َ َ َْ ُ َ َْ ْ َ ُ َ ٌ َ ُْ َ َ ْ ُ َْ َُْ َ َ َ
‫ﻮدة َو ِﻫ َﻲ ﻏﻴ ُﺮ‬ ‫ﺎت � ِﻜﻨﺔ ﻮﺟ‬
ِ ‫ﻴﻞ أن اﻟﻜﻠﻴ‬ِ ِ‫ ﺑﻞ َ ﻫﺬا � ِﻜﻦ ِﺑﺪﻟ‬:‫ إﺛﺒﺎت ِﺜ ِﻞ ﻫﺬا �ﺘ ِﻨﻊ ِﻓﻲ ﺿﺮ ور ِة اﻟﻌﻘ ِﻞ ﻗﺎﻟﻮا‬: ‫و إِذا ِﻗﻴﻞ ﻟﻬ‬
َ َْ ْ ُ َ ُ ُ َ َ َ ُ ََْ َ َ ْ َ َ ْ ْ � ً �
� ُ َُ ُ َ �� ُ ْ َْ ْ َ ُ َ َ َْ َ َ َْ َ ُ
ِ‫ﺎن؛ ﻓﻴﻌﺘ ِ ﺪون ِﻓﻴ�ﺎ ﻳﻘﻮﻟﻮﻧﻪ ِﻓﻲ اﻟ�ﺒﺪأ‬ ِ ‫ﺎن ﻻ ِﻓﻲ اﻟ ِﻌﻴ‬ ِ ‫ﺎت ﻻ ﺗﻮﺟﺪ ﻛﻠﻴﺔ إﻻ ِﻓﻲ اﻷذﻫ‬ ِ ‫ﺸ ٍﺎر إﻟﻴﻬﺎ وﻗﺪ ﻏﻔﻠﻮا ﻋﻦ ﻛﻮ ِن اﻟﻜﻠﻴ‬

30
ٌ ‫وح َﻛﺜ‬ � َ ُْْ َ َ�ْ ُ َ ْ َ �ُ ْ َ ََ ُُ ََ َ ْ َ َ � ََ ْ ََ ْ ََ َُْ َ
‫ﻴﺮ‬ ِ ِ ‫ﺎل واﺿ ِﻄﺮاب اﻟﻨﻔﺎ ِة واﻟ�ﺜ ِﺒﺘ ِﺔ ِﻓﻲ اﻟﺮ‬ ِ ‫ﺎل اﻟ ِﺬي ﻻ ﻳﺨﻔﻰ ﻓﺴﺎده ﻋﻠﻰ ﻏﺎﻟِ ِﺐ اﻟﺠﻬ‬ ِ ‫واﻟ�ﻌﺎ ِد ﻋﻠﻰ ِﺜ ِﻞ ﻫﺬا اﻟﺨﻴ‬
ْ ْ َ َ َ َ ْ َ َ ْ ْ َ ْ َ َْ َ ََْ َْ َ � ْ� � َ ُ � َ � �َ َ َ ُ ََ َ
‫ ﻟﻴﺴﺖ ِﻫﻲ ِﻦ ِﺟﻨ ِﺲ ﻫﺬا اﻟﺒﺪ ِن وﻻ ِﻦ ِﺟﻨ ِﺲ‬- ‫ﺎﻃﻘ ِﺔ ِﻋﻨﺪ اﻟﻔﻼ ِﺳﻔ ِﺔ‬ ِ ‫ اﻟ ِﺘﻲ ﺗﺴ�ﻰ ﺑِﺎﻟﻨﻔ ِﺲ اﻟﻨ‬- ‫وﺳﺒﺐ ذﻟِﻚ أن اﻟﺮ وح‬
� ُ � � ََ ُ َْ َ ََُ َ َ َ َْ َْ َ َ ُ ََ ْ ْ ْ ْ َ�َُْ َ ََْ
‫ﻮب اﻟ ِﺘﻲ‬
ِ ‫ﻠ‬ ‫ﺎﻟﺴ‬ ‫ﺑ‬ ‫إﻻ‬
ِ ٌ ‫ﺎ‬ ‫ﻬ‬‫ﻮﻧ‬‫ﻓ‬ ‫ﺮ‬
ِ ‫ﻌ‬ ‫ﻳ‬ ‫ﻻ‬ ‫ء‬
ِ ‫ﻻ‬ ‫ﺆ‬‫ﻫ‬ ‫ﺎر‬ ‫ﺼ‬ ‫ﻓ‬ ‫ﺎس‬ ِ ‫ﻨ‬ ‫ﺟ‬ ‫اﻷ‬ ‫ه‬
ِ ‫ﺬ‬ِ ‫ﻬ‬ ‫ﻟ‬
ِ ‫ﻒ‬ٍ ‫ﻟ‬
ِ ‫ﺎ‬ ‫ﺨ‬ ‫ات ِﻨ َﻬﺎ؛ َﺑﻞ ِﻫ َﻲ ِﻦ ِﺟﻨ ٍﺲ آﺧﺮ‬ ِ ‫ﺎﺻ ِﺮ واﻟ�ﻮﻟﺪ‬
ِ ‫اﻟﻌﻨ‬
َ ْ ْ َ َ ْ َ ْ ْ َ ْ َ ُ
َ ‫ﻮدة َوأوﻟﺌ َﻚ َﻳ ْﺠ َﻌﻠﻮﻧ َﻬﺎ ْﻦ ﺟ ْﻨﺲ اﻷ ْﺟ َﺴ اﻟ َ�ﺸ ُﻬ‬ َ ُ ْ ْ َ ْ َ ْ َ
َ َ َ ُ ُ ‫ُﺗ‬
َ
‫ﻮد ِة َو ِﻛﻼ اﻟﻘﻮﻟﻴ ِﻦ ﺧ َﻄﺄ‬ ِ‫ﺎم‬ ِ ِ ِ ِ
َ ُ َ
ِ ‫ﻮﺟﺐ ﺨﺎﻟﻔﺘﻬﺎ ﻟِﻸﺟﺴﺎمِ اﻟ�ﺸﻬ‬ ِ
When it is said to them, ‘Affirming such a thing [described only by negations] is
impossible according to rational necessity,’ they reply, ‘Rather, it is possible, evidenced by
the fact that universals (kulliyy!t) are possible and existent, yet cannot be pointed to.’
They have overlooked the fact that universals exist as universals only in the mind
(adhh!n), not in external reality (‘iy!n). Thus, in what they say about the Origin (Mabda’)
and the Return (Ma’!d), they rely on this kind of fantasy, the corruption of which is
obvious even to most ignorant people. The confusion between negators and affirmers
regarding the soul is widespread. The reason for this is that the soul—which philosophers
call the ‘rational soul’ (an-nafs an-n!'iqah)—is not of the same genus as this physical
body, nor of the genus of the elements or the things generated from them. Rather, it is of
another genus, different from these genera. Consequently, some [the philosophers] only
define it through negations that emphasize its difference from observable bodies, while
others [some theologians] make it of the same genus as observable bodies. Both
positions are erroneous.
ٌ َ ٌ َْ � ْ ْ َ َْ � َ َْ َ ُ َ ْ َ ْ ْ َ َْ َْ ٌ ْ َ � َ َ َْ َ َْ ْ ُ َ ْ َ
‫ﻴﻪ أﻗ َﻮال ُ ﺘ َﻌ �ﺪ َدة‬
ِ ‫ﺎس ِﻓ‬ ِ ‫ﻴﻞ ﻓ ِﺈن ﻟﻔﻆ اﻟ ِﺠﺴ ِ ﻟِﻠﻨ‬ ٍ ‫و إِﻃﻼق اﻟﻘﻮ ِل ﻋﻠﻴﻬﺎ ِﺑﺄﻧﻬﺎ ِﺟﺴ أ َو ﻟﻴﺴﺖ ِﺑ ِﺠﺴ ِ ﻳﺤﺘﺎج إﻟﻰ ﺗﻔ ِﺼ‬
ً ْ ْ َْ ُ � َ َ ْ َ ْ ْ ْ ْ َ ُ َُ َ� َ ْ � َ � َ� ُ َ َْ ُ َْ ٌ� َ ْ
‫وح ﻟﻴ َﺴﺖ ِﺟﺴ�ﺎ؛‬ ‫ اﻟ ِﺠﺴ ُ ُﻫ َﻮ اﻟ َﺠ َﺴ ُﺪ َواﻟ َﺒ َﺪ ُن َوﺑِ َﻬﺬا ِاﻻﻋ ِﺘﺒ ِﺎر ﻓﺎﻟﺮ‬:‫ﻮن‬‫اﺻ ِﻄﻼ ِﺣﻴﺔ ﻏﻴﺮ ﻌﻨﺎه اﻟﻠﻐ ِﻮي ﻓ ِﺈن أﻫﻞ اﻟﻠﻐ ِﺔ ﻳﻘﻮﻟ‬
َ َ َ َ ْ َْ ْ َْ ُ ُ ْ ْ ْ َ ُْ ْ َ َْ َ َ َ َ َ َ ْ ْ ُ � َ ُ َُ ََ َ
:‫ ﴿ َو إِذا َرأﻳﺘ ُﻬ ﺗﻌ ِﺠ ُﺒ َﻚ أﺟ َﺴﺎ ُ ُﻬ َو إِن َﻳﻘﻮﻟﻮا ﺗﺴ َ�ﻊ ﻟِﻘﻮﻟِ ِﻬ ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬:‫وح َواﻟ ِﺠﺴ ُ ؛ ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ اﻟﺮ‬:‫وﻟِﻬﺬا ﻳﻘﻮﻟﻮن‬
ْ ْ َ ْ ْ ً ْ َ
﴾ ِ ‫﴿ َو ز َاد ُه َﺑﺴ َﻄﺔ ِﻓﻲ اﻟ ِﻌﻠ ِ واﻟ ِﺠﺴ‬
Applying the term ‘body’ (jism) or ‘not a body’ to the soul requires clarification, because
people have multiple technical definitions for the term ‘jism’ besides its linguistic
meaning. Linguists say: ‘jism’ means the physical frame (jasad) or body (badan).
According to this definition, the soul is not a ‘jism.’ This is why people speak of ‘the soul
and the body (al-jism),’ as All!h, the Exalted, said: {And when you see them, their bodies
(ajs!muhum) please you, and if they speak, you listen to their speech.} [Al-Mun!fiqūn:
4], and He said: {and increased him abundantly in knowledge and physique (al-jism).}
[Al-Baqarah: 247].
� ْ ُ ُ ْ ْ ْ َْ َْ ُ ُ ْ ْ ْ ُ ُ َْ ْ َُ ُ ْ ْ ُ َُ ْ َ ُْْ َ ََ ْ ُ َْ �ََ
‫ ُﻫ َﻮ اﻟ ُ� َﺮﻛ ُﺐ‬:‫ ُﻫ َﻮ اﻟﻘﺎﺋِ ُ ِﺑﻨﻔ ِﺴ ِﻪ َو ِﻨ ُﻬ َ ﻦ َﻳﻘﻮل‬:‫ﻮد؛ َو ِﻨ ُﻬ َ ﻦ َﻳﻘﻮل‬‫ ﻓ ِ ﻨﻬ ﻦ ﻳﻘﻮل اﻟ ِﺠﺴ ﻫﻮ اﻟ�ﻮﺟ‬: ِ‫وأ ﺎ أﻫﻞ اﻟﻜﻼم‬
ً � � ً َ َ َْ ٌ َ ُ ُ� َ ُ ُ َ َُ َ � ُ َ َ � َ � َ ْ ْ ُ � َ ُ ْ َ ُ ُ ُ َ ْ َ ْ ُ ْ َ َ َ ُْ ْ ْ ْ
‫ إﻧﻪ ﺸﺎر إﻟﻴ ِﻪ إﺷﺎرة ِﺣﺴﻴﺔ‬:‫ ﻫﻮ اﻟ�ﺮﻛﺐ ِﻦ اﻟ�ﺎد ِة واﻟﺼﻮر ِة وﻛﻞ ﻫﺆﻻ ِء ﻳﻘﻮﻟﻮن‬:‫ِﻦ اﻟ َﺠ َﻮا ِﻫ ِﺮ اﻟ�ﻔﺮد ِة و ِﻨﻬ ﻦ ﻳﻘﻮل‬
ُ ‫اﻟﺮ‬ � ‫إن َﺎﻛ َﻧ ْﺖ‬ َ
ْ َ َ َ َ َ َ َ ُ ْ َ ُ ُ � ُ َ ُ َ َْ ُ َ ُ � َ ُ َْ َ َ ْ َ َ َ َ ْ ً � َ ُ َ َْ ُ ُ َ ْ َ ْ ُ ْ َ
‫وح‬ ‫ إﻧﻪ ﻫﻨﺎ أو ﻫﻨﺎك؛ ﻓﻌﻠﻰ ﻫﺬا‬:‫ ﻟﻴﺲ ﺮﻛﺒﺎ ِﻦ ﻫﺬا وﻻ ِﻦ ﻫﺬا ﺑﻞ ﻫﻮ ِ�ﺎ ﻳﺸﺎر إﻟﻴ ِﻪ و ﻳﻘﺎل‬:‫و ِﻨﻬ ﻦ ﻳﻘﻮل‬
َ َ ُ َ ُْ َ ُ َ ُْ َ�ََ ُ َ َْ ََ َ ْ َ َ َ َ َ � � َ َ َ َ ْ ْ َْ ُ َ ُ �
﴾‫ ﻛ َ�ﺎ ﻗﺎل ﷺ ﴿أن اﻟﺮ وح إذا ﺧﺮﺟﺖ ﺗ ِﺒﻌﻬﺎ اﻟﺒﺼﺮ وأﻧﻬﺎ ﺗﻘﺒﺾ و ﻳﻌﺮج ِﺑﻬﺎ إﻟﻰ اﻟﺴ�ﺎ ِء‬- ‫ﺎر إﻟﻴ َﻬﺎ َو َﻳﺘ َﺒ ُﻌ َﻬﺎ َﺑ َﺼ ُﺮ اﻟ َ� �ﻴ ِﺖ‬
َ � ‫ِ�ﺎ ﻳﺸ‬
َ ْ ََ ً ْ ُ � ْ َ َ
‫ ﺎﻛﻧﺖ اﻟﺮ وح ِﺟﺴ�ﺎ ﺑِﻬﺬا ِاﻻﺻ ِﻄﻼ ِح‬-
As for the scholastic theologians (Ahl al-Kal!m): some say ‘jism’ means that which exists;
some say it means that which subsists by itself (q!’im bi-nafsih"); some say it is that which
is composed of indivisible atoms (jaw!hir mufradah); and some say it is that which is
composed of matter and form. All of these groups say that it can be indicated by sensory
pointing. Others say: it is not composed of this or that, but it is something that can be
pointed to, and about which it can be said, ‘It is here’ or ‘It is there.’ According to this last
definition, if the soul is something that can be pointed to and followed by the gaze of the
deceased—as the Prophet (peace be upon him) said: ‘Indeed, when the soul departs, the
sight follows it,’ and that ‘it is seized and ascended with to the heaven’—then the soul
would be a ‘jism’ according to this technical definition.

31
 ْ َ ْ َ ُ َ َْ ُ َْ ْ َ ً َ َ ًَ َ ًَ َ ًَ َ ً�َ ً َ ُ َْ ْ َ َ َ َ � � َ ُ ُ َْ ْ َ
‫ﻲء َوﻧﺤ َﻮ ذﻟِ َﻚ ِﻦ‬ ‫ ﺗﺼ َﻌ ُﺪ َوﺗﻨ ِﺰل َوﺗﺬ َﻫ ُﺐ َوﺗ ِﺠ‬:‫ﻴﺮة‬ ‫ أن اﻟﺮ وح إذا ﺎﻛﻧﺖ ﻮﺟﻮدة ﺣﻴﺔ ﻋﺎﻟِ�ﺔ ﻗﺎ ِدرة ﺳ ِ ﻴﻌﺔ ﺑ ِﺼ‬:‫واﻟ�ﻘﺼﻮد‬
َْ َ َ َ ُ َُُ َ ُ َ ُْ َ� ُ ْ � َ ً َ ََ ُ َ ُ َْ ُْ�َ َ ْ ََ َ َْ ْ َ ٌَ َ ُ ُُْ َ َ �
‫ واﻟﺸﻲء إﻧ�ﺎ ﺗﺪرك ﺣ ِﻘﻴﻘﺘﻪ ﺑِ�ﺸﺎﻫﺪﺗِ ِﻪ أو‬.‫ﻳﺪﻫﺎ؛ ِﻷﻧﻬ ﻟ ﻳﺸﺎ ِﻫﺪوا ﻟﻬﺎ ﻧ ِﻈﻴﺮا‬ ِ ‫ﺎﺻﺮة ﻋﻦ ﺗﻜ ِﻴﻴ ِﻔﻬﺎ وﺗﺤ ِﺪ‬ ِ ‫ واﻟﻌﻘﻮل ﻗ‬،‫ﺎت‬ ِ ‫اﻟﺼﻔ‬
َ
َْ ُ َ ْ َ َ ُ ْ َْ ْ َُ َ ُ َ َ ََ َُ ََ َ َ َ � َ ًَ �ُ ُ � ْ َ َ َ َ َ ََ َ ُ
‫ ﻓﺎﻟﺨﺎﻟِﻖ أوﻟﻰ‬:‫ﺎت‬ ِ ‫ﺎت ﻊ ﻋﺪمِ �ﺎﺛﻠ ِﺘﻬﺎ ﻟِ�ﺎ ﻳﺸﺎﻫﺪ ِﻦ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫ ﻓ ِﺈذا ﺎﻛﻧﺖ اﻟﺮ وح ﺘ ِﺼﻔﺔ ِﺑﻬ ِﺬ ِه اﻟﺼﻔ‬.‫ﻴﺮ ِه‬ ِ ‫ﺸﺎﻫﺪ ِة ﻧ ِﻈ‬
ُ َ َ
ُْْ ُ �َ ُ ْ ُ � ُ َ ْ ْ َ ُ َ ْ ُْ َ ُ ُ ْ ُ َ
ْ َ َ َ
َ َ ْ ْ ُ َ َْ َ � َ ََ� َ ُ ْ َ ََ َُ
‫ﻮل ﻫ أﻋﺠﺰ ﻋﻦ أن ﻳﺤﺪوه أو ﻳﻜﻴﻔﻮه ِﻨﻬ‬ ِ ‫ﺎﻳﻨ ِﺘ ِﻪ ﻟِ�ﺨﻠﻮﻗﺎﺗِ ِﻪ َﻊ اﺗﺼﺎ ِﻓ ِﻪ ِﺑ�ﺎ ﻳﺴﺘ ِﺤﻘﻪ ِ ﻦ أﺳ�ﺎﺋِ ِﻪ و ِﺻﻔﺎﺗِ ِﻪ؛ وأﻫﻞ اﻟﻌﻘ‬ ‫ِﺑ�ﺒ‬
َ‫وح أ ْو ُﻳ َﻜ �ﻴ ُﻔﻮﻫﺎ‬ � ‫َﻋ ْﻦ أَ ْن َﻳ ُﺤ �ﺪوا‬
َ ‫اﻟﺮ‬

The point is: If the soul—being existent, living, knowing, powerful, hearing, seeing;
ascending and descending, going and coming, and possessing similar attributes—is
something whose modality (kayfiyyah) and precise definition (taḥd"d) intellects are
incapable of grasping, because they have not witnessed anything like it (for a thing’s
reality is only grasped by witnessing it or witnessing its like); if the soul is characterized
by these attributes despite its lack of resemblance to observable creatures, then the
Creator is even more entitled to be distinct from His creatures while being characterized
by the Names and Attributes He deserves. And rational beings are even more incapable
of defining or grasping the modality of the Creator than they are of defining or grasping
the modality of the soul.
ْ َ َْ َ ً� ً َ ُ ْ َ ْ ْ ُ ُ َ ُ َ ََ�َ ْ َ َ ََ ً � َ ُ ً َ � ‫َﻓﺈ َذا َﺎﻛ َن َ ْﻦ َﻧ َﻔﻰ ﺻ َﻔﺎت‬
‫ﺎت َﺟﺎ ِﻫﻼ ُ َ�ﺜﻼ ﻟ َﻬﺎ ِﺑﻐﻴ ِﺮ ﺷﻜ ِﻠ َﻬﺎ‬ ِ ‫وح ﺟﺎ ِﺣﺪا ﻌﻄﻼ ﻟﻬﺎ و ﻦ ﺜﻠﻬﺎ ِﺑ�ﺎ ﻳﺸﺎ ِﻫﺪه ِﻦ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫اﻟﺮ‬ ِ ِ ِ
ََ ْ َ ُ َ ْ َ َ ْ َ ُ َ ْ َ
َ � ْ َ َ � َ ُْ ٌ ْ ْ َ َ ٌَ َ َ َ َ َ َ َ
‫ﻮن َ ﻦ ﻧﻔﻰ‬ ‫ اﻟﺨﺎﻟِﻖ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ أوﻟﻰ أن ﻳﻜ‬:‫ﺎت‬ ِ ‫ﺎت ﺴﺘ ِﺤﻘﺔ ﻟِ�ﺎ ﻟﻬﺎ ِﻦ اﻟﺼﻔ‬
َ
ِ ‫اﻹﺛﺒ‬ِ ‫ﺔ‬
ِ ‫ﻴﻘ‬‫ﻘ‬ِ ‫ﺤ‬ ‫ﺑ‬ ‫ﺔ‬
ِ ِ‫ﺘ‬ ‫ﺎﺑ‬ ‫ﺛ‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ذ‬ ‫ﻊ‬ ‫ﻲ‬ ‫ﻫ‬
ِ ‫و‬
ْ َُ َ � َ ْ ُ َ ْ ْ َ َ ٌ َ َ ُ َ ً� َ ُ ً َ َْ َُ َ ََْ ً �َُ ً َ َ
‫ﺎت ﺴﺘ ِﺤﻖ ﻟِ�ﺎ ﻟﻪ ِﻦ‬ ِ ‫اﻹﺛﺒ‬ ِ ‫ِﺻ َﻔﺎﺗِ ِﻪ ﺟﺎ ِﺣﺪا ﻌﻄﻼ و ﻦ ﻗﺎﺳﻪ ﺑِﺨﻠ ِﻘ ِﻪ ﺟﺎ ِﻫﻼ ﺑِ ِﻪ �ﺜﻼ وﻫﻮ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﺛﺎﺑِﺖ ﺑِﺤ ِﻘﻴﻘ ِﺔ‬
َ � َ َ ْ ْ
‫ﺎت‬ِ ‫اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬
Therefore, if one who negates the attributes of the soul is a denier (j!ḥid) and negator
(mu’a''il) concerning it, and one who likens it to observable creatures is ignorant (j!hil)
and misrepresents it (mumaththil) by likening it to something dissimilar—while the soul
itself is nevertheless established with true affirmation, deserving the attributes it
possesses—then the Creator, Glorified and Exalted is He, is even more worthy of [the
judgment that] one who negates His Attributes is a denier and negator, and one who
compares Him to His creation is ignorant of Him and an anthropomorphist (mumaththil).
And He, Glorified and Exalted is He, is established with true affirmation, deserving the
Names and Attributes that belong to Him.

‫ﻓﺼﻞ‬
Section
ٌ َ َ َ َ َُ َ ْ َُ َ ْ �ََ
‫ﻴﻬﺎ ﻗ َﻮا ِﻋ ُﺪ ﻧﺎ ِﻓ َﻌﺔ‬‫وأ ﺎ اﻟﺨﺎﺗِ�ﺔ اﻟﺠﺎ ِﻌﺔ ﻓ ِﻔ‬
As for the Comprehensive Conclusion, it contains beneficial rules:
ٌ ‫ﺎت َﻛﺈ ْﺧ َﺒﺎره ﺑﺄَ �ﻧ ُﻪ ﺑ ُﻜ �ﻞ َﺷ ْﻲء َﻋﻠﻴ ٌ َو َﻋ َﻠﻰ ُﻛ �ﻞ َﺷ ْﻲء َﻗﺪ‬ � َ َْ ْ ٌ ُ َْ َُ َ ْ ُ َ� � َ َ ُ ْ ُ َ َْ
ُ ‫اﻟﻨ ْﻔﻲ َﻓ ْﺎﻹ ْﺛ َﺒ‬
‫ﻳﺮ‬ ِ ٍ ِ ٍ ِ ِ ِِ ِ ِ ِ ‫ﺎت و‬
ِ ‫ﺎﻹﺛﺒ‬ ِ ‫اﻟﻘﺎ ِﻋﺪة اﻷوﻟﻰ أن اﷲ ﺳﺒﺤﺎﻧﻪ ﻮﺻﻮف ِﺑ‬
ٌ ََ ََ ٌ َْ َ َْ َ ْ� � َ َ َ ْ ُ ْ َ َ ْ َ َ ٌ َْ َ َ ٌ َ ُ ُ ُ َْ َ َْ َ ُ ْ� َ َ َ ُ ْ َ َ ٌ َ ٌ َ ُ � ََ
‫ﻴﻪ ﺪح وﻻ ﻛ�ﺎل‬ ِ ‫وأﻧﻪ ﺳ ِ ﻴﻊ ﺑ ِﺼﻴﺮ وﻧﺤﻮ ذﻟِﻚ واﻟﻨﻔﻲ ﻛﻘﻮﻟِ ِﻪ ﻻ ﺗﺄﺧﺬه ِﺳﻨﺔ وﻻ ﻧﻮم و ﻳﻨﺒ ِﻐﻲ أن ﻳﻌﻠ أن اﻟﻨﻔﻲ ﻟﻴﺲ ِﻓ‬
َْ ْ ْ ْ ْ ْ ْ ْ� َ ٌ َ َ ْ َ َْ ْ� ُ � َ ُ َ � َ ً َ ْ َ � َ َ َ �
‫ﻴﻪ َ ﺪ ٌح َوﻻ ﻛ َ�ﺎل؛ ِﻷ �ن اﻟﻨﻔ َﻲ اﻟ َ�ﺤ َﺾ َﻋ َﺪ ٌم َ ﺤ ٌﺾ؛ َواﻟ َﻌ َﺪ ُم اﻟ َ�ﺤ ُﺾ ﻟﻴ َﺲ‬ ِ ‫إﻻ إذا ﺗﻀ�ﻦ إﺛﺒﺎﺗﺎ و إِﻻ ﻓ�ﺠﺮد اﻟﻨﻔ ِﻲ ﻟﻴﺲ ِﻓ‬
َ َ َ
ُ َ ُ َ ْ َ ْ َ ْ� � َ ً َ َ ْ ً ْ َ َ ُ َ ْ ْ َ ً ْ َ ْ َ َ َْ َ َ َ َ ُ َ ْ َ َ َْ َ َ ْ َ
‫ﻮﺻﻒ ِﺑ ِﻪ‬ ‫ ﻟﻴﺲ ِﺑﺸﻲ ِء؛ ﻓﻀﻼ ﻋﻦ أن ﻳﻜﻮن ﺪﺣﺎ أو ﻛ�ﺎﻻ و ِﻷن اﻟﻨﻔﻲ اﻟ�ﺤﺾ ﻳ‬:‫ِﺑﺸﻲ ِء و ﺎ ﻟﻴﺲ ِﺑﺸﻲ ِء ﻓﻬﻮ ﻛ�ﺎ ِﻗﻴﻞ‬
ََ ََ َْ ُ َ ُ َ ُ َُْْ َ ُ َُْْ َ ُ َُْْ َ ُ َُْْ
ٍ �‫اﻟ�ﻌﺪوم واﻟ��ﺘ ِﻨﻊ واﻟ�ﻌﺪوم واﻟ��ﺘ ِﻨﻊ ﻻ ﻳﻮﺻﻒ ﺑِ�ﺪ ِح وﻻ ﻛ‬
‫ﺎل‬
Rule One: All!h, Glorified is He, is described using both affirmation (ithb!t) and negation
(nafy). Affirmation includes His informing us that He is {All-Knowing of everything} [e.g.,
Al-Baqarah: 29], {over all things Powerful} [e.g., Al-Baqarah: 20], and that He is Hearing
(Sam"’), Seeing (Ba)"r), and so forth. Negation includes His statement: {Neither

32
drowsiness (sinah) overtakes Him nor sleep (nawm)} [Al-Baqarah: 255]. It should be
understood that negation, in itself, contains no praise (madḥ) or perfection (kam!l)
unless it implies an affirmation. Otherwise, mere negation holds no praise or perfection,
because pure negation is pure non-existence (‘adam maḥ.). Pure non-existence is
nothing, and that which is nothing is, as the saying goes, simply nothing—let alone being
a source of praise or perfection. Furthermore, pure negation can be used to describe the
non-existent (al-ma’dūm) and the impossible (al-mumtani’), and neither the non-
existent nor the impossible can be described with praise or perfection.
ُ ُ َْ َ ُ �َ ْ � َ ْ َ ُ � ََ َ ُ� ََْ ْ َْ ً � َ َُ ْ� ْ ُ َ َْ ُ� َ َ َ َ ُ� َ َ َ َ َ َ
‫ﻮم ﻻ ﺗﺄﺧﺬ ُه‬ ‫ ﴿اﷲ ﻻ إﻟﻪ إﻻ ﻫﻮ اﻟﺤﻲ اﻟﻘﻴ‬:‫ﺎت َ ﺪ ٍح ﻛﻘﻮ ِﻟ ِﻪ‬ ِ ‫ﻓ ِﻠﻬﺬا ﺎﻛن ﻋﺎ ﺔ ﺎ وﺻﻒ اﷲ ِﺑ ِﻪ ﻧﻔﺴﻪ ِﻦ اﻟﻨﻔ ِﻲ ﺘﻀ�ﻨﺎ ِ ِﻹﺛﺒ‬
� َ َ َ ٌ �َُ ََُ َ ْ َ َ َ ْ َ َ َ ُ � َ َ َ ْ� َ َ � ُ ََْ َ ُ ُ ْ ُ ُ َُ ََ َْ َ ٌ َْ ََ ٌَ
‫ﺎل أﻧ ُﻪ‬ ِ �‫ ﻳﺘﻀ�ﻦ ﻛ�ﺎل اﻟﺤﻴﺎ ِة واﻟ ِﻘﻴﺎمِ ؛ ﻓﻬﻮ ﺒﻴﻦ ﻟِﻜ‬: ِ‫ ﴿وﻻ ﻳﺌﻮده ِﺣﻔﻈﻬ�ﺎ﴾ ﻓﻨ َﻔﻲ اﻟﺴﻨ ِﺔ واﻟﻨﻮم‬:‫ِﺳﻨﺔ وﻻ ﻧﻮم﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ‬
َ َ ُْ َ َ ٌ َْ ْ ُ َ َ َ ُُ ُْ ََ ُُ ْ ُ َ ْ َ ُ ُ ْ ُ ُ َُ ََ ُُ َْ َ َ َ َ ُ �َْ � َ ْ
‫ﺎل ﻗﺪ َرﺗِ ِﻪ َوﺗ َ�ﺎ ِ َﻬﺎ ﺑِﺨِ ﻼ ِف‬ ِ �‫ ﴿وﻻ ﻳﺌﻮده ِﺣﻔﻈﻬ�ﺎ﴾ أي ﻻ ﻳﻜ ِﺮﺛﻪ وﻻ ﻳﺜ ِﻘﻠﻪ وذﻟِﻚ ﺴﺘﻠ ِﺰم ﻟِﻜ‬:‫اﻟﺤﻲ اﻟﻘﻴﻮم وﻛﺬﻟِﻚ ﻗﻮﻟﻪ‬
َ ُ َْ َ َ ُ ْ ُْ َْ َ َ �َ َ ُْ َْ � َ ْ َ َ َْ ُ ْ َْ
‫ ﴿ﻻ‬:‫ﻮق اﻟﻘﺎ ِد ِر إذا ﺎﻛ َن َﻳﻘ ِﺪ ُر َﻋﻠﻰ اﻟﺸ ْﻲ ِء ِﺑﻨﻮ ِع ﻛﻠﻔ ٍﺔ َو َ ﺸﻘ ٍﺔ ﻓ ِﺈ �ن َﻫﺬا ﻧﻘ ٌﺺ ِﻓﻲ ﻗﺪ َر ِﺗ ِﻪ َو َﻋﻴ ٌﺐ ِﻓﻲ ﻗ �ﻮ ِﺗ ِﻪ َوﻛﺬ ِﻟ َﻚ ﻗﻮﻟ ُﻪ‬ ِ ‫اﻟ�ﺨﻠ‬
َْ ْ َ َ َ � � َ �ُ ْ ٌ ْ َ ُْ ُ ُ ْ َْ � َ ْ َ ْ َ َ َ َ � � َ ْ
ُ َ َُْ ُ َُْ
‫ات واﻷر ِض‬ ِ ‫وب ﺴﺘﻠ ِﺰم ﻟِ ِﻌﻠ ِ ِﻪ ِﺑﻜﻞ ذر ٍة ِﻓﻲ اﻟﺴ�ﻮ‬ ِ ‫ات وﻻ َ ِﻓﻲ اﻷر ِض﴾ ﻓ ِﺈن ﻧﻔﻲ اﻟﻌﺰ‬ ِ ‫ﻳﻌﺰب ﻋﻨﻪ ِﺜﻘﺎل ذر ٍة ِﻓﻲ اﻟﺴ�ﺎو‬
� ُ� � َ َ َْ � َ ُُ ْ َ � َ ََ �َ � َ ُ َ َْ َ َ َ ْ ْ َ َ َ � َ َْ َ ْ َ َ َ ُُ َْ َ َ َ َ
‫ﻮب اﻟ ِﺬي‬ ِ ‫ﻮب﴾ ﻓ ِﺈن ﻧﻔﻲ ﺲ اﻟﻠﻐ‬ ٍ ‫ات واﻷرض و ﺎ ﺑﻴﻨﻬ�ﺎ ِﻓﻲ ِﺳﺘ ِﺔ أﻳﺎمٍ و ﺎ ﺴﻨﺎ ِﻦ ﻟﻐ‬ ِ ‫ ﴿وﻟﻘﺪ ﺧﻠﻘﻨﺎ اﻟﺴ�ﺎو‬:‫وﻛﺬﻟِﻚ ﻗﻮﻟﻪ‬
ُ ْ � ْ ُ ْ � ُ ْ َْ َ � ‫ﺎﻳﺔ ْاﻟ ُﻘ‬ َ ‫ﺎء َد �ل َﻋ َﻠﻰ َﻛ َ�ﺎل ْاﻟ ُﻘ ْﺪ َرة َوﻧ َﻬ‬ ُ ‫اﻟﺘ َﻌ ُﺐ َو ْاﻹ ْﻋ َﻴ‬
� َُ
‫ﻮق اﻟ ِﺬي َﻳﻠ َﺤﻘ ُﻪ ِﻦ اﻟﺘ َﻌ ِﺐ واﻟﻜﻼل َ ﺎ َﻳﻠ َﺤﻘ ُﻪ‬ ِ ‫ﻠ‬ ‫ﺨ‬ � ‫اﻟ‬ ‫ف‬ ‫ﻼ‬
ِ ِ‫ِ ِﺨ‬‫ﺑ‬ ‫ة‬ ‫ﻮ‬ ِ ِ ِ ِ ِ ‫ﻫﻮ‬
For this reason, generally, the negations with which All!h describes Himself imply an
affirmation of praise. For example, His statement: {All!h - there is no deity except Him,
the Ever-Living (Al-Ḥayy), the Sustainer of [all] existence (Al-Qayyūm). Neither
drowsiness (sinah) overtakes Him nor sleep (nawm)...} until His statement {...and their
preservation tires Him not (wa l! ya’ūduhu ḥif,uhum!).} [Al-Baqarah: 255]. The negation
of drowsiness and sleep implies the perfection of His Life and Self-Subsistence
(Qayyūmiyyah); it thus clarifies the perfection of His being Al-Ḥayy, Al-Qayyūm. Likewise,
His statement, {and their preservation tires Him not}, meaning it does not burden or
weigh Him down, necessitates the perfection and completeness of His Power (Qudrah).
This is unlike a capable creature who, when able to do something, does so with some
degree of exertion and difficulty, which indicates a deficiency in its power and a flaw in
its strength. Similarly, His statement: {Not absent from Him is an atom’s weight within
the heavens or within the earth} [Saba’: 3]. The negation of absence (‘uzūb) necessitates
His knowledge of every single atom in the heavens and the earth. Likewise, His
statement: {And We did certainly create the heavens and earth and what is between
them in six days, and there touched Us no weariness (lughūb).} [Q!f: 38]. The negation
of being touched by weariness—which is fatigue and exhaustion—indicates the
perfection of His Power and the ultimate degree of His Strength, unlike the creature who
is afflicted by fatigue and exhaustion.
ْ � َ � َ ُ َْ ََْ ََ ُ ْ َُ َْ َُ َ َ َ ُ َ َ ْ َُ � َ َ ْ ْ ََ َ� ُ َ َْ ْ ُُ ُْ َ ُُ َْ َ َ َ َ
‫اﻟﺮ ؤ َﻳ ِﺔ؛‬ ‫اﻹﺣﺎﻃﺔ ﻛ�ﺎ ﻗﺎﻟﻪ أﻛﺜﺮ اﻟﻌﻠ�ﺎ ِء وﻟ ﻳﻨ ِﻒ ﺠﺮد‬ ِ ‫اﻹدراك اﻟ ِﺬي ﻫﻮ‬ ِ ‫ ﴿ﻻ ﺗﺪ ِرﻛﻪ اﻷﺑﺼﺎر﴾ إﻧ�ﺎ ﻧﻔﻰ‬:‫و َﻛﺬﻟِﻚ ﻗﻮﻟﻪ‬
َ َْ ْ ْ � ً ْ ُ ُ ْ َ ْ َ ََ َ َ َ َ َ َْ ْ ٌ َْ َ ُ َ َْ َْ َ َ َُْْ �
‫وم َ � ُﺪوﺣﺎ َو إِﻧ َ�ﺎ اﻟ َ�ﺪ ُح ِﻓﻲ ﻛﻮﻧِ ِﻪ ﻻ‬ ‫وم ﻻ ُﻳ َﺮى َوﻟﻴ َﺲ ِﻓﻲ ﻛﻮﻧِ ِﻪ ﻻ ﻳﺮى ﺪح؛ إذ ﻟﻮ ﺎﻛن ﻛﺬﻟِﻚ ﻟﺎﻜن اﻟ�ﻌﺪ‬ ‫ِﻷن اﻟ�ﻌﺪ‬
ُ َ ُ َ َ ُ َ َ َ َ َ ً ْ ُ َ ُ َ َ ُ َ ُ � َ َ َ َ َ ُ ْ َ ُ َ ُ َ ُ � َ َ َ َ ُ ْ َ ُ ‫ُﻳ َﺤ‬
‫ ﻓﻜﺬﻟِﻚ إذا رﺋِﻲ ﻻ ﻳﺤﺎط ﺑِ ِﻪ‬:‫ﺎط ﺑِ ِﻪ و إِن رﺋِﻲ؛ ﻛ�ﺎ أﻧﻪ ﻻ ﻳﺤﺎط ﺑِ ِﻪ و إِن ﻋ ِﻠ ﻓﻜ�ﺎ أﻧﻪ إذا ﻋ ِﻠ ﻻ ﻳﺤﺎط ﺑِ ِﻪ ِﻋﻠ�ﺎ‬
ََ َ َ ْ� َ ْ َ َ ً َ َ َ َ ََ ََ ََ َ ً َْ ُ ُ َ َ َ َ َ َ ْ ْ َ ْ ْ َْ َ ََ ًَ ُْ
‫ﺎت اﻟﺮ ؤ ﻳ ِﺔ ﻻ ﻋﻠﻰ‬ ِ ‫ﺎل وﺎﻛن ذﻟِﻚ دﻟِﻴﻼ ﻋﻠﻰ إﺛﺒ‬ ٍ �‫ﺎت ﻋﻈ� ِﺘ ِﻪ ﺎ ﻳﻜﻮن ﺪﺣﺎ و ِﺻﻔﺔ ﻛ‬ ِ ‫اك ِﻦ إﺛﺒ‬ ِ ‫اﻹدر‬ ِ ‫ر ؤ ﻳﺔ ﻓﺎﻜن ِﻓﻲ ﻧﻔ ِﻲ‬
ُ َ ُ ْ ُ َ َْ َ َ � � � ْ َ َ ‫اﻟﺮ ْؤ َﻳﺔ َ َﻊ َﻋ َﺪ ْاﻹ َﺣ‬� ‫ﻴﻞ َﻋ َﻠﻰ ْإﺛ َﺒﺎت‬ ٌ َ ُ� َ َ َْ
‫ﺎﻃ ِﺔ َو َﻫﺬا ُﻫ َﻮ اﻟ َﺤﻖ اﻟ ِﺬي اﺗﻔﻖ َﻋﻠﻴ ِﻪ َﺳﻠﻒ اﻷ � ِﺔ َوأﺋِ ��ﺘ َﻬﺎ‬ ِ ِ‫م‬ ِ ِ ِ‫ﻧﻔ ِﻴﻬﺎ ﻟ ِﻜﻨﻪ دﻟ‬
Similarly, His statement: {Vision perceives Him not (l! tudrikuhu al-ab)!r)} [Al-An’!m:
103]. Here, He only negated perception (idr!k) which means encompassment (iḥ!'ah),
as stated by the majority of scholars; He did not negate mere seeing (ru’yah). This is
because the non-existent cannot be seen, and there is no praise in something being
unseen; if there were, the non-existent would be praiseworthy. Rather, the praise lies in
His not being encompassed, even if He is seen, just as He is not encompassed even when
He is known. Just as when He is known, He is not encompassed by knowledge, likewise,

33
when He is seen, He is not encompassed by vision. Thus, the negation of perception
(idr!k) contains an affirmation of His Greatness (‘A,amah) which constitutes praise and
an attribute of perfection. This verse, therefore, serves as evidence for affirming sight, not
negating it; however, it is evidence for affirming sight accompanied by the impossibility
of encompassment. This is the truth upon which the Salaf of the Ummah and its Im!ms
agreed.
َْ ُ � � َ ُ َ َ �ََ ُ َ َْ ُ� ْ َ َْ � َُ ً ُُ ُ َْ ْ َ َ َْ �ُ َْ َ َ َ ْ�ََ َ َ
‫ ﻟ‬:‫ﺎﻟﺴﻠﻮب‬ ‫ﻳﻦ ﻻ َﻳ ِﺼﻔﻮﻧ ُﻪ إﻻ ﺑ‬ ‫ وﺟﺪت ﻛﻞ ﻧﻔ ٍﻲ ﻻ ﻳﺴﺘﻠ ِﺰم ﺛﺒﻮﺗﺎ ﻫﻮ ِ�ﺎ ﻟ ﻳ ِﺼﻒ اﷲ ﺑ ِﻪ ﻧﻔﺴﻪ ﻓﺎﻟ ِﺬ‬:‫و إِذا ﺗﺄ ﻠﺖ ذﻟِﻚ‬
َْ ِ َ َ َ ْ َ ِ ُ � َ َ َ َ ُ َ َ � َ َ َ َ ِ ْ َ ْ َ َ َ ْ َ َ َ َ َ ً ُ َْ ََ َْ ً ُ ْ َ ًَ َ َ ْ ُ ْ
‫ﺎرﻛ ُﻬ ِﻓﻲ ﺑﻌ ِﺾ ذ ِﻟﻚ ﺎﻛﻟ ِﺬﻳﻦ ﻗﺎﻟﻮا ﻻ ﻳﺘﻜﻠ أو ﻻ ﻳﺮى أو‬ ‫ُﻳﺜ ِﺒﺘﻮا ِﻓﻲ اﻟﺤ ِﻘﻴﻘ ِﺔ إﻟﻬﺎ ﺤ�ﻮدا ﺑﻞ وﻻ ﻮﺟﻮدا وﻛﺬ ِﻟﻚ ﻦ ﺷ‬
ْ َ َ َ ْ ً َُ ََ َُ َ ََ َ َْ َ َ َْ َ ُ ُ َ َ ْ َ ْ َ َ َ ْ َ ْ َ ْ َ َ ْ َ َْ َ َْ َ
‫ﺎﻳﻨﺎ ﻟِﻠ َﻌﺎﻟ ِ َوﻻ ﺤﺎﻳﺜﺎ ﻟ ُﻪ؛ إذ‬ ِ ‫اﺧ ِﻞ اﻟﻌﺎﻟ ِ وﻻ ﺧ ِﺎرﺟﻪ وﻻ ﺒ‬ ِ ‫ ﻟﻴﺲ ِﺑﺪ‬:‫ﻟﻴﺲ ﻓﻮق اﻟﻌﺎﻟ ِ أو ﻟ ﻳﺴﺘ ِﻮ ﻋﻠﻰ اﻟﻌﺮ ِش و ﻳﻘﻮﻟﻮن‬
ْ ْ ُ ُ ْ َ َ َ َ ُ َ َ ً َ ُْ ْ َ ً َ ْ َ َْ َ ُ ُ ْ َ ْ َ َ َ ُ ْ َ ُ ْ ُ ُ َ �
‫ﻮد ﺑ ُﻦ ﺳﺒﻜﺘﻜﻴﻦ ﻟِ َ�ﻦ‬ �‫ﻮت َوﻟِ َﻬﺬا ﻗﺎل ﺤ‬ ُ
ٍ ‫ﻫ ِﺬ ِه اﻟﺼﻔﺎت ﻳ� ِﻜﻦ أن ﻳﻮﺻﻒ ﺑِﻬﺎ اﻟ�ﻌﺪوم؛ وﻟﻴﺴﺖ ِﻫ َﻲ ِﺻﻔﺔ ﺴﺘﻠ ِﺰ ﺔ ِﺻﻔﺔ ﺛﺒ‬
َ
ُ‫اﻟﺮ �ب �اﻟﺬي ُﺗ ْﺜﺒ ُﺘ ُﻪ َو َﺑ ْﻴ َﻦ ْاﻟ َ� ْﻌﺪ‬
� ‫ َ �ﻴ ْﺰ َﻟ َﻨﺎ َﺑ ْﻴ َﻦ َﻫ َﺬا‬:‫�اد َﻋﻰ َذﻟ َﻚ ﻓﻲ ْاﻟ َﺨﺎﻟﻖ‬
ِ‫وم‬ ِ ِ ِِ ِ ِ
If you reflect upon this, you will find that every negation that does not imply an
affirmation is something All!h has not used to describe Himself. Those who describe Him
only with negations (sulūb) have not, in reality, affirmed a praiseworthy God, nor even
an existent one. The same applies to those who share with them in some of this, like
those who say He does not speak, or does not see, or is not above the universe, or did
not rise over (istaw!) the Throne, and who say: ‘He is neither inside the universe nor
outside it, neither separate from the universe (mub!yin) nor contiguous with it
(muḥ!yith).’ For these descriptions could equally apply to the non-existent, and they are
not attributes that necessitate an affirmative attribute. This is why Maḥmūd ibn
Subuktig"n reportedly said to someone who claimed such things about the Creator:
‘Distinguish for us between this Lord you affirm and the non-existent.’
َْ َ َُْ ْ َُ ٌ ْ َ َ ُ َ � َ ْ َ �َ ‫َو َﻛ َﺬﻟ َﻚ َﻛ ْﻮ ُﻧ ُﻪ َﻻ َﻳ َﺘ َﻜ �ﻠ ُ أَ ْو َﻻ َﻳ ْﻨﺰ ُل َﻟ ْﻴ َﺲ ﻓﻲ َذﻟ َﻚ ﺻ َﻔ ُﺔ َ ْﺪ ٍح َو َﻻ َﻛ‬
‫ﺎت أو‬ ِ ‫ﺎل؛ ﺑﻞ ﻫ ِﺬ ِه اﻟﺼﻔﺎت ِﻓﻴﻬﺎ ﺗﺸ ِﺒﻴﻪ ﻟﻪ ِﺑﺎﻟ�ﻨﻘﻮﺻ‬ ٍ ِ ِ ِ ِ ِ
َ َ َ ََْ ُ � َ ُ َ ََ ْ � ُ �َ َ َ َْ َ ُ َُْْ � ُ �َ َ َ َْ ُ َ � َ َ َ ُ َْْ
‫ ﻻ‬:‫ ِﻨﻬﺎ ﺎ ﻻ ﻳﺘ ِﺼﻒ ﺑِ ِﻪ إﻻ اﻟ�ﻌﺪوم و ِﻨﻬﺎ ﺎ ﻻ ﻳﺘ ِﺼﻒ ﺑِ ِﻪ إﻻ اﻟﺠ�ﺎدات واﻟﻨﺎ ِﻗﺺ ﻓ�ﻦ ﻗﺎل‬:‫ﺎت ﻓﻬ ِﺬ ِه اﻟﺼﻔﺎت‬ ِ ‫اﻟ�ﻌﺪو‬
ََ َ ٌ ْ َ َ َ َْ َ َْ َ َ َ َ ْ َ ْ َ َ ْ ٌ َُ ََ َ َْ ٌ َُ َُ
‫ ﻻ ُﻫ َﻮ ﻗﺎ ِﺋ ٌ ِﺑﻨﻔ ِﺴ ِﻪ َوﻻ ِﺑﻐﻴ ِﺮ ِه َوﻻ ﻗ ِﺪﻳ ٌ َوﻻ ُ ﺤ َﺪث َوﻻ ُ ﺘﻘ �ﺪ ٌم‬:‫اﺧﻞ ِﻟﻠ َﻌﺎﻟ ِ ﻓ ُﻬ َﻮ ِﺑ َ�ﻨ ِﺰﻟ ِﺔ َ ﻦ ﻗﺎل‬
ِ ‫ﺎﻳﻦ ِﻟﻠﻌﺎﻟ ِ وﻻ ﺪ‬ ِ ‫ﻫﻮ ﺒ‬
ُ‫َﻋ َﻠﻰ ْاﻟ َﻌ َﺎﻟ َو َﻻ ُ َﻘﺎر ٌن َﻟﻪ‬
ِ ِ
Likewise, His being non-speaking or non-descending contains no attribute of praise or
perfection. Rather, these descriptions involve likening Him to deficient things or non-
existent things. Some of these negated attributes apply only to the non-existent, while
others apply only to inanimate objects and deficient things. Thus, one who says, ‘He is
neither separate from the universe nor intermingling with it,’ is like one who says, ‘He is
neither self-subsisting nor subsisting through another; neither pre-eternal nor originated;
neither preceding the universe nor contemporaneous with it.’
ْ َ َ ْ َ َ َْ ْ َ َ ً َ ُ َ ْ َ َُ َ � َ َُ ََ َ ََ َ ََ �َ ََ َ َ َْ ُ� َ َ ْ َ َ
‫ اﻟ َﻌ َ�ﻰ‬:‫ ﻓ ِﺈن ﻗﺎل‬. َ ‫ﻮن َ �ﻴﺘﺎ أ َﺻ � أﻋ َ�ﻰ أﺑﻜ‬ ‫ﻴﺮ وﻻ ﺘﻜﻠ ٍ ﻟ ِﺰ ﻪ أن ﻳﻜ‬ ٍ ‫ﻴﻊ وﻻ ﺑ ِﺼ‬ ٍ ِ ‫ إﻧﻪ ﻟﻴﺲ ِﺑﺤ �ﻲ وﻻ ﻴ ٍﺖ وﻻ ﺳ‬:‫و ﻦ ﻗﺎل‬
َ ْ َ َ َ ٌ َ ََ َ ْ َُ ُ َُ َ َ ْ َ ْ ْ ْ َْ ْ َ ْ َْ َُْ ْ ْ
‫ َﻫﺬا اﺻ ِﻄﻼ ٌح‬:‫ﻴﺮ ِﻗﻴﻞ ﻟ ُﻪ‬ ‫َﻋ َﺪ ُم اﻟ َﺒ َﺼ ِﺮ َﻋ ��ﺎ َ ﻦ ﺷﺄﻧ ُﻪ أن َﻳﻘ َﺒﻞ اﻟ َﺒ َﺼ َﺮ َو َ ﺎ ﻟ َﻳﻘ َﺒﻞ اﻟ َﺒ َﺼ َﺮ ﺎﻛﻟ َﺤﺎﺋِ ِﻂ ﻻ ﻳﻘﺎل ﻟﻪ أﻋ�ﻰ وﻻ ﺑ ِﺼ‬
ْ ْ َ ْ ْ ْ ْ ُ ْ ْ ََْ ْ ْ� َ ََ ْ ََ ُ َ ُ ََ � َ ُ ُُ َْ َ ْ
‫ ُﻳ� ِﻜ ُﻦ َوﺻﻔ ُﻪ ﺑِﺎﻟ َ�ﻮ ِت َواﻟ َﻌ َ�ﻰ َواﻟﺨ َﺮ ِس َواﻟ ُﻌﺠ َ� ِﺔ‬: ِ‫اﻟﺴ� ِﻊ َواﻟ َﺒ َﺼ ِﺮ َواﻟﻜﻼم‬ ‫اﺻﻄﻠﺤﺘ�ﻮه و إِﻻ ﻓ�ﺎ ﻳﻮﺻﻒ ﺑِﻌﺪمِ اﻟﺤﻴﺎ ِة و‬
َ ُ ‫اﷲ َﻗﺎد ٌر َﻋ َﻠﻰ َﺟ ْﻌﻞ ْاﻟ َﺠ َ�ﺎد َﺣ �ﻴﺎ َﻛ َ�ﺎ َﺟ َﻌ َﻞ َﻋ َﺼﻰ‬ َ � ‫اﻷ ُ ﻮر َو َﻧ َﻘﺎﺋﻀ َﻬﺎ َﻓﺈ �ن‬ ُْ َ َ َ � ُ ْ ْ � ُ َ ً َْ
‫ﻮﺳﻰ‬ ِ ِ َ ِ ِ ِِ ِ ‫َوأﻳﻀﺎ ﻓﻜﻞ َ ﻮ ُﺟﻮ ٍد َﻳﻘ َﺒﻞ ِاﻻﺗﺼﺎف ِﺑﻬ ِﺬ ِه‬
َ � ُ ْ َ ْ
‫ﺎت أﻋﻈ ُ ﻧﻘﺼﺎ ِ ��ﻦ ﻻ َﻳﻘ َﺒﻞ ِاﻻﺗ َﺼﺎف ِﺑ َﻬﺎ َ َﻊ‬
ً َْ َ ْ َ � َ َ َ � َُ َْ َ �ََ ً ََْ ْ َ َ َ ْ ْ َََْ ً�َ
ِ ‫ﺣﻴﺔ اﺑﺘﻠﻌﺖ اﻟ ِﺤﺒﺎل واﻟ ِﻌ ِﺼ �ﻲ وأﻳﻀﺎ ﻓﺎﻟ ِﺬي ﻻ ﻳﻘﺒﻞ ِاﻻﺗﺼﺎف ِﺑﻬ ِﺬ ِه اﻟﺼﻔ‬
َْْ ْ ْ ً َْ َ ْ َ َ ْ َ ََْ َ ْ َ ْ ُ َ ُ َ � ُ َ َ ْ َ َ ََ �
‫ أﻋﻈ ُ ﻧﻘﺼﺎ ِﻦ اﻟ َﺤ �ﻲ اﻷﻋ َ�ﻰ‬:‫ﻮﺻﻒ ﺑِﺎﻟ َﺒ َﺼ ِﺮ َوﻻ اﻟ َﻌ َ�ﻰ َوﻻ اﻟﻜﻼمِ َوﻻ اﻟﺨ َﺮ ِس‬ ‫ ﻓﺎﻟﺠ�ﺎد اﻟ ِﺬي ﻻ ﻳ‬.‫اﺗ َﺼﺎ ِﻓ ِﻪ ﺑِﻨﻘﺎﺋِ ِﻀﻬﺎ‬
َ ْ َ َ َ ْ َ ْ� ْ ْ َ َ َ ُ � ْ َ ْ � َ َ َ َ ْ ْ َ
‫ ﺎﻛ َن ِﻓﻲ ذﻟِ َﻚ ِﻦ َوﺻ ِﻔ ِﻪ ِﺑﺎﻟﻨﻘ ِﺺ أﻋﻈ ُ ِ ��ﺎ إذا ُو ِﺻﻒ ِﺑﺎﻟﺨ َﺮ ِس‬:‫إن اﻟ َﺒ ِﺎري ﻻ ُﻳ� ِﻜ ُﻦ اﺗ َﺼﺎﻓ ُﻪ ِﺑﺬﻟِ َﻚ‬ :‫اﻷﺧﺮ ِس ﻓ ِﺈذا ِﻗﻴﻞ‬
َ.‫ﺎف ﺑ َﻮاﺣﺪ ْﻨﻬﺎ‬ َ َ � ُ َ َْ َ � َ َ ْ ُ َ ً َْ َ َ َ َ َ َ ْ َ َ ُ َ ُ َ
� ََ َ َ َ ْ ََ َ � ْ َ ََْ َ
ِ ٍ ِ ِ ‫ﺎﺑ ٍﻞ ﻟﻬﺎ ﺎﻛن ﺗﺸ ِﺒﻴﻬﺎ ﻟﻪ ِﺑﺎﻟﺠ�ﺎ ِد اﻟ ِﺬي ﻻ ﻳﻘﺒﻞ ِاﻻﺗﺼ‬ ِ ‫واﻟﻌ�ﻰ واﻟﺼ� ِ وﻧﺤﻮ ذﻟِﻚ؛ ﻊ أﻧﻪ إذا ﺟ ِﻌﻞ ﻏﻴﺮ ﻗ‬
�‫ﻴﻪ ﺑ ْﺎﻟ َﺤﻲ‬ ٌ ‫ َﻓ َﻜ ْﻴ َﻒ َ ْﻦ َﻗ َﺎل َذﻟ َﻚ َﻏ ْﻴ ُﺮ ُه ��ﺎ َﻳ ْﺰ ُﻋ ُ أَ �ﻧ ُﻪ َﺗ ْﺸﺒ‬،‫ﺎدات؛ َﻻ ﺑ ْﺎﻟ َﺤ َﻴ َﻮ َاﻧﺎت‬ َ ََ ْ ٌ َْ َََ
ِ ِ ِ ِ ِ ِ ِ �‫وﻫﺬا ﺗﺸ ِﺒﻴﻪ ﺑِﺎﻟﺠ‬
One who says, ‘He is neither living nor dead, neither hearing nor seeing, neither speaking,’

34
necessitates that He is dead, deaf, blind, and mute. If he argues, ‘Blindness is the absence
of sight in that which is capable of sight; something incapable of sight, like a wall, is called
neither blind nor sighted,’ it is replied: This is a technical definition you have adopted.
Otherwise, that which is described by the absence of life, hearing, sight, and speech can
indeed be described as dead, blind, mute, and non-speaking. Furthermore, every existent
thing is capable of being described with these qualities and their opposites, for All!h is
capable of making an inanimate object living, just as He made the staff of Mūs! a living
serpent that swallowed the ropes and staffs. Moreover, that which is incapable of being
described with these attributes is more deficient than that which is [capable but]
described with their opposites. An inanimate object that is described neither with sight
nor blindness, neither with speech nor muteness, is more deficient than a living being
who is blind and mute. Therefore, if it is said that the Creator cannot possibly be described
with these [positive attributes], this description entails a greater deficiency than
describing Him as mute, blind, deaf, and so forth. Additionally, rendering Him incapable
of these attributes constitutes likening Him to inanimate objects, which are incapable of
being described with either [the positive attribute or its opposite]. This is likening Him to
inanimate objects, not living beings! How then can one who says this criticize others for
what he claims is likening Him to the living?
َْ ْ َ َ� َْ َ َ َ َ ُ َْ ْ ُ َ َ ْ َ ٌ َ َ ََ َْ � َ َ َ ٌ َْ َ � َ َْ ُ ََْ ً ََْ
‫ﻴﻦ‬ ِ ‫ﺎت ﻧﻘﺺ ﻛ�ﺎ أن إﺛﺒﺎﺗﻬﺎ ﻛ�ﺎل ﻓﺎﻟﺤﻴﺎة ِﻦ ﺣﻴﺚ ِﻫﻲ ِﻫﻲ ﻊ ﻗﻄ ِﻊ اﻟﻨﻈ ِﺮ ﻋﻦ ﺗﻌ ِﻴ‬ ِ ‫وأﻳﻀﺎ ﻓﻨﻔﺲ ﻧﻔ ِﻲ ﻫ ِﺬ ِه اﻟﺼﻔ‬
َ
‫ ﻓ ُﻬ َﻮ‬:‫ﺎل‬ ََ ََ َ َ َ َ َ َ ُ ْ ََ ُ ْ ْ َ ُ ََ ْ َ ُ َ َْ َ ُ ْ � َ َُ ُْْ َ ُْ ْ َ ََ َ ََ َُ َ ُ َْْ
ٍ �‫ وﻛﺬﻟِﻚ اﻟ ِﻌﻠ واﻟﻘﺪرة واﻟﺴ�ﻊ واﻟﺒﺼﺮ واﻟﻜﻼم واﻟ ِﻔﻌﻞ وﻧﺤﻮ ذﻟِﻚ؛ و ﺎ ﺎﻛن َ ِﺻﻔﺔ ﻛ‬،‫ﺎل‬ ٍ �‫ﻮف ِﺑﻬﺎ َ ِﺻﻔﺔ ﻛ‬
َ
ِ ‫اﻟ�ﻮﺻ‬
ْ َ ْ ُ ُْ ْ َ َ ُ ْ َ ْ َ � ََ ْ َ
�َ ْ ْ َ َ َ ُ ْ
ْ َ ْ �
َ �َ ْ َ َُ َ ُْ
‫ ﻟﺎﻜ َن اﻟ َ�ﺨﻠﻮق أﻛ َ�ﻞ ِﻨ ُﻪ‬:‫ﻮق ِﺑ ِﻪ‬
ِ ‫ﺎف اﻟ�ﺨﻠ‬ ِ ‫ﺎت ﻓﻠﻮ ﻟ ﻳﺘ ِﺼﻒ ِﺑ ِﻪ ﻊ اﺗﺼ‬ِ ‫ﺳﺒﺤﺎﻧﻪ أﺣﻖ أن ﻳﺘ ِﺼﻒ ِﺑ ِﻪ ِﻦ اﻟ�ﺨﻠﻮﻗ‬
Furthermore, the very negation of these attributes is a deficiency, just as their affirmation
is perfection. Life, in and of itself, irrespective of the specific entity described by it, is an
attribute of perfection. The same applies to Knowledge, Power, Hearing, Sight, Speech,
Action, and the like. Whatever is an attribute of perfection, He, Glorified is He, is more
entitled to be described with it than created beings. If He were not described with it while
a creature is, the creature would be more perfect than Him.
ْ َْ َ ُ ُ َ � َ ْ َ � ُ َ َ � َ َ َ ُ ْ َ َ ُ ْ َ ْ ُ َ َ ْ َ َ َ َ َ ْ َ َ َ ْ َ ْ � ْ َ ْ � َ ْ َ ْ َ
‫ﻮن ﻟﻴ َﺲ ﺑِ َ�ﻮ ُﺟﻮ ِد‬ ‫ ﻳﻨﻔﻮن ﻋﻨﻪ ﺗﻌﺎﻟﻰ اﺗﺼﺎﻓﻪ ﺑِﺎﻟﻨ ِﻘﻴﻀﻴ ِﻦ ﺣﺘﻰ ﻳﻘﻮﻟ‬: ‫واﻋﻠ أن اﻟﺠﻬ ِ ﻴﺔ اﻟ�ﺤﻀﺔ ﺎﻛﻟﻘﺮا ِﻄ ِﺔ و ﻦ ﺿﺎﻫﺎﻫ‬
ْ َ � َ َْ ْ َ ْ َ ُ ُ ْ َ ْ ْ َ � ْ َ �ُ ُ ْ � َ ٌ ُ ْ َ َ � َ َ َْ َ َ � َ َ َ ُ ْ َ َ َْ َ َ
.‫ﻴﻀﻴ ِﻦ‬ ‫ﻮل ﺎﻛﻟﺠ� ِﻊ ﺑﻴﻦ اﻟﻨ ِﻘ‬ِ ‫ﻴﻀﻴ ِﻦ ُ �ﺘ ِﻨ ٌﻊ ِﻓﻲ َﺑ َﺪاﺋِ ِﻪ اﻟﻌﻘ‬‫وﻻ ﻟﻴﺲ ِﺑ�ﻮﺟﻮ ِد وﻻ ﺣﻲ وﻻ ﻟﻴﺲ ِﺑﺤﻲ و ﻌﻠﻮم أن اﻟﺨﻠﻮ ﻋﻦ اﻟﻨ ِﻘ‬
ُ ‫وﻟﺌ َﻚ أَ ْﻋ َﻈ‬َ َُ ْ َ ْ َ َ ُ ْ ً ُْ ُ َ ْ َ َُ َ َ َ ََ َ َ َ َ َ َْ ُ َ َ ْ َ َ ْ� ُ ُ َ َ َ ُ َ َ
ِ ‫ﻴﺮ؛ وﻫﺆﻻ ِء أﻋﻈ ﻛﻔﺮا ِﻦ أوﻟ ِﺌﻚ ِﻦ وﺟ ٍﻪ وأ‬ ٍ ‫ﻴﻊ وﻻ ﺑ ِﺼ‬ ٍ ِ ‫وآﺧﺮ ون وﺻﻔﻮه ﺑِﺎﻟﻨﻔ ِﻲ ﻓﻘﻂ ﻓﻘﺎﻟﻮا ﻟﻴﺲ ﺑِﺤ �ﻲ وﻻ ﺳ‬
َ ْ � ُ َ ْ ْ � ‫ﻴﻞ ﻟ َﻬ ُﺆ َﻻء َﻫ َﺬا ُ ْﺴ َﺘ ْﻠﺰ ٌم َو ْﺻ َﻔ ُﻪ ﺑ َﻨﻘﻴﺾ َذﻟ َﻚ َﺎﻛ ْﻟ َ� ْﻮت َو‬
َ َ َ ْ َ ْ ََُ ْ ًُْ
‫اﻟﺼ َ� ِ َواﻟ ُﺒﻜ ِ ﻗﺎﻟﻮا إﻧ َ�ﺎ َﻳﻠ َﺰ ُم ذ ِﻟ َﻚ‬ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻛﻔﺮا ِﻦ ﻫﺆﻻ ِء ِﻦ وﺟ ٍﻪ ﻓ ِﺈذا ِﻗ‬
َ
ً َ ْ َْ ُ َ ُ َ ْ َ َ ً َ َ َ َْ
‫ﻳﺪ ﻗﻮﻟ ُﻬ ﻓ َﺴﺎدا‬ ‫ﺎﺑﻼ ﻟِﺬﻟِ َﻚ َو َﻫﺬا ِاﻻﻋ ِﺘﺬار ﻳ ِﺰ‬ِ ‫ﻟﻮ ﺎﻛن ﻗ‬
Know that the pure Jahmiyyah, like the Qarmatians and their sympathizers, negate His
being described by either of two contradictories, to the extent that they say: ‘He is neither
existent nor non-existent; neither living nor non-living.’ It is well-known that being devoid
of two contradictories is impossible according to self-evident reason, just like combining
two contradictories. Others described Him using only negation, saying: ‘He is not living,
nor hearing, nor seeing.’ These are more disbelieving than the former group in one
respect, while the former are more disbelieving than these in another respect. When it is
said to these latter ones, ‘This necessitates describing Him with the opposite, such as
death, deafness, and muteness,’ they reply, ‘That would only follow if He were capable of
possessing those attributes.’ This excuse only increases the corruption of their position.
ْ ْ َ ُ َ َْ َ َ َ َ ََ َ َْ َ َ َْ َ ُ ُ َ َ � ْ ُ َ ََُ َ َ ْ َ َ ََ َ
‫ور ِة اﻟ َﻌﻘ ِﻞ‬ ‫ﺎر َﺟ ُﻪ إذا ِﻗﻴﻞ َﻫﺬا ُ �ﺘ ِﻨ ٌﻊ ِﻓﻲ ﺿﺮ‬
ِ ‫اﺧ ِﻞ اﻟﻌﺎﻟ ِ وﻻ ﺧ‬ ِ ‫ ﻟﻴﺲ ِﺑﺪ‬:‫ وﻫ اﻟ ِﺬﻳﻦ ﻳﻘﻮﻟﻮن‬- ‫وﻛﺬﻟِﻚ ﻦ ﺿﺎﻫﻰ ﻫﺆﻻ ِء‬
َ َ ُ ُ َ َ� َ َ ُ َ َْ َ َ َْ َ َ ْ َ َ ََ َ ْ ُ ََ َ َ َْ َ َ َ َ
‫ﻮن إذا ﺎﻛ َن‬ ‫اﺟ ٍﺐ َوﻻ ُ � ِﻜ ٍﻦ َوﻻ ﻗﺎﺋِ ٍ ﺑِﻨﻔ ِﺴ ِﻪ َوﻻ ﻗﺎﺋِ ٍ ﺑِﻐﻴ ِﺮ ِه ﻗﺎﻟﻮا ﻫﺬا إﻧ�ﺎ ﻳﻜ‬
ِ ‫ وﻻ و‬- ‫ ﻟﻴﺲ ﺑِﻘ ِﺪﻳ ِ وﻻ ﺤﺪ ٍث‬:‫ﻛ�ﺎ إذا ِﻗﻴﻞ‬
ْ َ ْ ْ ْ َ ُ َ َ ْ ََ ْ َْ ُ َ ََْ � ََْ َ َ َ ْ ْ ُ ُ َ َ� ُ َُْ َ َ َ ً َ
‫ ﻓ ُﻴﻘﺎل ﻟ ُﻬ ِﻋﻠ ُ اﻟﺨﻠ ِﻖ‬.‫ﻮن ِﻦ اﻟ ُ�ﺘ َﺤ �ﻴ ِﺰ ﻓ ِﺈذا اﻧﺘﻔﻰ اﻟﺘ َﺤ �ﻴ ُﺰ اﻧﺘﻔﻰ ﻗ ُﺒﻮل َﻫﺬﻳ ِﻦ اﻟ ُ�ﺘﻨﺎ ِﻗ َﻀﻴ ِﻦ‬ ‫ﺎﺑﻼ ﻟِﺬﻟِﻚ واﻟﻘﺒﻮل إﻧ�ﺎ ﻳﻜ‬
ِ ‫ﻗ‬

35
 َْ
‫ﻳﺪ ِﺑ ِﻪ ﻛﻮ ُن اﻷﺣﻴﺎز‬ َ ‫إن أُر‬ ْ ُ ُ َْ ْ ُ� َ � َ ٌ ُ َْ ُْ ََْ ْ ُ َ ٌَ ُْ ٌ ْ َُ ْ َ � َْ ْ ُ ُ ْ ِ َ ْ
:‫ ﻫﻮ ِﻋﻠ ﻄﻠﻖ ﻻ ﻳﺴﺘﺜﻨﻰ ِﻨﻪ ﻮﺟﻮد واﻟﺘﺤﻴﺰ اﻟ�ﺬﻛﻮر‬:‫ﺎع اﻟﺨﻠ �ﻮ ِﻨ ُﻪ َﻫﺬﻳ ِﻦ اﻟﻨ ِﻘﻴﻀﻴ ِﻦ‬ ‫ِﺑﺎ ِﺘﻨ‬
ِ
َ ََ ََْ ٌ�ََُ ََ ٌ َُ ْ َ َ ُ ْ َْ ْ َ ٌ َ ُْ ُ�َ َ ُ ْ َ َ َْ ُ � َُ َََ ُ ُ َ ُ َْْ
‫ﺎﻳﻦ ﻟﻬﺎ ﺘ�ﻴﺰ ﻋﻨﻬﺎ ﻓﻬﺬا‬ ِ ‫ﺎت؛ أي ﺒ‬ ِ ‫اﺧﻞ ِﻓﻲ اﻟﻌﺎﻟ ِ ؛ و إِن أ ِر ﻳﺪ ﺑِ ِﻪ أﻧﻪ ﻨﺤﺎز ﻋﻦ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫اﻟ�ﻮﺟﻮد ِة ﺗ ِﺤﻴﻂ ﺑِ ِﻪ ﻓﻬﺬا ﻫﻮ اﻟﺪ‬
َْ َ ْ َ َ َْ َ َ َ َ ْ َ ًَ ََ َ َْ ُ َ َُ َ ًَ َ ُ َُ ُ�َ َُْ َ ُ ُُ ْ َُ
‫ﺎرة َ ﺎ ُﻫ َﻮ ﺧ ِﺎر ُج اﻟ َﻌﺎﻟ ِ ﻓ ِﺈذا ِﻗﻴﻞ ﻟﻴ َﺲ ِﺑ ُ�ﺘ َﺤ �ﻴ ِﺰ ﺎﻛ َن َ ﻌﻨ ُﺎه ﻟﻴ َﺲ‬ ‫اﺧﻞ اﻟﻌﺎﻟ ِ وﺗ‬
ِ ‫ﻫﻮ اﻟﺨﺮ وج ﻓﺎﻟ�ﺘﺤﻴﺰ ﻳﺮاد ِﺑ ِﻪ ﺗﺎرة ﺎ ﻫﻮ د‬
َ ً َْ َ َ � َ ْ َْ ََ َ ُ َ َْ َ ْ َ ُ ُ َ َ َ ْ ُ�َ َُْ ُ َ َ ََ َ َ ْ
َ ‫آﺧ َﺮ َو ُﻫ َﻮ ْاﻟ َ� ْﻌ َﻨﻰ �اﻟﺬي ُﻋﻠ‬ َ
ِ ِ ‫ ﻓﻬ ﻏﻴﺮ وا اﻟ ِﻌﺒﺎرة ﻟِﻴﻮ ِﻫ�ﻮا ﻦ ﻻ ﻳﻔﻬ ﺣ ِﻘﻴﻘﺔ ﻗﻮﻟِ ِﻬ أن ﻫﺬا ﻌﻨﻰ‬،‫ﺎرﺟﻪ‬ ِ ‫اﺧ ِﻞ اﻟﻌﺎﻟ ِ وﻻ ﺧ‬
ِ ‫ِﺑﺪ‬
َ َ َ َ َ َ ُ ْ َ َ َ ُ َْ َ َ � َ َ َ � َ َ َْ ْ َْ َ َ ُ َ َ َ َ َ ْ َ ْ َ ُ َ ُ ُ َ َ
‫ﻓﺴﺎده ﺑِﻀﺮ ور ِة اﻟﻌﻘ ِﻞ؛ ﻛ�ﺎ ﻓﻌﻞ أوﻟ ِﺌﻚ ﺑِﻘﻮﻟِ ِﻬ ﻟﻴﺲ ﺑِﺤﻲ وﻻ ﻴ ٍﺖ وﻻ ﻮﺟﻮ ٍد وﻻ ﻌﺪومٍ وﻻ ﻋﺎﻟِ ٍ وﻻ ﺟﺎ ِﻫ ٍﻞ‬
Similarly, those who resemble them—namely, those who say, ‘He is neither inside the
universe nor outside it’—when told, ‘This is impossible according to rational necessity,
just like saying, ‘He is neither pre-eternal nor originated, neither necessary nor
contingent, neither self-subsisting nor subsisting through another’,’ they reply, ‘This
[impossibility] only applies if He were capable of these states. Capability [of being inside
or outside] only belongs to that which occupies space (mutaḥayyiz). If occupation of
space (taḥayyuz) is negated, then the capacity for these two contradictories is negated.’
It is replied to them: Mankind’s knowledge of the impossibility of being devoid of these
two contradictories [inside/outside] is absolute knowledge, from which no existent being
is excluded. As for the mentioned ‘occupation of space’ (taḥayyuz): if what is meant is His
being encompassed by existing spaces, then this is equivalent to being ‘inside the
universe.’ If what is meant is His being separate from created beings (munḥ!z ‘an al-
makhlūq!t), i.e., distinct (mub!yin) and separate from them, then this is equivalent to
being ‘outside.’ Thus, ‘occupying space’ (mutaḥayyiz) is sometimes used to mean that
which is inside the universe, and sometimes that which is outside the universe. Therefore,
when it is said, ‘He does not occupy space (laysa bi-mutaḥayyiz),’ its meaning is, ‘He is
neither inside the universe nor outside it.’ They merely changed the terminology to
deceive those who do not understand the reality of their position into thinking it is some
other meaning, whereas it is the very meaning whose corruption is known by rational
necessity—just as the other group did by saying, ‘He is neither living nor dead, neither
existent nor non-existent, neither knowing nor ignorant.’
ُ � ُ�َ ْ َْ َْ َْ َ ْ َْ ٌ َ َ َ ‫ﻮل َﻋ ْﻦ َر �ﺑﻪ َﻓﺈ �ﻧ ُﻪ َﻳﺠ ُﺐ ْاﻹ‬
ُ ُ � ْ َ َ ُ � ُ َْ
‫اﻟﺼﺎ ِدق‬ ‫ ِﻷﻧﻪ‬- ‫اء َﻋ َﺮﻓﻨﺎ َ ﻌﻨ ُﺎه أو ﻟ ﻧﻌ ِﺮف‬ ‫ ﺳﻮ‬- ‫ﺎن ِﺑ ِﻪ‬ ُ �‫ﻳ‬
ِ ِ ِ ِ ‫اﻟﻘﺎ ِﻋ َﺪة اﻟﺜﺎ ِﻧ َﻴﺔ أ �ن َ ﺎ أﺧ َﺒ َﺮ ِﺑ ِﻪ اﻟﺮﺳ‬
َ� َ ََ َ َ َ َ َ ُ َ َْ َْ َْ َْ ْ َ ُ َ ْ ‫اﻟﺴ �ﻨﺔ َو َﺟ َﺐ َﻋ َﻠﻰ ُﻛ �ﻞ ُ ْﺆ ﻦ‬ � َ َ ْ َ َ َ َ ُ ‫ْاﻟ َ� ْﺼ ُﺪ‬
‫ﺎق‬ ِ ‫اﻹﻳ�ﺎن ِﺑ ِﻪ و إِن ﻟ ﻳﻔﻬ ﻌﻨﺎه وﻛﺬﻟِﻚ ُﺎ ﺛﺒﺖ ِﺑﺎﺗﻔ‬ ِ ٍِ ِ ‫ﺎب و‬ ِ ‫وق؛ ﻓ� َﺎ ﺟﺎء ِﻓﻲ َاﻟ ِﻜﺘ‬
َ َ ََ ْ َ ْ َْ ٌ َ � � � َ َ ْ ً ُ َْ ُُ� َ َُ ُ َ َْ ََ � َ َ َ � َ �ُْ َ َ
‫اﻟﺴﻨ ِﺔ ُ ﺘﻔﻖ َﻋﻠﻴ ِﻪ َﺑﻴ َﻦ َﺳﻠ ِﻒ اﻷ � ِﺔ َو َ ﺎ ﺗﻨﺎزع‬ ‫ﺎب و‬ِ َ ‫ﻮﺻﺎ ِﻓﻲ اﻟ ِﻜﺘ‬ ‫ﺳﻠ ِﻒ اﻷ ِﺔ وأﺋِ� ِﺘﻬﺎ ﻊ أن ﻫﺬا اﻟﺒﺎب ﻳﻮﺟﺪ ﻋﺎ ﺘﻪ ﻨﺼ‬
َ ْ � َْ ْ َ َْ َ ْ َ َ ً َ َ َ ُ ْ َُ َ َ َْ َ َ َ َ َ َْ َ ً َ ْ َ ً َْ َ ُ � ََ ُ ْ
َ
‫ﺎت ﻟﻔ ِﻈ ِﻪ أو ﻧﻔ ِﻴ ِﻪ َﺣﺘﻰ َﻳﻌ ِﺮف ُ َﺮ َاد ُه‬
ِ ‫ﺒ‬ ‫إﺛ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ا‬ ‫ﺪ‬ ‫ﺣ‬ ‫أ‬ ‫ﻖ‬ ‫ﻓ‬
ِ ‫ا‬ ‫ﻮ‬‫ﻳ‬ ‫ن‬ ‫أ‬ : ‫ﻪ‬ ‫ﻴﻪ اﻟ�ﺘﺄﺧﺮ ون ﻧﻔﻴﺎ و إِﺛﺒﺎﺗﺎ ﻓﻠﻴﺲ ﻋﻠﻰ أﺣ ٍﺪ ﺑﻞ وﻻ ﻟ‬ ِ ‫ِﻓ‬
ُ َ ُ َْ ُ َ َْ َ َ ْ ُ ََْ ًَ ُْ َْ ُْ َْ َ َ �َ ََ ُُ ََ َََ ْ ْ َ �ُ ً َ َ ََ ْ َ َ ُ �َ َ ََ ْ َ
‫ﺎﻃ ٍﻞ ﻟ ﻳﻘﺒﻞ ﻄﻠﻘﺎ وﻟ ﻳ ِﺮد ﺟ ِ ﻴﻊ ﻌﻨﺎه ﺑﻞ ﻳﻮﻗﻒ‬ ِ ‫ﺎﻃﻼ رد و إِن اﺷﺘ�ﻞ ﻛﻼ ﻪ ﻋﻠﻰ ﺣﻖ وﺑ‬ ِ ‫ﻓ ِﺈن أراد ﺣﻘﺎ ﻗ ِﺒﻞ و إِن أراد ﺑ‬
َْ ْ َ ُ ْ�
‫اﻟﻠﻔﻆ َو ُﻳﻔ �ﺴ ُﺮ اﻟ َ�ﻌﻨﻰ‬
Rule Two: Whatever the Messenger informed concerning his Lord, it is obligatory to
believe in it, whether we know its meaning or not, because he is the truthful one whose
truthfulness is confirmed (a)-Ṣ!diq al-Ma)dūq). Therefore, whatever comes in the Book
and the Sunnah, every believer must believe in it, even if he does not [fully] understand
its meaning. The same applies to whatever is established by the consensus of the Salaf
of the Ummah and its Im!ms. Furthermore, most of this subject [of Attributes] is found
explicitly stated in the Book and the Sunnah and agreed upon by the Salaf of the Ummah.
As for matters disputed by later generations, involving negation or affirmation [using
terms not found in the primary texts], it is not incumbent upon anyone—rather, it is not
permissible for him—to agree with anyone on affirming or negating a specific term until
he knows what is intended by it. If the intended meaning is true, it is accepted; if it is false,
it is rejected. If the statement contains both truth and falsehood, it is neither accepted
absolutely nor is its entire meaning rejected; rather, judgment on the term itself is
suspended, and the meaning is analyzed [accepting the true part and rejecting the false].

36
 َ َ ً ُ ْ ُ ُ ََ � ُ َْ ٌ ُ َْ ٌ ْ َ ُ َ ُ َْ َ ْ ُ ََْ َ َ َْ َ � َ � َ َ ْ ُ � َ َ ََ ََ
‫ﻮن َ ﺨﻠﻮﻗﺎ ﻛ َ�ﺎ إذا‬ ِ ‫ ﻓﻠﻔﻆ اﻟ ِﺠﻬ ِﺔ ﻗﺪ ﻳﺮاد ِﺑ ِﻪ ﺷﻲء ﻮﺟﻮد ﻏﻴﺮ‬،‫ﻛ�ﺎ ﺗﻨﺎزع اﻟﻨﺎس ِﻓﻲ اﻟ ِﺠﻬ ِﺔ واﻟﺘﺤﻴ ِﺰ وﻏﻴ ِﺮ ذﻟِﻚ‬
‫اﷲ ﻓﻴﻜ‬
َ َْ َ َ ْ َ ُ َ َ َ َ َ َ � ْ َ ُ ْ َ َ َْ َ ُ َ ُ َْ َ َ َ � ُ َْ َْ َْ ْ ُ َْ َ ْ َ ُ
‫اﷲ ﺗﻌﺎﻟﻰ ﻛ�ﺎ إذا أ ِر ﻳﺪ ﺑِﺎﻟ ِﺠﻬ ِﺔ ﺎ ﻓﻮق‬ ِ ‫ات وﻗﺪ ﻳﺮاد ﺑِ ِﻪ ﺎ ﻟﻴﺲ ﺑِ�ﻮﺟﻮ ِد ﻏﻴ ِﺮ‬ ِ ‫أ ِر ﻳﺪ ﺑِﺎﻟ ِﺠﻬ ِﺔ ﻧﻔﺲ اﻟﻌﺮ ِش أو ﻧﻔﺲ اﻟﺴ�ﻮ‬
َْ ُ ‫ﺎت ْاﻟ ُﻌ ُﻠ �ﻮ َواﻻ ْﺳﺘ َﻮاء َو ْاﻟ َﻔ ْﻮﻗ �ﻴﺔ َو ْاﻟ ُﻌ‬ ُ ‫ﺎت َﻟ ْﻔﻆ ْاﻟﺠ َﻬﺔ َو َﻻ َﻧ ْﻔ ُﻴ ُﻪ َﻛ َ�ﺎ ﻓﻴﻪ ْإﺛ َﺒ‬ ُ ‫اﻟﻨ �ﺺ ْإﺛ َﺒ‬
� َْ � َ ٌ ُ ْ َ َ َ َ ْ
‫وج إﻟﻴ ِﻪ‬ ِ ‫ﺮ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻮم أﻧ ُﻪ ﻟﻴ َﺲ ِﻓﻲ‬ ‫اﻟﻌﺎﻟ ِ و ﻌﻠ‬
َ ُ ْ َ َ َْ ُ ْ َ ْ ٌ َُ ُ َ ْ َ َ ُ ْ َ ْ َ َ َ ْ � ٌ ُ َْ �َ َ � َ َ ُ َْ َ َ َ ُ ْ ََ
‫ﻮق ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻟﻴﺲ ِﻓﻲ ﺨﻠﻮﻗﺎﺗِ ِﻪ‬ ِ ‫ﺎﻳﻦ ﻟِﻠ�ﺨﻠ‬ ِ ‫وﻧﺤﻮ ذﻟِﻚ وﻗﺪ ﻋ ِﻠ أن ﺎ ﺛ ﻮﺟﻮد إﻻ اﻟﺨﺎﻟِﻖ واﻟ�ﺨﻠﻮق واﻟﺨﺎﻟِﻖ ﺒ‬
ُ‫ﻮق؟ َﻓﺎَ �ﷲ‬ ٌ ُ ْ َ ٌ ُ َْ ٌ ْ َ َ�َ َ ْ ُ َُ ََ ْ ََ ْ َ ُ ََُ َ ُ ْ ْ َ َ َ َ ْ َ
‫ أﺗ ِﺮ ﻳﺪ ﺑِﺎﻟ ِﺠﻬ ِﺔ أﻧﻬﺎ ﺷﻲء ﻮﺟﻮد ﺨﻠ‬:‫ ﻓﻴﻘﺎل ﻟِ�ﻦ ﻧﻔﻰ اﻟ ِﺠﻬﺔ‬.‫ﺷ ْﻲ ٌء ِﻦ ذاﺗِ ِﻪ؛ َوﻻ ِﻓﻲ ذاﺗِ ِﻪ ﺷ ْﻲ ٌء ِﻦ َ ﺨﻠﻮﻗﺎﺗِ ِﻪ‬
ََ َ َ
ُ ْ َ ْ ٌ َُ َ َ ْ َ َْ َ� � َ ْ َ ََ َ َ ْ َ َ َ َ َ ْ ُ ُ ْ َ َ ُ ْ َْ ً َ َ َْ
‫ﺎت َوﻛﺬﻟِ َﻚ‬ ِ ‫ﺎﻳﻦ ﻟِﻠ�ﺨﻠﻮﻗ‬ ِ ‫ﺎت َأم ﺗ ِﺮ ﻳﺪ ِﺑﺎﻟ َِﺠﻬ ِﺔ ﺎ و راء اﻟﻌﺎﻟ ِ ؟ َﻓﻼ ر ﻳﺐ أ َن اﷲ ﻓﻮق اﻟﻌﺎﻟ ِ ﺒ‬ ِ ‫اﺧﻼ ِﻓﻲ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫ﻟﻴﺲ د‬
ْ َ َ ُ ْ َ ْ ْ ْ َ ٌ َ َ � � ُ ُ ْ َ َ ْ َ َ
ْ َ � َ� َ ُ ُ َ ُ � َ َ َْ ُ َُ
‫ﺎت؟ ﻓ ِﺈن‬ ِ ‫اﺧﻞ ِﻓﻲ ﺷﻲ ٍء ِﻦ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫ أﺗ ِﺮ ﻳﺪ ﺑِﺬﻟِﻚ أن اﷲ ﻓﻮق اﻟﻌﺎﻟ ِ ؟ أو ﺗ ِﺮ ﻳﺪ ﺑِ ِﻪ أن اﷲ د‬:‫ﻳﻘﺎل ﻟِ�ﻦ ﻗﺎل اﷲ ِﻓﻲ ِﺟﻬ ٍﺔ‬
ٌ َ ََُ َ � َْ ْ َ � َ ََُ َ� ْ ََْ
َ َ
‫ﺎﻃﻞ‬ِ ‫أردت اﻷول ﻓﻬﻮ ﺣﻖ و إِن أردت اﻟﺜﺎ ِﻧﻲ ﻓﻬﻮ ﺑ‬
Examples include the disputes among people regarding [terms like] ‘direction’ (jihah)
and ‘occupying space’ (taḥayyuz), and others. The term ‘direction’ (jihah) might be
intended to mean something existent other than All!h, which would thus be created, as
when ‘direction’ is intended to mean the Throne itself or the heavens themselves.
Alternatively, it might be intended to mean that which is not an existent entity other than
All!h, the Exalted, as when ‘direction’ is intended to mean what is above the universe. It
is known that the texts neither affirm nor negate the specific term ‘jihah,’ although they
do affirm Highness (‘uluww), Rising Over (istiw!’), Aboveness (fawqiyyah), ascension to
Him (‘urūj ilayhi), and the like. It is also known that nothing exists except the Creator and
the created, and the Creator is distinct (mub!yin) from the created, Glorified and Exalted
is He. Nothing of His Essence is within His creatures, and nothing of His creatures is within
His Essence. Therefore, it should be said to one who negates ‘direction’: Do you mean by
‘direction’ something existent and created? If so, All!h is not contained within created
things. Or do you mean by ‘direction’ that which is beyond the universe? If so, there is no
doubt that All!h is above the universe, distinct from created beings. Likewise, it should
be said to one who says, ‘All!h is in a direction’: Do you mean by that that All!h is above
the universe? Or do you mean that All!h is inside some created thing? If you intend the
former, it is true. If you intend the latter, it is false.
َْ َْْ َ َ � ُ� ُْ َ َ َْ َْ َُ ََْ ُ َ ْ َ ُ� ََ ُ َ ُ ْ َ ْ ُ ُ ُ َ َ� � َ َ ََ ْ � َ � ُ َْ َ َ َ َ
‫ات َواﻷر َض َوﻗﺪ‬ ِ ‫ إن أراد ﺑِ ِﻪ أن اﷲ ﺗﺤﻮزه اﻟ�ﺨﻠﻮﻗﺎت ﻓﺎﷲ أﻋﻈ وأﻛﺒﺮ؛ ﺑﻞ ﻗﺪ و ِﺳﻊ ﻛﺮ ِﺳﻴﻪ اﻟﺴ�ﻮ‬:‫وﻛﺬﻟِﻚ ﻟﻔﻆ اﻟﺘﺤﻴ ِﺰ‬
َ َْ ٌ ‫ات َ ْﻄﻮ �ﻳ‬ ً َ ُ َْ ْ َ َْ � َ َ� ُ ََ َ َ
� ‫ﻴﻌﺎ َﻗ ْﺒ َﻀ ُﺘ ُﻪ َﻳ ْﻮ َم ْاﻟﻘ َﻴﺎ َ ﺔ َو‬ َ ََ ُ� َ َ
‫ َوﻗﺪ ﺛ َﺒ َﺖ‬. ﴾‫ﺎت ِﺑ َﻴ ِ ﻴ ِﻨ ِﻪ‬ ِ
ُ ‫ﺎو‬
َ ‫اﻟﺴ‬
ِ ِ ِ ‫ ﴿و ﺎ ﻗﺪر وا اﷲ ﺣﻖ ﻗﺪ ِر ِه واﻷرض ﺟ‬:‫ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
ُ ُ ْ َ َ
ْ َ ُ ُ ُ َ
َْ َ َ ْ ْ ُ� ُ َْ َ ُ� َ َ � ْ َ
‫ أﻧﺎ اﻟ َ� ِﻠ ُﻚ أﻳ َﻦ ُ ﻠﻮك‬:‫ات ِﺑ َﻴ ِ ﻴ ِﻨ ِﻪ ﺛ � َﻳﻘﻮل‬ ََ �
ِ ‫ ﴿ﻳﻘ ِﺒﺾ اﷲ اﻷرض و ﻳﻄ ِﻮي اﻟﺴ�ﻮ‬:‫ﺎح ﻋﻦ اﻟﻨ ِﺒ �ﻲ ﷺ أﻧﻪ ﻗﺎل‬ ِ ‫اﻟﺼ َﺤ‬
� ‫ﻓﻲ‬
ِ
ُ‫اﻟﺴ ْﺒﻊ‬
� ‫ات‬ � ‫ ﴿ َ ﺎ‬:‫ﺎن ﺑﺎﻟﻜ َﺮة﴾ َوﻓﻲ َﺣﺪﻳﺚ ْاﺑﻦ َﻋ �ﺒﺎس‬
ُ ‫اﻟﺴ َ� َﻮ‬ ُ ْ َ ‫اﻟﺼ ْﺒ َﻴ‬ َ
� ‫ﻮﻫﺎ ﻛ َ�ﺎ َﻳ ْﺪ ُﺣﻮ‬ َ � َ
َ ‫ ﴿ َو إﻧ ُﻪ ﻟ َﻴ ْﺪ ُﺣ‬:‫آﺧ َﺮ‬ َ َ َْْ
ٍ ِ ِ ِ ِ ِ ِ ِ ٍ ‫اﻷر ِض؟﴾ و ِﻓﻲ ﺣ ِﺪ‬
‫ﻳﺚ‬
َ َ ُ ْ َْ ْ َ ٌ َ ُْ ُ�َ َ ََ ْ َ ُْ َ َ َ َََْ َ � َ ْ � َ � ‫اﻟﺴ ْﺒ ُﻊ َو َ ﺎ ﻓﻴﻬ‬
� ‫ﻮن‬ َْ َ
َ ‫اﻷ ْر ُﺿ‬
‫ﺎت؛ أ ْي‬ ِ ‫ﻮﻗ‬ ‫ﻠ‬ ‫ﺨ‬ �‫اﻟ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﺎز‬ ‫ﺤ‬ ‫ﻨ‬ ‫ﻪ‬ ‫ﻧ‬‫أ‬ ‫ﻪ‬
ِِ ‫ﺑ‬ ‫اد‬ ‫ر‬ ‫أ‬ ‫ن‬ ِ ‫إ‬ ‫و‬ ﴾ ‫ﻛ‬ ‫ﺪ‬ ‫ﺣ‬ ‫أ‬ ‫ﺪ‬
ِ ِ ِ ِ ‫ﻳ‬ ‫ﻲ‬ ‫ﻓ‬ ‫ﺔ‬ ‫ﻟ‬ ‫د‬‫ﺮ‬‫ﺨ‬ ‫ﻛ‬ ‫إﻻ‬ ‫ﻦ‬ِ �‫ﺣ‬ ‫اﻟﺮ‬ ‫ﺪ‬ ‫ﻳ‬
ِ ِ ِ ِ ‫ﻲ‬ ‫ﻓ‬ ‫ﻦ‬ ‫و‬
َْ ْ ٌ َ َْ ََ َ َ َ َ َْ � � ُ � َ َ َ َ َ ُ َ َ ْ ُ َ ُ َ َ � َ َ َْ َ ْ َ ٌ َ ْ ُ ََ ٌ َ ُ
‫ ﻓﻮق ﺳ�ﻮاﺗِ ِﻪ ﻋﻠﻰ ﻋﺮ ِﺷ ِﻪ ﺑﺎﺋِﻦ ِﻦ ﺧﻠ ِﻘ ِﻪ‬:‫ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻛ�ﺎ ﻗﺎل أﺋِ�ﺔ اﻟﺴﻨ ِﺔ‬:‫ﺎﻳﻦ ﻟﻬﺎ ﻨﻔ ِﺼﻞ ﻋﻨﻬﺎ ﻟﻴﺲ ﺣﺎﻻ ِﻓﻴﻬﺎ‬ ِ ‫ﺒ‬
Similarly, regarding the term ‘occupying space’ (taḥayyuz): If one means by it that All!h
is contained (taḥūzuhu) by created things, then All!h is Greater and Mightier [than that];
indeed, {His Kurs" extends over the heavens and the earth} [Al-Baqarah: 255]. All!h, the
Exalted, has said: {They have not appraised All!h with true appraisal, while the earth
entirely will be [within] His grip on the Day of Resurrection, and the heavens will be
folded in His right hand.} [Az-Zumar: 67]. It is established in the authentic collections
(Ṣiḥ!ḥ) from the Prophet (peace be upon him) that he said: ‘All!h will grasp the earth
and fold up the heavens in His Right Hand, then He will say: ‘I am the King! Where are
the kings of the earth?’ [Al-Bukh!r", Muslim]. In another narration: ‘And indeed He will
roll them up as boys roll up a ball.’ [Muslim]. And in the narration of Ibn ‘Abb!s: ‘The
seven heavens and the seven earths and all that is within them are not in the Hand of
the Most Compassionate except like a mustard seed in the hand of one of you.’ [Tafs"r
A'-Ṭabar", Ibn Ab" Ḥ!tim]. However, if one means by ‘occupying space’ (taḥayyuz) that

37
He is separate (munḥ!z) from created beings, i.e., distinct (mub!yin) from them, separate
(munfa)il) from them, not indwelling (ḥ!ll) within them, then He, Glorified is He, is as the
Im!ms of the Sunnah have said: above His heavens, upon His Throne, distinct (b!’in)
from His creation.
ٌ ْ ٌ ْ � ُ َْ ُ َ ُ ُ � َ َ ُ َ َْ َ ُ َ َْ ٌ َ ُ ُ � ُ َ ُ َْ َ َ َ َُ � ُ َ َْ
‫ﻴﻪ إﺟ َ�ﺎل َواﺷ ِﺘ َﺮاك‬ ِ ‫ ﻟﻔﻆ اﻟﻈﺎ ِﻫ ِﺮ ِﻓ‬:‫ﻮص ﺮاد أو ﻇﺎ ِﻫﺮﻫﺎ ﻟﻴﺲ ِﺑ�ﺮا ِد ﻓ ِﺈﻧﻪ ﻳﻘﺎل‬ ِ ‫ ﻇﺎ ِﻫﺮ اﻟﻨﺼ‬:‫اﻟﻘﺎ ِﻋﺪة اﻟﺜﺎﻟِﺜﺔ إذا ﻗﺎل اﻟﻘﺎﺋِﻞ‬
َ َْ َ َ ْ ََ ْ َ ْ َْ َ ُ ْ َ ْ َ ُ ْ� َ َ َ � َ ُ َ َْ ُ َْ َ َ ْ َ
‫ﻴﻦ أو َ ﺎ ُﻫ َﻮ ِﻦ ﺧ َﺼﺎﺋِ ِﺼ ِﻬ ﻓﻼ َر ﻳ َﺐ أ �ن َﻫﺬا ﻏﻴ ُﺮ ُ َﺮا ٍد؛ َوﻟ ِﻜ �ﻦ‬ ‫ﺎت اﻟ�ﺨﻠﻮ ِﻗ‬ ِ ‫ﻓ ِﺈن ﺎﻛن اﻟﻘﺎﺋِﻞ ﻳﻌﺘ ِﻘﺪ أن ﻇﺎ ِﻫﺮﻫﺎ اﻟﺘ� ِﺜﻴﻞ ﺑِ ِﺼﻔ‬
ُ � َ‫ﻮن َﻇﺎﻫ ُﺮ ْاﻟ ُﻘ ْﺮآن َو ْاﻟ َﺤﺪﻳﺚ ُﻛ ْﻔ ًﺮا َو َﺑﺎﻃ ًﻼ َوا‬ َ
َ ‫ﻮن أ ْن َﻳ ُﻜ‬ َ ‫ﻮن َﻫ َﺬا َﻇﺎﻫ َﺮ َﻫﺎ َو َﻻ َﻳ ْﺮ َﺗ ُﻀ‬ ُ ُ َ َْ َ� َْ َ ََ �
َ �� ‫ﻮﻧﻮا ُﻳ َﺴ‬
‫ﷲ ﺳﺒﺤﺎﻧﻪ‬ ِ ِ ِ ِ ِ ِ ‫اﻟﺴﻠﻒ واﻷ ِﺋ�ﺔ ﻟ ﻳﻜ‬
َ‫ﻳﻦ َﻳ ْﺠ َﻌ ُﻠﻮن‬ َ ‫ﻮن َﻛ َﻼ ُ ُﻪ �اﻟﺬي َو َﺻ َﻒ ﺑﻪ َﻧ ْﻔ َﺴ ُﻪ َﻻ َﻳ ْﻈ َﻬ ُﺮ ْﻨ ُﻪ �إﻻ َ ﺎ ُﻫ َﻮ ُﻛ ْﻔ ٌﺮ أَ ْو َﺿ َﻼ ٌل َواَ �ﻟﺬ‬ َ ‫وﺗﻌﺎﻟﻰ أَ ْﻋ َﻠ ُ َوأَ ْﺣ َﻜ ُ ْﻦ أَ ْن َﻳ ُﻜ‬
ِ ِ ِ ِ ِ
ُ َ ُ َْ َ ً َ ْ ُ ُ ُ َ ْ َ � َ ْ� َ َ َ َ ْ ِ َ ْ َ ْ َ ُ َ ْ َ ً َ َ َْ ْ َ ْ َ َُ ْ َ َ َ َ َ َ
‫ﻳﻞ ﻳﺨﺎﻟِﻒ‬ ٍ ‫ﺎﺳﺪ ﻇﺎ ِﻫﺮ اﻟﻠﻔ ِﻆ ﺣﺘﻰ ﻳﺠ َﻌﻠﻮه ﺤﺘﺎﺟﺎ إﻟﻰ ﺗﺄ ِو‬ ِ ‫ ﺗﺎرة ﻳﺠﻌﻠﻮن اﻟ�ﻌﻨﻰ اﻟﻔ‬:‫ﻇﺎ ِﻫﺮﻫﺎ ذﻟِﻚ ﻳﻐﻠﻄﻮن ِﻦ وﺟﻬﻴ ِﻦ‬
ٌ َ ُ� ْ َ ْ ْ� ُ َ َ ُ � � َ ْ ََْْ َ � َُ ًَ ََ َ ََ ُ ُ َ ََ َ �
‫ﺎﻃﻞ‬ِ ‫ﺑ‬ ‫ﻪ‬ ‫ﻧ‬‫أ‬ ‫ﻫ‬ ‫د‬ ‫ﺎ‬ ‫ﻘ‬
ِ ِ ِ ِ ِ‫ﺘ‬ ‫ﻋ‬ ‫ﻻ‬ ‫ﻆ‬ ‫ﻔ‬ ‫اﻟﻠ‬ ‫ﺮ‬‫ﻫ‬ِ ‫ وﺗﺎرة ﻳﺮدون اﻟ�ﻌﻨﻰ اﻟﺤﻖ اﻟ ِﺬي ﻫﻮ‬،‫اﻟﻈﺎ ِﻫﺮ وﻻ ﻳﻜﻮن ﻛﺬ ِﻟﻚ‬
‫ﺎ‬ ‫ﻇ‬
Rule Three: When someone says, ‘The apparent meaning (,!hir) of the texts is intended,’
or ‘Their apparent meaning is not intended,’ it should be replied: The term ‘apparent’
(,!hir) involves ambiguity and shared meaning. If the speaker believes that their
apparent meaning implies likening (tamth"l) to the attributes of created beings or implies
characteristics unique to them, then there is no doubt that this [anthropomorphic
meaning] is not intended. However, the Salaf and the Im!ms did not call this
anthropomorphic interpretation the ‘apparent meaning,’ nor did they accept that the
apparent meaning of the Qur’an and Hadith could be disbelief (kufr) and falsehood. All!h,
Glorified and Exalted is He, is far too Knowing and Wise for His speech, with which He
described Himself, to yield nothing apparent except disbelief or misguidance. Those who
consider anthropomorphism to be the apparent meaning err in two ways: Sometimes
they impose a corrupt meaning onto the text, declaring it the ‘apparent meaning,’ thereby
making it seem to require an interpretation (ta’w"l) that contradicts the apparent, when
this is not the case. At other times, they reject the true meaning, which is indeed the
apparent meaning of the text, because they wrongly believe it to be false [due to
perceived anthropomorphism].
� ُ َ َُ َْْ َُ َ ْ َ ْ ََْ َ َ َ ْ ْ ُْ ََْ ْ ُ َْ َْ ُ َ ََ ُ�َْ َ
‫اﷲ ِﻓﻲ‬ ِ ‫ ﴿اﻟﺤﺠﺮ اﻷﺳﻮد ﻳ ِ ﻴﻦ‬:‫ ﴿ﻋﺒ ِﺪي ﺟﻌﺖ ﻓﻠ ﺗﻄ ِﻌ� ِﻨﻲ﴾ اﻟﺤ ِﺪﻳﺚ و ِﻓﻲ اﻷﺛ ِﺮ اﻵﺧ ِﺮ‬:‫(ﻓﺎﻷول ﻛ�ﺎ ﻗﺎﻟﻮا ِﻓﻲ ﻗﻮﻟِ ِﻪ‬
ْ � َ ْ ْ ْ ُ ْ ْ ُ ُُ َْ َ َ َ َ� َ َ َ َ�ََ َ َُ�َ َْ ُ َ َ َ ْ َ َ َْْ
﴾‫اﻟﺮﺣ َ� ِﻦ‬ ‫ﻮب اﻟ ِﻌ َﺒﺎ ِد َﺑﻴ َﻦ أﺻ ُﺒ َﻌﻴ ِﻦ ِﻦ أ َﺻﺎﺑِ ِﻊ‬‫ ﴿ﻗﻠ‬:‫اﷲ َوﻗ �ﺒﻞ َﻳ ِ ﻴﻨ ُﻪ﴾ َوﻗﻮﻟِ ِﻪ‬ ‫اﻷر ِض ﻓ�ﻦ ﺻﺎﻓﺤﻪ أو ﻗﺒﻠﻪ ﻓﻜﺄﻧ�ﺎ ﺻﺎﻓﺢ‬
َ َ
� َ َْ � ُْ ْ َ َ َ � ْ َ � َ َ ُ � ُْ ْ َ ْ َْ ْ َُ ُ َ َُ � َ ْ ُ َ َ ُ ُ َ َْ ْ َ َْ ُ ََ
‫اﻟﺪﻻﻟ ِﺔ ﻟ َﻌ ِﻠ�ﺘ أﻧ َﻬﺎ ﻟ ﺗ ُﺪل‬ ‫ ﻟﻮ أﻋﻄﻴﺘ اﻟﻨﺼﻮص ﺣﻘﻬﺎ ِ ﻦ‬: ‫ ﻗﺪ ُﻋ ِﻠ َ أن ﻟﻴ َﺲ ِﻓﻲ ﻗﻠﻮﺑِﻨﺎ أﺻﺎﺑِﻊ اﻟﺤﻖ ﻓﻴﻘﺎل ﻟﻬ‬:‫ﻓﻘﺎﻟﻮا‬
� َ �
‫إﻻ َﻋﻠﻰ َﺣﻖ‬
The first type of error [imposing a corrupt meaning as the apparent one] is exemplified
by their claims regarding the Hadith: ‘My servant, I was hungry, and you did not feed
Me...’ [Muslim, 2569], and the other report: ‘The Black Stone is All!h’s right hand on earth;
whoever shakes its hand or kisses it, it is as if he has shaken All!h’s hand and kissed His
right hand,’ and His statement: ‘The hearts of the servants are between two Fingers of the
Most Compassionate’ [Muslim, 2654]. They argue: ‘It is known that the Fingers of the
True One are not inside our hearts.’ It should be replied to them: Had you given the texts
their due right in indication, you would have known that they indicate nothing but truth.
ٌ ‫ﻴﻨ ُﻪ﴾ َﺻﺮ‬ َ َ َ�َ َ َ� َ َ َ َ�ََ َ َُ�َ َ ُ َ َ َ ْ ََ َْْ � ُ َ ُ َ ْ َ ْ ُ َ َ ْ ُُ ََْ ُ َْ �َ
‫ﻳﺢ ِﻓﻲ‬ ِ ِ ‫اﷲ ِﻓﻲ اﻷر ِض ﻓ�ﻦ ﺻﺎﻓﺤﻪ وﻗﺒﻠﻪ ﻓﻜﺄﻧ�ﺎ ﺻﺎﻓﺢ اﷲ وﻗﺒﻞ ﻳ‬ ِ ‫ ﴿اﻟﺤﺠﺮ اﻷﺳﻮد ﻳ ِ ﻴﻦ‬:‫أ ﺎ )اﻟﻮا ِﺣﺪ ﻓﻘﻮﻟﻪ‬
َ َ َ ْ َ َ َ َْْ � ُ َ َ َ ُ�َ َْ ََ َ ْ �َ
َ ُ ْ َ َ ُ َ َ � ‫اﻷ ْﺳ َﻮ َد َﻟ ْﻴ َﺲ ُﻫ َﻮ ﺻ َﻔ ًﺔ‬
‫ ﴿ﻓ َ�ﻦ ﻗ �ﺒﻠ ُﻪ َو َﺻﺎﻓ َﺤ ُﻪ‬:‫اﷲ ِﻓﻲ اﻷر ِض﴾ َوﻗﺎل‬ِ ‫ ﴿ﻳ ِ ﻴﻦ‬:‫ﷲ وﻻ ﻫﻮ ﻧﻔﺲ ﻳ ِ ﻴ ِﻨ ِﻪ؛ ِﻷﻧﻪ ﻗﺎل‬ ِ ِ ِ ‫أن اﻟﺤﺠﺮ‬
ً َ ُ َ َْ ُ َ َ ْ ُ � َ ُ ََ َ ْ َْ َ َ � َ ُ ْ َ ُ َ َْ َ � َ ُ ْ � َ ٌ ُ ْ َ َ ُ َ َ َ � َ َ َ� َ َ َ َ � َ َ َ
‫ﻳﺚ ﺑﻴﺎن أن ﺴﺘ ِﻠ�ﻪ ﻟﻴﺲ ﺼﺎ ِﻓﺤﺎ‬ ِ ‫ﻓﻜﺄﻧ�ﺎ ﺻﺎﻓﺢ اﷲ وﻗﺒﻞ ﻳ ِ ﻴﻨﻪ﴾ و ﻌﻠﻮم أن اﻟ�ﺸﺒﻪ ﻟﻴﺲ ﻫﻮ اﻟ�ﺸﺒﻪ ﺑِ ِﻪ ﻓ ِﻔﻲ ﻧﻔ ِﺲ اﻟﺤ ِﺪ‬
ْ ُ ْ � َ ْ َ َ ْ� َ ٌ َ ْ ُ ُ�َ ً ُْ ُ ُ َ َُ ْ ُ َ َْ َ َ َ َْ َ ُ َ َْ ُ � ََ �
‫ َ َﻊ أ �ن َﻫﺬا اﻟ َﺤ ِﺪﻳﺚ إﻧ َ�ﺎ ُﻳﻌ َﺮف َﻋﻦ‬.‫ﻳﻞ‬ِ ‫ﷲ؛ وأﻧﻪ ﻟﻴﺲ ﻫﻮ ﻧﻔﺲ ﻳ ِ ﻴ ِﻨ ِﻪ ﻓﻜﻴﻒ ﻳﺠﻌﻞ ﻇﺎ ِﻫﺮه ﻛﻔﺮا ِﻷﻧﻪ ﺤﺘﺎج إﻟﻰ اﻟﺘﺄ ِو‬ ِ ِ
� َ ْ
‫ﺎس؟‬
ٍ ‫اﺑ ِﻦ ﻋﺒ‬
As for the first example [the Black Stone]: The statement, ‘The Black Stone is All!h’s right

38
hand on earth; whoever shakes its hand or kisses it, it is as if (fa-ka’annam!) he has
shaken All!h’s hand and kissed His right hand,’ is explicit that the Black Stone is not an
attribute of All!h, nor is it His actual Right Hand. This is because it says ‘All!h’s right hand
on earth,’ and it says, ‘whoever kisses it and shakes its hand, it is as if he has shaken All!h’s
hand and kissed His right hand.’ It is well-known that the thing likened (mushabbah) is
not the thing to which it is likened (mushabbah bihi). The report itself clarifies that one
who touches it is not actually shaking All!h’s hand, and that the stone is not His actual
Right Hand. How then can its apparent meaning be deemed disbelief requiring
interpretation? (Moreover, this report is primarily known as a statement from Ibn ‘Abb!s).
َْ ُْ َ َْ ُ ُ َ ْ ُْ ََْ ْ ْ ُ� ُ َُ ً � َُ ُ َ ْ �ََ
� ‫ َﻓ ُﻬ َﻮ ﻓﻲ‬:‫ﻳﺚ ْاﻵ َﺧ ُﺮ‬
‫ َر �ب ﻛﻴﻒ أﻃ ِﻌ ُ�ﻚ َوأﻧ َﺖ‬:‫اﷲ َﻋﺒ ِﺪي ُﺟﻌﺖ ﻓﻠ ﺗﻄ ِﻌ� ِﻨﻲ ﻓ َﻴﻘﻮل‬ ‫ ﴿ﻳﻘﻮل‬:‫ﻴﺢ ﻔﺴﺮا‬ ِ ‫اﻟﺼ ِﺤ‬ ِ ‫وأ ﺎ اﻟﺤ ِﺪ‬
ُ ََُ َُْ ََْ ْ َ َْ ْ َ َ ْ َ ََ ْ َ َْ َْ َ َ َ ً َُ َْ � َ ْ َ ََ ُ ََُ َ َ َ ْ � َ
:‫ أ ﺎ ﻋ ِﻠ�ﺖ أن ﻋﺒ ِﺪي ﻓﻼﻧﺎ ﺟﺎع ﻓﻠﻮ أﻃﻌ�ﺘﻪ ﻟﻮﺟﺪت ذﻟِﻚ ِﻋﻨ ِﺪي ﻋﺒ ِﺪي ِﺮﺿﺖ ﻓﻠ ﺗﻌﺪﻧِﻲ ﻓﻴﻘﻮل‬:‫رب اﻟﻌﺎﻤﻟِﻴﻦ؟ ﻓﻴﻘﻮل‬
ٌ ‫ أَ َ ﺎ َﻋﻠ ْ�ﺖ أَ �ن َﻋ ْﺒﺪي ُﻓ َﻼ ًﻧﺎ َ ﺮ َض َﻓ َﻠ ْﻮ ُﻋ ْﺪﺗﻪ َﻟ َﻮ َﺟ ْﺪﺗﻨﻲ ﻋ ْﻨ َﺪ ُه﴾ َو َﻫ َﺬا َﺻﺮ‬:‫ﻮل‬
‫ﻳﺢ‬
ُ ُ ََ َ َ َ ْ � َ َ ََْ ُ ُ َ َ َْ � َ
‫رب ﻛﻴﻒ أﻋﻮدك وأﻧﺖ رب اﻟﻌﺎﻤﻟِﻴﻦ؟ ﻓﻴﻘ‬
ِ ِ ِ ِ ِ ِ
َ ً َ َ َ َ ُ ُ َْ َ َ ْ ََ ْ ُ َ ََ ْ َ َْ َْ َُ َ ْ ُ َ� � َ
َ ‫ﺎع َﻋ ْﺒ ُﺪ ُه َﻓ َﺠ َﻌ َﻞ ُﺟ‬
‫ﻮﻋ ُﻪ َو َ َﺮ َﺿ ُﻪ َ َﺮ َﺿ ُﻪ ُ ﻔ �ﺴﺮا ذﻟِ َﻚ‬
َ ‫ﻮﻋ ُﻪ ُﺟ‬ ‫ِﻓﻲ أن اﷲ ﺳﺒﺤﺎﻧﻪ ﻟ ﻳ�ﺮض وﻻ ﻳﺠﻊ وﻟ ِﻜﻦ ِﺮض ﻋﺒﺪه وﺟ‬
َْ َ ُ َ ْ َ ٌ َْ َ ْ َ َْ ََْ ُ َ ْ ْ َ ََ ْ ُ َْ َ ْ َ َ ْ َ ََ ْ َ َْ َْ �َ
‫ﻳﻞ‬
ٍ ‫ﻳﺚ ﻟﻔﻆ ﻳﺤﺘﺎج إﻟﻰ ﺗﺄ ِو‬ ِ ‫ِﺑﺄﻧﻚ ﻟﻮ أﻃﻌ�ﺘﻪ ﻟﻮﺟﺪت ذﻟِﻚ ِﻋﻨ ِﺪي وﻟﻮ ﻋﺪﺗﻪ ﻟﻮﺟﺪﺗ ِﻨﻲ ِﻋﻨﺪه؛ ﻓﻠ ﻳﺒﻖ ِﻓﻲ اﻟﺤ ِﺪ‬
As for the other Hadith [‘I was hungry...’], it is found in the Ṣaḥ"ḥ collection with its own
explanation: ‘All!h will say: ‘My servant, I was hungry, and you did not feed Me.’ He will
say: ‘My Lord, how could I feed You when You are the Lord of the worlds?’ He will say:
‘Did you not know that My servant so-and-so was hungry? Had you fed him, you would
have found that [reward] with Me.’ ‘My servant, I was sick, and you did not visit Me.’ He
will say: ‘My Lord, how could I visit You when You are the Lord of the worlds?’ He will
say: ‘Did you not know that My servant so-and-so was sick? Had you visited him, you
would have found Me with him.’ [Muslim, 2569]. This is explicit that All!h, Glorified is He,
does not get sick nor hungry; rather, His servant got sick and His servant got hungry. He
attributed the servant’s hunger to Himself and the servant’s sickness to Himself,
explaining this by saying, ‘Had you fed him, you would have found that [reward] with
Me,’ and ‘Had you visited him, you would have found Me with him.’ Thus, no word
remains in the Hadith that requires interpretation [away from its clear context].
َْ ٌ �ُ َ َْْ � َ
� �َ ُ ‫ﺎﻷ َﺻﺎﺑﻊ َو َﻻ‬ َ َْ � َ ْ � َ َ ْ َْ ُ ْ ُ َ َْ َ ْ ُ ُ ُ ُُ َْ � ََ
‫ﺎس‬ ِِ ‫اﻟﺮﺣ َ� ِﻦ﴾ ﻓ ِﺈﻧ ُﻪ ﻟﻴ َﺲ ِﻓﻲ ﻇﺎ ِﻫ ِﺮ ِه أن اﻟﻘﻠﺐ ﺘ ِﺼﻞ ِﺑ‬ ‫ﺎﺑ ِﻊ‬
ِ ‫وأ ﺎ ﻗﻮﻟ َﻪ ﴿ﻗﻠﻮب اﻟ ِﻌﺒﺎ ِد ﺑﻴﻦ أﺻﺒﻌﻴ ِﻦ ِﻦ أﺻ‬
ْ � ْ ُ َ � َ َ ْ َ َ َْ ْ َ َْ َْ َ ْ � َ َ
‫ﺎب اﻟ ُ� َﺴﺨ ُﺮ َﺑﻴ َﻦ‬ ‫ اﻟﺴﺤ‬:‫ﻟ َﻬﺎ َوﻻ أﻧ َﻬﺎ ِﻓﻲ َﺟﻮ ِﻓ ِﻪ َوﻻ ِﻓﻲ ﻗﻮ ِل اﻟﻘﺎﺋِ ِﻞ َﻫﺬا َﺑﻴ َﻦ َﻳ َﺪ �ي َ ﺎ َﻳﻘﺘ ِﻀﻲ ُ َﺒﺎﺷ َﺮﺗ ُﻪ ﻟِ َﻴ َﺪﻳ ِﻪ َو إِذا ِﻗﻴﻞ‬
ٌَ َ ََ ُ َََ َ
ْ ْ � َُ َ َُ ْ َ ََْ َْ َ
ْ ْ َ َ �
‫ﻴﺮة‬ ‫ﻠﺴ َ�ﺎ ِء َواﻷر ِض وﻧﻈﺎ ِﺋﺮ ﻫﺬا ﻛ ِﺜ‬ � ‫ﺎﺳﺎ ﻟ‬
ِ � ‫اﻟﺴ�ﺎ ِء واﻷر ِض ﻟ ﻳﻘﺘ ِﺾ أن ﻳﻜﻮن‬
As for the statement, ‘The hearts of the servants are between two Fingers (u)bu’ayn) of
the Most Compassionate,’ its apparent meaning does not imply that the heart is
connected to the Fingers, nor touching them, nor that they are inside it. Similarly, when
someone says, ‘This is before my hands (bayna yadayya),’ it does not necessitate direct
contact with his hands. When it is said, ‘The clouds subjected between the sky and the
earth,’ it does not necessitate that they are touching the sky and the earth. Examples of
this are numerous.
َْ َ َْ َْ َ َْ َ َ َْ َْ ً َ ُ ْ� َ ْ ْ َ َ َْ ْ َ ْ
‫َو ِ ��ﺎ ُﻳﺸ ِﺒ ُﻪ َﻫﺬا اﻟﻘﻮل أن ُﻳﺠ َﻌﻞ اﻟﻠﻔﻆ ﻧ ِﻈﻴﺮا ﻟِ َ�ﺎ ﻟﻴ َﺲ ِﺜﻠ ُﻪ ﻛ َ�ﺎ ِﻗﻴﻞ ِﻓﻲ ﻗﻮﻟِ ِﻪ ﴿ َ ﺎ َ ﻨ َﻌ َﻚ أن ﺗﺴ ُﺠ َﺪ ﻟِ َ�ﺎ ﺧﻠﻘ ُﺖ ﺑِ َﻴ َﺪ �ي﴾؟‬
َ َْ ْ َ َ َ � َ َ َْ َ
َْ َ َ ً ْ َ ْ ْ َ َ َ
ْ َ َ َْ َ � ْ َْ َ َْ ُْ َ َ
‫ ﴿أ َوﻟ َﻳ َﺮ وا أﻧﺎ ﺧﻠﻘﻨﺎ ﻟ ُﻬ ِ ��ﺎ َﻋ ِ ﻠﺖ أﻳ ِﺪﻳﻨﺎ أﻧ َﻌﺎ ﺎ﴾؟ ﻓ َﻬﺬا ﻟﻴ َﺲ ِﺜﻞ َﻫﺬا؛ ِﻷﻧ ُﻪ ُﻫﻨﺎ أ َﺿﺎف اﻟ ِﻔﻌﻞ إﻟﻰ‬:‫ﻓ ِﻘﻴﻞ ُﻫ َﻮ ِﺜﻞ ﻗﻮ ِﻟ ِﻪ‬
ً ْ َ َ ُ َ َْ َ َ َ َ َْ َ ْ ْ َ َ َ ُْ ْ ْ َ َ َ َْ ً َ َ َ َ َْ ْ
:‫ ﴿ ِﺑ َﻴ َﺪ �ي﴾ َوأﻳﻀﺎ‬:‫ ﴿ﻟِ َ�ﺎ ﺧﻠﻘ ُﺖ﴾ ﺛ � ﻗﺎل‬:‫ ﴿ﻓ ِﺒ َ�ﺎ ﻛ َﺴ َﺒﺖ أﻳ ِﺪﻳﻜ ﴾ َو ُﻫﻨﺎ أ َﺿﺎف اﻟ ِﻔﻌﻞ إﻟﻴ ِﻪ ﻓﻘﺎل‬:‫ﺎر ﺷ ِﺒﻴﻬﺎ ِﺑﻘﻮﻟِ ِﻪ‬ ‫اﻷﻳ ِﺪي؛ ﻓﺼ‬
َ َ َ َ ُ َْ ُ َ َ َْ َْ َ َ َ ْ� َ َْ َ َ َ ْ َ َْ َ َُْْ َ َ َ �َ ُ ْ ُ َ َْ َ َ َ َ ُ ُ� َ
‫ﺎن﴾ َو ُﻫﻨﺎك‬ ِ ‫ ﴿ﺑﻞ ﻳﺪاه ﺒﺴﻮﻃﺘ‬:‫َﻓ ِﺈﻧﻪ ﻫﻨﺎ َذﻛﺮ ﻧﻔﺴﻪ اﻟ�ﻘﺪﺳﺔ ﺑِ ِﺼﻴﻐ ِﺔ اﻟ�ﻔﺮ ِد و ِﻓﻲ اﻟﻴﺪﻳ ِﻦ َذﻛﺮ ﻟﻔﻆ اﻟﺘﺜ ِﻨﻴ ِﺔ ﻛ�ﺎ ِﻓﻲ ﻗﻮﻟِ ِﻪ‬
ْ ْ َْ ُ َ ْ َ ْ َ َ ْ ْ َ ََْ َ َ َ ْ َ ْ َ َ ْ ْ َ
‫ ﴿ ِﺑ َﻴ ِﺪ ِه اﻟ ُ�ﻠ ُﻚ﴾ َو ِﺑ َﻴ ِﺪ ِه‬:‫ﻴﺮ ﻗﻮ ِﻟ ِﻪ‬ ‫ َو َﻫﺬا ِﻓﻲ )اﻟﺠ� ِﻊ ﻧ ِﻈ‬. ﴾‫ ﴿ﺗﺠ ِﺮي ِﺑﺄﻋ ُﻴ ِﻨﻨﺎ‬:‫ﺎر ﻛﻘﻮ ِﻟ ِﻪ‬ ‫أ َﺿﺎف اﻷﻳ ِﺪ َي إﻟﻰ ِﺻﻴﻐ ِﺔ اﻟﺠ� ِﻊ ﻓﺼ‬
� ََْ ْ ْ َ َ
ًَ ََ ًَ ْ ُ ْ ًَ ُْ َُْْ َ ًَ َ ُ َ َْ ُُ َْ ُ � َ‫ْاﻟ َﺨ ْﻴ ُﺮ ﻓﻲ ) ْاﻟ ُ� ْﻔ َﺮد َﻓﺎ‬
‫ ﴿إﻧﺎ‬:‫ﺎرة ِﺑ ِﺼﻴﻐ ِﺔ اﻟ َﺠ� ِﻊ ﻛﻘﻮﻟِ ِﻪ‬ ‫ﺎرة ِﺑ ِﺼﻴﻐ ِﺔ اﻟ�ﻔﺮ ِد ﻈﻬﺮا أو ﻀ�ﺮا وﺗ‬ ‫ﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻳﺬﻛﺮ ﻧﻔﺴﻪ ﺗ‬ ِ ِ
� َ ْ� َ َْ ْ َ ْ ََ َ� َ� َ ْ � َ ُ َ ْ َ ُ ُ ْ َ َ َ َ َ ُ َ َ
ْ َ ً ُ ً َْ َ َ َ ْ ََ
‫ وﻻ ﻳﺬﻛﺮ ﻧﻔﺴﻪ ﺑِ ِﺼﻴﻐ ِﺔ اﻟﺘﺜ ِﻨﻴ ِﺔ ﻗﻂ؛ ِﻷن ِﺻﻴﻐﺔ اﻟﺠ� ِﻊ ﺗﻘﺘ ِﻀﻲ اﻟﺘﻌ ِﻈﻴ اﻟ ِﺬي‬.‫ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ِﺒﻴﻨﺎ﴾ وأ ﺜﺎل ذﻟِﻚ‬

39
 َ ْ َ
‫ﻮر َو ُﻫ َﻮ ُ ﻘ �ﺪ ٌس َﻋﻦ ذﻟِ َﻚ‬ ُ ْ َ ْ ََ ْ َ َ � ََُ َ ْ� َُ �ََ َ ْ َ ََ ََ � َُ َ�ُ َ ُ� َ َْ
ِ ‫ﻳﺴﺘ ِﺤﻘﻪ؛ و ر ﺑ�ﺎ ﺗﺪل ﻋﻠﻰ ﻌﺎﻧِﻲ أﺳ�ﺎﺋِ ِﻪ وأ ﺎ ِﺻﻴﻐﺔ اﻟﺘﺜ ِﻨﻴ ِﺔ ﻓﺘﺪل ﻋﻠﻰ اﻟﻌﺪ ِد اﻟ�ﺤﺼ‬
Similar to this [first type of error] is treating one expression as equivalent to another when
it is not. For example, regarding His statement: {What prevented you from prostrating to
that which I created with My two Hands (bi-yadayya)?} [Ṣ!d: 75], it is claimed that this is
like His statement: {Do they not see that We have created for them from what Our hands
have made (mimm! ‘amilat ayd"n!) livestock?} [Y!s"n: 71]. However, the latter is not like
the former. In the verse about livestock, He attributed the action (‘amal) to the hands
(amilat ayd"n!), making it similar to the expression {for what your hands have earned}
[Ash-Shūr!: 30]. But in the verse about Adam, He attributed the action [of creating] to
Himself, saying {what I created (lima khalaqtu)}, then specified how by saying {with My
two Hands (bi-yadayya)}. Furthermore, in the verse about Adam, He refers to His Sacred
Self using the singular pronoun (‘I created’), while mentioning the Hands using the dual
form (‘My two Hands’), just as in His statement: {Rather, both His Hands (yad!hu) are
outstretched} [Al-M!’idah: 64]. Conversely, in the verse about livestock, He attributed the
hands using the plural form (‘Our hands’), similar to His statement: {sailing under Our
eyes (bi-a’yunin!)} [Al-Qamar: 14]. This usage of the plural [for hands] corresponds to His
usage of the singular [for Hand] in statements like: {In His Hand (bi-yadihi) is the
dominion} [Al-Mulk: 1] and ‘In His Hand is the good.’ All!h, Glorified and Exalted is He,
sometimes refers to Himself using the singular form (explicitly or implicitly) and
sometimes using the plural form, as in His statement: {Indeed, We (Inn!) have given you
a clear conquest} [Al-Fatḥ: 1] and similar verses. However, He never refers to Himself
using the dual form, because the plural form denotes the Majesty He deserves and may
indicate the meanings of His Names, whereas the dual form denotes a specific, limited
number, and He is sanctified above that.
ْ ْ َْ ُ َ َُ َ َ َْ ْ َ َ � ََْ َ َ َْ َ َْ َْ َ َ َ َْ َ
‫ ﴿ ِﺑ َﻴ ِﺪ ِه اﻟ ُ�ﻠ ُﻚ﴾ َو ِﺑ َﻴ ِﺪ ِه‬:‫ﻴﺮ ﻗﻮ ِﻟ ِﻪ‬ ‫ ﴿ ِ�ﺎ ﻋ ِ ﻠﺖ أﻳ ِﺪﻳﻨﺎ﴾ وﻫﻮ ﻧ ِﻈ‬:‫ ﴿ َ ﺎ َ ﻨ َﻌ َﻚ أن ﺗﺴ ُﺠ َﺪ ِﻟ َ�ﺎ ﺧﻠﻘ ُﺖ ِﺑ َﻴ َﺪ �ي﴾ ﻟ َ�ﺎ ﺎﻛ َن ﻛﻘﻮ ِﻟ ِﻪ‬:‫ﻓﻠﻮ ﻗﺎل‬
َ ََ َ َ َ َ َ ْ� َ َ
ْ َ َ َ َ َ َْ َ َ ً َ َ َ ْ ْ َ َ َ
ْ َ َ ْ َ َُْ ْ
َ
‫اﻹﻓ َﺮا ِد ﻟﺎﻜ َن ُ ﻔ ِﺎرﻗﺎ ﻟ ُﻪ؛ ﻓﻜﻴﻒ إذا ﻗﺎل ﺧﻠﻘﺖ ِﺑ َﻴ َﺪ �ي؟ ِﺑ ِﺼﻴﻐ ِﺔ اﻟﺘﺜ ِﻨﻴ ِﺔ ﻫﺬا ﻊ دﻻﻻ ِت‬ ِ ‫اﻟ َﺨﻴﺮ وﻟﻮ ﻗﺎل ﺧﻠﻘﺖ ِﺑ ِﺼﻴﻐ ِﺔ‬
َْ ُْ ْ ُ ‫اﻟﺴ َﻠﻒ َﻋ َﻠﻰ ْﺜﻞ َ ﺎ َد �ل َﻋ َﻠ ْﻴﻪ ْاﻟ ُﻘ ْﺮ‬
ٌ ‫آن َﻛ َ�ﺎ ُﻫ َﻮ َ ْﺒ ُﺴ‬ َ ْ ْ َ َ ُْْ
ِ �َ ‫ﻴﻀ ِﺔ َﺑﻞ اﻟ ُ�ﺘ َﻮاﺗِ َﺮ ِة َو إِ ْﺟ‬ َ ْ
:‫ﻮط ِﻓﻲ َ ﻮ ِﺿ ِﻌ ِﻪ ِﺜﻞ ﻗﻮﻟِ ِﻪ‬ ِ ِ ِ ِ
� ‫ﺎع‬ ‫ﻳﺚ اﻟ�ﺴﺘ ِﻔ‬
ِ ‫اﻷﺣﺎ ِد‬
َ
ْ ْ َ ْ ُْ َ ُ َْ َ � ٌ َ ََْ َْ َ َ ْ � َ ْ َ ‫اﷲ َﻋ َﻠﻰ َ َﻨﺎﺑ َﺮ ْﻦ ُﻧ‬ � َْ َ ُ ُْْ
‫ﻴﻬ َو َ ﺎ‬ ِ ‫ اﻟ ِﺬﻳﻦ ﻳﻌ ِﺪﻟﻮن ِﻓﻲ ﺣﻜ ِ ِﻬ وأﻫ ِﻠ‬:‫ﻴﻦ اﻟﺮﺣ� ِﻦ و ِﻛﻠﺘﺎ ﻳﺪﻳ ِﻪ ﻳ ِ ﻴﻦ‬ ِ ِ ‫ﻮر ﻋﻦ ﻳ‬ ٍ ِ ِ ِ ‫﴿اﻟ�ﻘ ِﺴﻄﻮن ِﻋﻨﺪ‬
َ ُ َ َْ �
‫ُوﻟﻮا﴾ َوأ ﺜﺎل ذﻟِ َﻚ‬
Therefore, His statement {what I created with My two Hands (bi-yadayya)} cannot be
like His statement {from what Our hands have made (mimm! ‘amilat ayd"n!)}. The latter
[plural form] is analogous to His statements {In His Hand (bi-yadihi) is the dominion}
and ‘In His Hand is the good’ [which use the singular]. Even if He had said ‘I created with
My Hand’ (using the singular), it would still be distinct [from amilat ayd"n!]. How much
more distinct is it, then, when He says {I created with My two Hands (bi-yadayya)} using
the dual form? This is further supported by the indications of numerous, widely
transmitted (mustaf".ah)—indeed, mass-transmitted (mutaw!tirah)—Ahadith, and the
consensus (ijm!’) of the Salaf affirming what the Qur’an indicates, as elaborated
elsewhere. Examples include his [the Prophet’s (peace be upon him)] statement: ‘The
just will be with All!h on pulpits of light, at the right hand of the Most Compassionate—
and both His Hands are right—those who are just in their judgment, their families, and
what they rule over.’ [Muslim, 1827] and similar narrations.
�
‫ َواﻟﻈﺎ ِﻫ ُﺮ‬- ‫ﺎﻫﺎ‬ َ ‫اﻟﻨ ُﺼﻮص ْاﻟ ُ� �ﺘ َﻔﻖ َﻋ َﻠﻰ َ ْﻌ َﻨ‬ � َ ْ ْ َ ََْ
‫ﺎﻫﺎ ِﻦ ِﺟﻨ ِﺲ ﻇﺎ ِﻫ ِﺮ‬
َ ََ ْ
‫ﻮص اﻟ ُ�ﺘﻨﺎز ِع ِﻓﻲ ﻌﻨ‬ ُ � َ َ � َ ُ ََْ ُ َْ َ َ ْ َ
ِ ِ ِ ‫و إِن ﺎﻛن اﻟﻘﺎﺋِﻞ ﻳﻌﺘ ِﻘﺪ أن ﻇﺎ ِﻫﺮ اﻟﻨﺼ‬
‫ﻴﻦ‬َ ‫اﻟﺴ �ﻨﺔ َوأَﺋ �� ُﺔ ْاﻟ ُ� ْﺴﻠ‬
� ‫ﻳﺮ َو �اﺗ َﻔ َﻖ أَ ْﻫ ُﻞ‬ٌ ‫اﷲ َﻟ ��ﺎ أَ ْﺧ َﺒ َﺮ أَ �ﻧ ُﻪ ﺑ ُﻜ �ﻞ َﺷ ْﻲء َﻋﻠﻴ ٌ َوأَ �ﻧ ُﻪ َﻋ َﻠﻰ ُﻛ �ﻞ َﺷ ْﻲء َﻗﺪ‬
َ � ‫ َﻓﺈ �ن‬- ‫ُﻫ َﻮ ْاﻟ ُ� َﺮ ُاد ﻓﻲ ْاﻟ َﺠ ﻴﻊ‬
ِِ ِ ِ
َ
ِ ٍ ِ ٍ ِ ِ ِ ِ ِ
َ ْ َ ُُْ َ َُ ْ � َ َ ُ ُ َْ ُْ� ُ َْ ْ ْ َ َ ٌ َُ َ َ َ َ � ََ
َ َ ََ ََ �َ ََ
‫ ﺎﻛن ِﻦ اﻟ�ﻌﻠﻮمِ أﻧﻬ ﻟ ﻳ ِﺮ ﻳﺪوا ﺑِﻬﺬا اﻟﻈﺎ ِﻫ ِﺮ أن ﻳﻜﻮن ِﻋﻠ�ﻪ ﻛ ِﻌﻠ ِ ﻨﺎ‬:‫ﻋﻠﻰ أن ﻫﺬا ﻋﻠﻰ ﻇﺎ ِﻫ ِﺮ ِه وأن ﻇﺎ ِﻫﺮ ذﻟِﻚ ﺮاد‬
ُ ْ َ ْ ُْ ُ�َ ُْ ُ َُ ْ ُ َ َْ ًَ َ ٌ َ ًَ َ ٌ َ ًَ َ � َ ُ�َ َ َ َُ� �َ َ َ َ َ َ َ َُْ ُُ َ ُْ َ
‫ﻮق‬ ِ ‫وﻗﺪرﺗﻪ ﻛﻘﺪرﺗِﻨﺎ وﻛﺬﻟِﻚ ﻟ�ﺎ اﺗﻔﻘﻮا ﻋﻠﻰ أﻧﻪ ﺣﻲ ﺣ ِﻘﻴﻘﺔ ﻋﺎﻟِ ﺣ ِﻘﻴﻘﺔ ﻗﺎ ِدر ﺣ ِﻘﻴﻘﺔ؛ ﻟ ﻳﻜﻦ ﺮادﻫ أﻧﻪ ِﺜﻞ اﻟ�ﺨﻠ‬

40
� ‫ ﴿ ُﺛ‬:‫اﷲ َﻋ ْﻨ ُﻬ ْ َو َر ُﺿﻮا َﻋ ْﻨ ُﻪ﴾ َو َﻗ ْﻮﻟﻪ‬ َ � ُ َ ُْ� ُ َ ََ َْ
ُ � ‫ﻮﻧ ُﻪ﴾ ﴿ َرﺿ َﻲ‬ ُ َ َ َََ ٌ َ ٌ َ � َ َُ
‫ﻳﺮ؛ ﻓﻜﺬﻟِ َﻚ إذا ﻗﺎﻟﻮا ِﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﻳ ِﺤﺒﻬ و ﻳ ِﺤﺒ‬ ‫اﻟ ِﺬي ﻫﻮ ﺣﻲ ﻋ ِﻠﻴ ﻗ ِﺪ‬
�
ِِ ِ
ً َ َ َ ُ ْ َْ َ ْ َ ً َ ْ ُُ َ َ ُ َ ْ َ َ َ ََْ َْ َ َ َ ُ�َ َْْ َ َ ََ ْ
‫ﻮق َوﻻ ُﺣ �ﺒﺎ ﻛ ُﺤ �ﺒ ِﻪ َوﻻ ِرﺿﺎ‬ ِ ‫اﺳﺘﻮى ﻋﻠﻰ اﻟﻌﺮ ِش﴾ أﻧﻪ ﻋﻠﻰ ﻇﺎ ِﻫ ِﺮ ِه ﻟ ﻳﻘﺘ ِﺾ ذﻟِﻚ أن ﻳﻜﻮن ﻇﺎ ِﻫﺮه اﺳ ِﺘﻮاء ﺎﻛﺳ ِﺘﻮا ِء اﻟ�ﺨﻠ‬
َ
‫ﻛ ِﺮ َﺿ ُﺎه‬
[The second type of error is rejecting the true apparent meaning:] If the speaker believes
that the apparent meaning of the texts whose interpretation is disputed is of the same
nature as the apparent meaning of the texts whose interpretation is agreed upon—and
that the apparent meaning is intended in all cases—[then the following applies]: When
All!h informed that He is {All-Knowing of everything} and {over all things Powerful}, and
Ahl as-Sunnah and the Im!ms of the Muslims agreed that this is taken according to its
apparent meaning (,!hir) and that this apparent meaning is intended, it is well
understood that they did not intend by this ‘apparent meaning’ that His knowledge is like
our knowledge or His power like our power. Likewise, when they agreed that He is truly
Living (Ḥayy ḥaq"qatan), truly Knowing (‘Ālim ḥaq"qatan), truly Powerful (Q!dir
ḥaq"qatan), their intention was not that He is like the created being who is living,
knowing, and powerful. Similarly, when they say regarding His statements {He will love
them and they will love Him} [Al-M!’idah: 54], {All!h being pleased with them and they
pleased with Him} [Al-M!’idah: 119], and His statement {Then He rose over (istaw! ‘al!)
the Throne} [e.g., Al-A’r!f: 54], that these are taken according to their apparent meaning,
this does not necessitate that the apparent meaning implies an Istiw!’ like the istiw!’
(settling/mounting) of a creature, nor love like its love, nor pleasure like its pleasure.
ْ ً َ َ ْ َ َ ُ َ َ َْ َُ َ َ ُ ْ َْ َ ُ َُ َ � َ َ �َ � َُ ُ َ ُْْ َ َ ْ َ
‫ﻮن ﺷ ْﻲ ٌء ِﻦ ﻇﺎ ِﻫ ِﺮ ذﻟِ َﻚ ُ َﺮادا َو إِن‬ ‫ﺎت اﻟ�ﺨﻠﻮ ِﻗﻴﻦ ﻟ ِﺰ ﻪ أن ﻻ ﻳﻜ‬ ِ ‫ﺎت ﺗ�ﺎﺛِﻞ ِﺻﻔ‬ ِ ‫ﻓ ِﺈن ﺎﻛن اﻟ�ﺴﺘ ِ ﻊ ﻳﻈﻦ أن ﻇﺎ ِﻫﺮ اﻟﺼﻔ‬
� َ � ً َُ َ ُ َ ْ ُ َْ َ َ � َ َ ُ َْ َُ ْ ُ َ َْ � َ ْ ََ َ ْ ُ َ َ َ َ َ � َ ُ ََْ َ َ
‫ﻴﻞ َﻳ ُﺪل‬ِ ‫ﺎﻛن ﻳﻌﺘ ِﻘﺪ أن ﻇﺎ ِﻫﺮﻫﺎ ﺎ ﻳ ِﻠﻴﻖ ِﺑﺎﻟﺨﺎ ِﻟ ِﻖ و ﻳﺨﺘﺺ ِﺑ ِﻪ ﻟ ﻳﻜﻦ ﻟﻪ ﻧﻔﻲ ﻫﺬا اﻟﻈﺎ ِﻫ ِﺮ وﻧﻔﻲ أن ﻳﻜﻮن ﺮادا إﻻ ِﺑﺪ ِﻟ‬
‫ﻴﻊ‬ َ ْ ُ َ َ ْ ُ ُ َ َ ‫اﻟﺼ َﻔ‬ � ‫اﻟﻨ ْﻔﻲ؛ َو َﻟ ْﻴ َﺲ ﻓﻲ ْاﻟ َﻌ ْﻘﻞ َو َﻻ‬
� ‫اﻟﺴ ْ�ﻊ َ ﺎ َﻳ ْﻨﻔﻲ َﻫ َﺬا �إﻻ ْﻦ ﺟ ْﻨﺲ َ ﺎ َﻳ ْﻨﻔﻲ ﺑﻪ َﺳﺎﺋ َﺮ‬ � ََ
ِ ِ ‫ﺎت ﻓﻴﻜﻮن اﻟﻜﻼم ِﻓﻲ اﻟﺠ‬ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻋ ﻠﻰ‬
ً َ
‫وا ِﺣﺪا‬
Therefore, if the listener assumes that the apparent meaning of the Attributes implies
resemblance to the attributes of created beings, it would follow for him that none of that
apparent meaning is intended. However, if he believes that their apparent meaning is
that which befits the Creator and is unique to Him, then he has no grounds to negate this
apparent meaning or deny that it is intended, unless there is evidence proving such
negation. Yet, there is nothing in reason or revelation that negates this [true apparent
meaning], except arguments of the same type used [by others] to negate all other
Attributes. Thus, the principle governing all Attributes is one and the same.
ٌ َ
‫اض َو ِﻫ َﻲ ﻗﺎﺋِ َ�ﺔ‬ٌ ‫ َو ْﻨ َﻬﺎ َ ﺎ ُﻫ َﻮ َ َﻌﺎن َوأَ ْﻋ َﺮ‬:‫ﺎض َﻟ َﻨﺎ َﺎﻛ ْﻟ َﻮ ْﺟﻪ َو ْاﻟ َﻴﺪ‬ ٌ ‫ﺎم َوﻫ َﻲ أَ ْﺑ َﻌ‬ ٌ ‫ﺎن َوأَ ْﺟ َﺴ‬ ٌ ‫ﺎن َﻫ َﺬا أَ �ن ﺻ َﻔﺎﺗ َﻨﺎ ْﻨ َﻬﺎ َ ﺎ ﻫ َﻲ أَ ْﻋ َﻴ‬
ُ ‫َو َﺑ َﻴ‬
ٍ ِ ِ ِ ِ ِ ِ ِ ِ
َُْ َْ ٌ َ ٌ َ � َ ُ�َ ُ َ َْ َ َ َ �َ � � � َ ُ َْ ْ ْ � � ُ َ ُْْ َ ْ ْ َ ََ ْ َ َ َْ َ ْ � َ َ
‫ ﻟ ﻳﻘﻞ‬:‫ ﺛ إن ِﻦ اﻟ�ﻌﻠﻮمِ أن اﻟﺮب ﻟ�ﺎ وﺻﻒ ﻧﻔﺴﻪ ﺑِﺄﻧﻪ ﺣﻲ ﻋ ِﻠﻴ ﻗ ِﺪﻳﺮ‬.‫ ﺎﻛﻟﺴ� ِﻊ واﻟﺒﺼ ِﺮ واﻟﻜﻼمِ واﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة‬:‫ﺑِﻨﺎ‬
ََ َ �َ َْ َ َ َََ َ� ْ ُْ � َ َ ُ َْ � َ َُ ُ َْ َ َ َ َ � َ ُ ْ ُ ْ
‫ﻮم ذﻟِ َﻚ ِﻓﻲ َﺣﻘ ِﻪ ِﺜﻞ َ ﻔ ُﻬﻮ ِ ِﻪ ِﻓﻲ َﺣﻘﻨﺎ؛ ﻓﻜﺬﻟِ َﻚ ﻟ ��ﺎ َو َﺻﻒ ﻧﻔ َﺴ ُﻪ ِﺑﺄﻧ ُﻪ ﺧﻠﻖ‬ ‫اﻟ�ﺴ ِﻠ�ﻮن إن ﻇﺎ ِﻫﺮ ﻫﺬا ﻏﻴﺮ ﺮا ٍد ِﻷن ﻔﻬ‬
ُ َْ ْ ُ َ َْ َ � َ ُ ََْ �َ َ َ َ ُ َْ � َ َُ َ َْ ُ ُ َ َ ُ َ ْ َ َ َ ْ ُ َْ ْ ََ َ َ
‫ﻮف‬ ِ ‫ﻮﺟﺐ ذﻟِﻚ أن ﻳﻜﻮن ﻇﺎ ِﻫﺮه ﻏﻴﺮ ﺮا ٍد ِﻷن ﻔﻬﻮم ذﻟِﻚ ِﻓﻲ ﺣﻘ ِﻪ ﻛ�ﻔﻬﻮ ِ ِﻪ ِﻓﻲ ﺣﻘﻨﺎ ﺑﻞ ِﺻﻔﺔ اﻟ�ﻮﺻ‬ ِ ‫آدم ﺑِﻴﺪﻳ ِﻪ ﻟ ﻳ‬
َ َُ ْ َ َ ُ ْ َْ َ َ ْ َ َْ َ َ ُ ُ َ َ َ ُ ْ َ ْ َ َ َ ْ ْ َ َْ ُ َ � َ ُ ْ ُ ُ َْ ْ َ َ َ َ ُ ُ َ ُ
‫ﺎت اﻟ�ﺨﻠﻮ ِﻗﻴﻦ وﻧِﺴﺒﺔ ِﺻﻔ ِﺔ‬ ِ ‫ات اﻟ�ﺨﻠﻮ ِﻗﻴﻦ ﻓ ِﺼﻔﺎﺗﻪ ﻛﺬاﺗِ ِﻪ ﻟﻴﺴﺖ ﻛ ِﺼﻔ‬ ِ ‫ ﻓ ِﺈذا ﺎﻛﻧﺖ ﻧﻔﺴﻪ اﻟ�ﻘﺪﺳﺔ ﻟﻴﺴﺖ ِﺜﻞ ذو‬.‫ﺎﺳﺒﻪ‬ ِ ‫ﺗﻨ‬
ْ َ َ َ َ َْ ُ ‫ﻮب َإﻟ ْﻴﻪ َﺎﻛ ْﻟ َ� ْﻨ‬ ُ ‫ﻮب َﺎﻛ ْﻟ َ� ْﻨ ُﺴﻮب َو َﻻ ْاﻟ َ� ْﻨ ُﺴ‬
ُ ‫ْاﻟ َ� ْﺨ ُﻠﻮق َإﻟ ْﻴﻪ َﻛﻨ ْﺴ َﺒﺔ ﺻ َﻔﺔ ْاﻟ َﺨﺎﻟﻖ َإﻟ ْﻴﻪ َو َﻟ ْﻴ َﺲ ْاﻟ َ� ْﻨ ُﺴ‬
‫ﻮب إﻟﻴ ِﻪ؛ ﻛ َ�ﺎ ﻗﺎل ﷺ ﴿ﺗ َﺮ و َن‬ ِ ‫ﺴ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ْ ْ ْ ْ ْ َ َْ ْ � ََ ْ � َ�َ َ َََْ َ َ ْ� َ ْ ََ ََ ُْ�َ
‫ﺎﻟﺮ ؤ َﻳ ِﺔ َوﻟ ُﻳﺸ �ﺒﻪ اﻟ َ�ﺮﺋِ �ﻲ ﺑِﺎﻟ َ�ﺮﺋِ �ﻲ‬ ِ‫رﺑﻜ ﻛ�ﺎ ﺗﺮ ون اﻟﺸ�ﺲ واﻟﻘ�ﺮ﴾ ﻓﺸﺒﻪ اﻟﺮ ؤ ﻳﺔ ﺑ‬
To clarify this: Our attributes include entities and bodies which are parts of us, like the
face and hand, and they also include meanings and accidents subsisting in us, like
hearing, sight, speech, knowledge, and power. It is well known that when the Lord
described Himself as Living, Knowing, Powerful, Muslims did not say, ‘The apparent
meaning of this is not intended because its concept in His case is like its concept in our
case.’ Likewise, when He described Himself as having created Adam with His two Hands,

41
this does not necessitate that its apparent meaning is unintended because its concept in
His case is like its concept in our case. Rather, the attribute of the described entity is
suitable to that entity. Since His Sacred Self is not like the essences of created beings, His
Attributes, like His Essence, are not like the attributes of created beings. The relation of a
creature’s attribute to the creature is like the relation of the Creator’s attribute to the
Creator, yet the attribute related [in one case] is not like the attribute related [in the
other], nor is the one to whom it is related like the other to whom it is related. This is
similar to the Prophet’s (peace be upon him) saying: ‘You will see your Lord just as you
see the sun and the moon’ [Al-Bukh!r", Muslim]. He likened the seeing to the seeing [in
clarity], but did not liken the One seen to the thing seen.
�َ �ُ َْ َ َْ َْ ْ َ َْ َ � َْ ُ � َََ � ْ ً َ �َ ََُ َ � َ َْ ُ �َََ َ َ َ
‫ﻴﺮ ِﻨ َﻬﺎ؛ أو أﻛﺜ ِﺮ َﻫﺎ أو ﻛﻠ َﻬﺎ أﻧ َﻬﺎ‬ ٍ ‫ﺎت أو ﻛ ِﺜ‬ ِ ‫ﺎس ﻳﺘﻮﻫ ِﻓﻲ ﺑﻌ ِﺾ اﻟﺼﻔ‬ ِ ‫وﻫﺬا ﻳﺘﺒﻴﻦ ِﺑـ اﻟﻘﺎ ِﻋﺪ ِة اﻟﺮ ِاﺑﻌ ِﺔ وﻫﻮ أن ﻛ ِﺜﻴﺮا ِﻦ اﻟﻨ‬
َْ ُُ َْ َ ُ َ َ ْ ْ َ َ َ َ َ
َ َ ْ ٍ ‫ﻳﺪ أ ْن َﻳﻨﻔ َﻲ ذﻟ َﻚ اﻟﺬي ﻓﻬ َ� ُﻪ ﻓ َﻴﻘ ُﻊ ﻓﻲ )أ ْر َﺑ َﻌﺔ أﻧ َﻮ‬ � َ ْ َ ُ ‫ﻴﻦ ﺛ � ُﻳﺮ‬ ُ ُ ْ
َ ‫ُﺗ َ�ﺎﺛ ُﻞ ﺻ َﻔﺎت اﻟ َ�ﺨﻠﻮﻗ‬
ْ
‫ )أﺣﺪﻫﺎ ﻛﻮﻧﻪ ِﺜﻞ‬- :‫ﻳﺮ‬ ِ ‫اع ِﻦ اﻟ َ�ﺤﺎ ِذ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ْ َ َ َ � � ُ ْ� � َ ُ َْ � � َ َ َ ُ ْ َْ َ َ � ْ َُ َ َ
‫ﻮص ُﻫ َﻮ اﻟﺘ� ِﺜﻴﻞ )اﻟﺜﺎ ِﻧﻲ أﻧ ُﻪ إذا َﺟ َﻌﻞ ذ ِﻟ َﻚ ُﻫ َﻮ َ ﻔ ُﻬﻮ َ َﻬﺎ‬ ِ ‫ﺼ‬ُ ‫اﻟﻨ‬ ‫ﻮل‬ ‫ﻟ‬‫ﺪ‬ ‫ن‬ ‫أ‬ ‫ﻦ‬ ‫ﻇ‬ ‫و‬ ‫ﻴﻦ‬ ‫ﻗ‬
ِ ‫ﻮ‬‫ﻠ‬ ‫ﺨ‬ � ‫اﻟ‬ ‫ﺎت‬ِ ِِ ِ ‫ﻔ‬ ‫ﺼ‬ ‫ﺑ‬ ‫ﻮص‬ ُ ‫اﻟﻨ‬
‫ﺼ‬ ‫ﺎ ﻓ ِﻬ�ﻪ ِﻦ‬
� ََ ُ � َ َ َ َ َ َ َ ََْ � َ َ � َ � َ ْ ْ َْ َ ْ � َ � َ ً َ � َ ُ ُ ُ � ْ َ َ َُ � َ َ
‫ﻮص؛ وﻇﻨ ِﻪ‬ ِ ‫ ﻓﻴﺒﻘﻰ ﻊ ِﺟﻨﺎﻳ ِﺘ ِﻪ ﻋﻠﻰ اﻟﻨﺼ‬.‫ﷲ‬ ِ ‫ﺎت اﻟﻼﺋِﻘ ِﺔ ِﺑﺎ‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫وﻋﻄﻠﻪ ﺑ ِﻘﻴﺖ اﻟﻨﺼﻮص ﻌﻄﻠﺔ ﻋ�ﺎ دﻟﺖ ﻋﻠﻴ ِﻪ ِﻦ إﺛﺒ‬
ُ‫اﷲ‬ � َ َ َْ َ َ � َ َْ ُ َْ ُ ْ� َُ َ ََ ْ ُ َ ُْ � � َ � َ ُ َْ ُ َ َ � َ‫اﻟﺴ �ﻴﺊ �اﻟﺬي َﻇ �ﻨ ُﻪ ﺑﺎ‬ �
‫ ﻗﺪ ﻋﻄﻞ ﺎ أودع‬- ‫ﺎﻃﻞ‬ ِ ‫ ﺣﻴﺚ ﻇﻦ أن اﻟ ِﺬي ﻳﻔﻬ ِﻦ ﻛﻼ ِ ِﻬ�ﺎ ﻫﻮ اﻟﺘ� ِﺜﻴﻞ اﻟﺒ‬- ‫ﷲ و رﺳﻮﻟِ ِﻪ‬ ِ ِ ِ ِ
َ � َ ْ َ
َْ ُ� ُ � َ ََ � ََ َ � � َ ْ َ َ ْ َ � َ � َ ْ ْ َ ََ ُ ُ ُ َ َ
‫ﺎت‬ ِ ‫اﷲ ﺗﻌﺎﻟﻰ )اﻟﺜﺎ ِﻟﺚ أﻧﻪ ﻳﻨ ِﻔﻲ ِﺗﻠﻚ اﻟﺼﻔ‬ ِ ‫اﻹﻟ ِﻬﻴ ِﺔ اﻟﻼ ِﺋﻘ ِﺔ ِﺑﺠﻼ ِل‬ ِ ‫ﷲ واﻟ�ﻌﺎ ِﻧﻲ‬ ِ ِ ‫ﺎت‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫و رﺳﻮﻟﻪ ِﻓﻲ ﻛﻼ ِ ِﻬ�ﺎ ِﻦ إﺛﺒ‬
َ ْ َ � َ ْ َ � � ُ َ ُ�َ ُ � � � ُ� َ ْ َ َ ً � َ ُ ُ ُ ََ ْ َْ � ْ َ
‫ﺎت‬ ِ ‫ﺎت ِﻦ ِﺻﻔ‬ ِ ‫ﻴﺾ ﺗِﻠﻚ اﻟﺼﻔ‬ ِ ‫ أﻧﻪ ﻳ ِﺼﻒ اﻟﺮب ِﺑﻨ ِﻘ‬:‫اﷲ ﻋﺰ وﺟﻞ ِﺑﻐﻴ ِﺮ ِﻋﻠ ٍ ؛ ﻓﻴﻜﻮن ﻌﻄﻼ ﻟِ�ﺎ ﻳﺴﺘ ِﺤﻘﻪ اﻟﺮب اﻟﺮ ِاﺑﻊ‬ ِ ‫ﻋﻦ‬
َ ُ ْ َ ْ ُ َ � َ َ � � َ � َ ْ َ � �َ ‫ﻮن َﻗ ْﺪ َﻋ �ﻄ َﻞ ﺑﻪ ﺻ َﻔﺎت ْاﻟ َﻜ‬ ُ ‫ﺎدات أَ ْو ﺻ َﻔﺎت ْاﻟ َ� ْﻌ ُﺪو َ ﺎت َﻓ َﻴ ُﻜ‬ َ َ َ ْ َ ‫اﻷ ْ َﻮ‬ َْ
‫ﺎت‬ ِ ‫ﺎل اﻟ ِﺘﻲ ﻳﺴﺘ ِﺤﻘﻬﺎ اﻟﺮب و ﺜﻠﻪ ﺑِﺎﻟ�ﻨﻘﻮﺻ‬ ِ ِ ِ ِِ ِ ِ ِ ِ �‫ات واﻟﺠ‬ ِ
ََ ُ َ ْ َُ َ ُ ْ َ ْ َ ْ� َُ ََ ُ َْ ََ َ َ َ � ْ َْ َ ْ � َ � َ َ ُ � َ � َ َ َ َُْْ َ
ِ‫ ﻓﻴﺠ�ﻊ ِﻓﻲ ﻛﻼم‬.‫ﺎت‬ ِ ‫ﺎت وﺟﻌﻞ ﺪﻟﻮﻟﻬﺎ ﻫﻮ اﻟﺘ� ِﺜﻴﻞ ِﺑﺎﻟ�ﺨﻠﻮﻗ‬ ِ ‫ﺎت وﻋﻄﻞ اﻟﻨﺼﻮص ﻋ�ﺎ دﻟﺖ ﻋﻠﻴ ِﻪ ِﻦ اﻟﺼﻔ‬ ِ ‫واﻟ�ﻌﺪو‬
� َ ْ َ ْ
ً ُ ُ َُ ْ� َ ْ � َ َْ � َ �
‫اﷲ َو َآﻳﺎﺗِ ِﻪ‬ ِ ‫ﻴﻞ ﻳﻜﻮن ﻠ ِﺤﺪا ِﻓﻲ أﺳ�ﺎ ِء‬ ِ ‫ﻴﻞ واﻟﺘ� ِﺜ‬ ِ ‫اﷲ ﺑﻴﻦ اﻟﺘﻌ ِﻄ‬ ِ ‫اﷲ و ِﻓﻲ‬ ِ
This is clarified by: Rule Four: Many people imagine, regarding some, many, most, or all
of the Attributes, that they resemble the attributes of created beings. Then, wanting to
negate this [false] understanding, they fall into four types of pitfalls: (1) Misinterpretation
as Resemblance: They understand the texts as implying resemblance to the attributes of
created beings and assume that the indication of the texts is anthropomorphism
(tamth"l). (2) Negation of True Meaning (Ta’'"l): Having assumed this [anthropomorphic]
meaning, they negate it, leaving the texts devoid (mu’a''alah) of the affirmation of
Attributes befitting All!h that they actually indicate. Thus, in addition to committing an
offense against the texts and holding a negative assumption about All!h and His
Messenger—by thinking that what is understood from their words is false
anthropomorphism—they have also negated the affirmation of All!h’s Attributes and the
divine meanings befitting All!h’s Majesty that All!h and His Messenger embedded in
their words. (3) Negation Without Knowledge: They negate these Attributes from All!h,
Mighty and Majestic is He, without knowledge, thereby becoming negators (mu’a''il) of
what the Lord deserves. (4) Affirmation of Deficient Opposites: They describe the Lord
with the opposite of those [perfect] Attributes, using attributes of the dead, inanimate
objects, or non-existent things. Thus, they have negated the attributes of perfection the
Lord deserves, likened Him to deficient and non-existent things, stripped the texts of the
Attributes they indicate, and declared their indication to be anthropomorphism. They
thus combine, concerning the Word of All!h and concerning All!h Himself, both negation
(ta’'"l) and anthropomorphism (tamth"l), thereby committing deviation (ilḥ!d) regarding
All!h’s Names and Signs.
ُ ََ ْ ْ َ ْ َ ُ ْ َ ْ َ َ � َْْ َ �ُ ُ ْ َ ْ ْ َ َ َ ْ � َ َ�ُ َ ُ � � َ َ َ ُ َ
‫ ﻓﺄ � ﺎ ُﻋﻠ �ﻮ ُه‬- ‫ﺎت َواﺳ ِﺘ َﻮاﺋِ ِﻪ َﻋﻠﻰ اﻟ َﻌﺮ ِش‬ِ ‫اﻹﻟ ِﻪ ﺑِﺎﻟﻌﻠﻮ واﻟﻔﻮ ِﻗﻴ ِﺔ ﻋﻠﻰ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫ِﺜﺎل ذﻟِﻚ أن اﻟﻨﺼﻮص ﻛﻠﻬﺎ دﻟﺖ ﻋﻠﻰ وﺻ ِﻒ‬
َْ ْ� َُ ْ ْ ُ َ ْ ْ َ ُ َ ْ َ ْ� َ ُ ْ ْ َ ْ ُ َ ْ ُ َ ‫ﻮﻗ‬َ ُ ْ َْ ََُُ َُ َ
‫ َوﻟﻴ َﺲ ِﻓﻲ‬.‫اﻟﺴ� ُﻊ‬ ‫اء َﻋﻠﻰ اﻟ َﻌﺮ ِش ﻓ َﻄ ِﺮ ﻳﻖ اﻟ ِﻌﻠ ِ ِﺑ ِﻪ ﻫﻮ‬ ‫ﻠﺴ� ِﻊ؛ َوأ � ﺎ ِاﻻﺳ ِﺘﻮ‬ ِ‫ﺎت ﻓﻴﻌﻠ ِﺑﺎﻟﻌﻘ ِﻞ اﻟ�ﻮا ِﻓ ِﻖ ﻟ‬ِ ‫و ﺒﺎﻳﻨﺘﻪ ﻟِﻠ�ﺨﻠ‬
ْ َ َ �َ َ ْ ُ َ َ َُ ََ َُ َُ ََ ُ َ َ ََ َ َ ْ َ َ َ ُ�َ َُ ٌ ْ َ � � َ َ ْ
‫اﺧﻠ ُﻪ ﻓ َﻴﻈ �ﻦ اﻟ ُ�ﺘ َﻮ �ﻫ ُ أﻧ ُﻪ إذا ُو ِﺻﻒ ِﺑ ِﺎﻻﺳ ِﺘ َﻮا ِء‬
ِ ‫ﺎﻳﻨﻪ وﻻ ﺪ‬
ِ ‫اﺧﻞ اﻟﻌﺎﻟ ِ وﻻ ﺧ ِﺎرﺟﻪ وﻻ ﺒ‬ ِ ‫ﺎب واﻟﺴﻨ ِﺔ وﺻﻒ ﻟﻪ ِﺑﺄﻧﻪ ﻻ د‬ِ ‫اﻟ ِﻜﺘ‬

42
 َْ ْ ُْْ َُْ َ ََْ َْ ْ ُْْ ُ ُ ََ َ ْ ْ ‫اؤ ُه َﺎﻛ ْﺳﺘ َﻮاء‬
ُ َ ْ َ َ ْ ْ َ
‫ ﴿ َو َﺟ َﻌﻞ ﻟﻜ ِ َﻦ اﻟﻔﻠ ِﻚ َواﻷﻧ َﻌﺎمِ َ ﺎ‬:‫ﻮر اﻟﻔﻠ ِﻚ َواﻷﻧ َﻌﺎمِ ؛ ﻛﻘﻮﻟِ ِﻪ‬ ِ ‫ﺎن َﻋﻠﻰ ﻇﻬ‬ ِ ‫اﻹﻧﺴ‬ ِ ِ ِ ‫ ﺎﻛن اﺳ ِﺘﻮ‬:‫َﻋﻠﻰ اﻟ َﻌﺮ ِش‬
َ َ ْ ْ َ َ َ َْ ً َ ْ ُ َ َ ْ َ ْ َ َ ً َ ْ ُ َ َ َ ُ � ُ َ ُ � َ َ ََ ُ ُ َ َ َُ َْ َ َُ َْ
‫ﺎﺟ ِﺔ اﻟ ُ�ﺴﺘ ِﻮي َﻋﻠﻰ‬ ‫ﻮر ِه﴾ ﻓﻴﺘﺨﻴﻞ ﻟﻪ أﻧﻪ إذا ﺎﻛن ﺴﺘ ِﻮ ﻳﺎ ﻋﻠﻰ اﻟﻌﺮ ِش ﺎﻛن ﺤﺘﺎﺟﺎ إﻟﻴ ِﻪ ﻛﺤ‬ ِ ‫ﺗﺮﻛﺒﻮن﴾ َ﴿ﻟِﺘﺴﺘﻮ وا ﻋﻠ َﻰ ﻇﻬ‬
َ
َْ � َ ُ َ َ َ َْ َ َ ْ ْ َ َ ُ � ْ َ َ َ َْ َ َ َْ َ َ ْ ْ َ َ َُ � ْ َ َْ َ َ ْ ْ َ ُْ ْ
‫ﺎس َﻫﺬا أﻧ ُﻪ ﻟﻮ َﻋ ِﺪ َم‬ ‫ ﻓ ِﻘﻴ‬.‫اﻟﺪ �اﺑﺔ ﻟﺨ �ﺮ اﻟ ُ�ﺴﺘ ِﻮي ﻋﻠﻴﻬﺎ‬ ‫اﻟﺴ ِﻔﻴﻨﺔ ﻟ َﺴﻘ َﻂ اﻟ ُ�ﺴﺘ ِﻮي ﻋﻠﻴﻬﺎ وﻟﻮ ﻋﺜﺮت‬ ‫اﻟﻔﻠ ِﻚ واﻷﻧﻌﺎمِ ﻓﻠﻮ ﻏ ِﺮﻗﺖ‬
َْ ْ َ َ ُ ُ ُ ُ َ ْ َ ْ َ َ ُ َ َ َ َ َ ْ َ ْ َ ْ َ ُ ُ � ُ � ‫ْاﻟ َﻌ ْﺮ ُش َﻟ َﺴ َﻘ َﻂ‬
‫ ﻟﻴﺲ اﺳ ِﺘﻮاؤه ِﺑﻘﻌﻮ ِد وﻻ اﺳ ِﺘﻘﺮ ٍار‬:‫اﻟﺮ �ب ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﺛ ﻳ ِﺮ ﻳﺪ ِﺑﺰﻋ ِ ِﻪ أن ﻳﻨ ِﻔﻲ ﻫﺬا ﻓﻴﻘﻮل‬
An example of this: All the texts indicate that God is described with Highness (‘Uluww)
and Aboveness (Fawqiyyah) over creation, and His Rising Over (Istiw!’) the Throne. His
Highness and distinction (mub!yanah) from creation are known through reason which
conforms to revelation (sam’). As for the Istiw!’ upon the Throne, the way to know it is
through revelation. There is no description in the Book or Sunnah stating that He is
neither inside the universe nor outside it, neither separate from it nor intermingling with
it. The deluded person might assume that if He is described with Istiw!’ upon the Throne,
His Istiw!’ must be like the istiw!’ (mounting/settling) of a human upon the backs of
ships and cattle, as in His statement: {And He made for you ships and animals on which
you ride, That you may settle yourselves firmly (li-tastawū) upon their backs} [Az-
Zukhruf: 12-13]. He imagines that if All!h is mustawin upon the Throne, He must need it,
just as one settling upon a ship or animal needs it. If the ship sank, the one upon it would
fall; if the animal stumbled, the one upon it would fall off. The analogy, according to this
reasoning, is that if the Throne ceased to exist, the Lord would fall—Glorified and Exalted
is He! Then, wanting to negate this [false implication], according to his own assumption,
he says: ‘His Istiw!’ is not a sitting (qu’ūd) nor a settling (istiqr!r).’
ََ َ ًَ َ َُ َ ْ ْ َ َ ْ َ َ ْ ُ َُ َ ُ َُ َْ ْ َ ُُْ � َ ُ � َ َُ ُْ ََ
‫ ﻓﻼ‬:‫اﺧﻠﺔ ِﻓﻲ ذﻟِ َﻚ‬ � َُ
ِ ‫ﻴﻪ ﺎ ﻳﻘﺎل ِﻓﻲ ﺴ�ﻰ ِاﻻﺳ ِﺘﻮا ِء؛ ﻓ ِﺈن ﺎﻛﻧﺖ اﻟﺤﺎﺟﺔ د‬ ِ ‫وﻻ ﻳﻌﻠ أن ﺴ�ﻰ اﻟﻘﻌﻮ ِد و ِاﻻﺳ ِﺘﻘﺮ ِار ﻳﻘﺎل ِﻓ‬
ُْ ْ َْ ْ ً َ َ َ ْ َ ً َ ْ َْ ْ َ َْ ْ ْ ُْ ْ ْ َ َْ
‫ﻓﺮق َﺑﻴ َﻦ ِاﻻﺳ ِﺘ َﻮا ِء َواﻟﻘ ُﻌﻮ ِد َو ِاﻻﺳ ِﺘﻘ َﺮ ِار َوﻟﻴ َﺲ ُﻫ َﻮ ِﺑ َﻬﺬا اﻟ َ�ﻌﻨﻰ ُ ﺴﺘ ِﻮ ﻳﺎ َوﻻ ُ ﺴﺘ ِﻘ �ﺮا َوﻻ ﻗﺎ ِﻋﺪا َو إِن ﻟ َﻳﺪﺧﻞ ِﻓﻲ ُ َﺴ ��ﻰ‬
َْ ْ َ َ ْ ْ َ ْ َ � َ َ ْ ْ َ َ ْ
ُ ‫َذﻟ َﻚ إﻻ َ ﺎ َﻳ ْﺪ ُﺧﻞ ﻓﻲ ُ َﺴ ��ﻰ اﻻ ْﺳﺘ َﻮاء ﻓﺈﺛ َﺒ‬
َ ُ �
‫ﺎت أ َﺣ ِﺪ ِﻫ َ�ﺎ َوﻧﻔ ُﻲ اﻵﺧ ِﺮ ﺗ َﺤﻜ ٌ َوﻗﺪ ُﻋ ِﻠ َ أ �ن َﺑﻴ َﻦ ُ َﺴ ��ﻰ ِاﻻﺳ ِﺘﻮا ِء و ِاﻻﺳ ِﺘﻘﺮ ِار‬ ِ ِ ِ ِ ِ ِ
َ َ ْ َ َ َ ْ ََ � ََ َ َ َْ َ َ َ ْ � َْ ْ َ ُ َ َ ََ ُْ ْ َ َُ َ ُ َْْ � ََ ًَ ُ َْ ً ُُ ُُْ َ
‫ﻴﺮ ِه وﻛﺄن ﻫﺬا اﻟﺨﻄﺄ ِﻦ ﺧﻄ ِﺌ ِﻪ‬ ِ ‫ﺎت ﻧ ِﻈ‬ ِ ‫ وﻟ ِﻜﻦ اﻟ�ﻘﺼﻮد ﻫﻨﺎ أن ﻳﻌﻠ ﺧﻄﺄ ﻦ ﻳﻨ ِﻔﻲ اﻟﺸﻲء ﻊ إﺛﺒ‬.‫واﻟﻘﻌﻮ ِد ﻓﺮ وﻗﺎ ﻌﺮ وﻓﺔ‬
ْ� َ َْ ْ ُ ْ َْ ْ ُ ُ َ َ َ ْ ْ ‫اﺳﺘ َﻮاء‬ ْ ُْ ُ�َ � َ ُ َْ َْْ ََ َ ْ َُْ
‫ﻮر اﻷﻧ َﻌﺎمِ َواﻟﻔﻠ ِﻚ َوﻟﻴ َﺲ ِﻓﻲ َﻫﺬا اﻟﻠﻔ ِﻆ َ ﺎ‬ َِ ‫ﺎن ﻋﻠﻰ ﻇﻬ‬ ِ ‫اﻹ َﻧﺴ‬ ِ ِ ِ ‫ِﻓﻲ ﻔﻬﻮمِ اﺳ ِﺘﻮاﺋِ ِﻪ َ ﻋﻠ َﻰ اﻟﻌﺮ ِش ﺣﻴﺚ ﻇﻦ أﻧﻪ ِﺜﻞ‬
َ َ َ ْ َ َ َْ َ َ َ َ َ َ ْ َْ َ َ َ ْ َ َ ُ� َ َ ََ � َُ
‫ﻳﺪل ﻋﻠﻰ ذﻟِﻚ؛ ِﻷﻧﻪ أﺿﺎف ِاﻻﺳ ِﺘﻮاء إﻟﻰ ﻧﻔ ِﺴ ِﻪ اﻟﻜ ِﺮ ﻳ� ِﺔ ﻛ�ﺎ أﺿﺎف إﻟﻴ ِﻪ ﺳﺎﺋِﺮ أﻓﻌﺎﻟِ ِﻪ و ِﺻﻔﺎﺗِ ِﻪ‬
He fails to realize that the same principles apply to the meaning of ‘sitting’ (qu’ūd) and
‘settling’ (istiqr!r) as apply to the meaning of ‘rising over’ (istiw!’). If need [for the object]
is inherent in the meaning, then there is no difference between istiw!’, qu’ūd, and istiqr!r,
and according to this [anthropomorphic] meaning, He is neither mustawin, nor
mustaqirr, nor q!’id. If, however, the meaning [of qu’ūd and istiqr!r] includes only what
is included in the meaning of Istiw!’ [i.e., a meaning befitting All!h without need], then
affirming one and negating the other is arbitrary. It is known that there are recognized
distinctions between the meanings of istiw!’, istiqr!r, and qu’ūd. However, the point here
is to recognize the error of one who negates something while affirming its equivalent.
This error stems from his mistake in understanding the concept of His Istiw!’ upon the
Throne, assuming it is like a human’s settling upon the backs of animals and ships. Yet,
there is nothing in the term [Istiw!’] itself that indicates this, because He attributed the
Istiw!’ to His Noble Self, just as He attributed all His other actions and attributes to
Himself.
ْ َ ُ َ َ َ ُ َ َ ُ�َ َ َ َ َ َ َ َْ َ َ � َ �َ َ َ �َ َ َ َ َ ْ ُ ََ َ �َ َ ََ
‫ون َﻳﺴ َ� ُﻊ َو َﻳ َﺮى‬ ‫ﻓﺬﻛ َﺮ أﻧ ُﻪ ﺧﻠﻖ ﺛ � اﺳﺘ َﻮى ﻛ َ�ﺎ ذﻛ َﺮ أﻧ ُﻪ ﻗ �ﺪ َر ﻓ َﻬ َﺪى َوأﻧ ُﻪ َﺑﻨﻰ اﻟﺴ�ﺎء ِﺑﺄﻳ ٍﺪ وﻛ�ﺎ ذﻛﺮ أﻧﻪ ﻊ ﻮﺳﻰ وﻫﺎر‬
َ َ َْ ُْ ْ َْ َ َ ُ ْ ْ ُ َ َََ � َ ََ ُ ْ َ ْ ُ ُ ْ َ ًَ ُْ ً َ ْ ُْ َْ ََْ َ َ ُ َ ََْ
‫ﺎول اﻟ َ�ﺨﻠﻮق ﻛ َ�ﺎ ﻟ َﻳﺬﻛﺮ ِﺜﻞ ذﻟِ َﻚ ِﻓﻲ َﺳﺎﺋِ ِﺮ ِﺻﻔﺎﺗِ ِﻪ‬ ‫ﻮق وﻻ ﻋﺎ ﺎ ﻳﺘﻨ‬ ِ ‫ ﻓﻠ َﻳﺬﻛﺮ اﺳ ِﺘﻮاء ﻄﻠﻘﺎ ﻳﺼﻠﺢ ﻟِﻠ�ﺨﻠ‬.‫وأ ﺜﺎل ذﻟِﻚ‬
َ ْ َ َ َْ ُْ �َ َْ ْ َْْ ْ َ ُ ََْ َ َ ْ َْ َ َ ً ْ ََ �
‫ ﺗ َﻌﺎﻟﻰ َﻋﻦ ذﻟِ َﻚ‬- ‫ أﻧ ُﻪ ُﻫ َﻮ ِﺜﻞ ﺧﻠ ِﻘ ِﻪ‬- ‫ َﻋﻠﻰ َوﺟ ِﻪ اﻟﻔﺮ ِض اﻟ ُ��ﺘ ِﻨ ِﻊ‬- ‫ﻳ� ِﺔ ﻓﻠﻮ ﻗ �ﺪ َر‬ ‫َو إِﻧ َ�ﺎ ذﻛ َﺮ اﺳ ِﺘ َﻮاء أ َﺿﺎﻓ ُﻪ إﻟﻰ ﻧﻔ ِﺴ ِﻪ اﻟﻜ ِﺮ‬
ْ ْ ُ ْ
َ � َ ْ ْ
َ ْ ْ
َ � َ ْ َ ْ ْ َ ً ْ َ َ َ َ ْ َ ْ َ ْ ُ ْ ََ
‫ ﻟﺎﻜ َن اﺳ ِﺘ َﻮاؤ ُه ِﺜﻞ اﺳ ِﺘ َﻮا ِء ﺧﻠ ِﻘ ِﻪ أ � ﺎ إذا ﺎﻛ َن ُﻫ َﻮ ﻟﻴ َﺲ ُ َ�ﺎﺛِﻼ ﻟِﺨﻠ ِﻘ ِﻪ َﺑﻞ ﻗﺪ ُﻋ ِﻠ َ أﻧ ُﻪ اﻟﻐ ِﻨ �ﻲ َﻋﻦ اﻟﺨﻠ ِﻖ َوأﻧ ُﻪ اﻟﺨﺎﻟِﻖ ﻟِﻠ َﻌﺮ ِش‬-
ُ َ َ َ َ ً َ ْ ْ ُ ْ َ ْ َ ُ � ُ َ ً َ ْ � ْ ُ ْ َ ْ َ َ ُ َ ُ َ َ � ُ ْ َ � َ ْ َ ُ َ َْ ٌ َ ْ ُ ُ َ َ � ُ � ََ َْ َ
‫ﺎول‬ ‫وﻟِﻐﻴ ِﺮ ِه وأن ﻛﻞ ﺎ ِﺳﻮاه ﻔﺘ ِﻘﺮ إﻟﻴ ِﻪ وﻫﻮ اﻟﻐ ِﻨﻲ ﻋﻦ ﻛﻞ ﺎ ِﺳﻮاه وﻫﻮ ﻟ ﻳﺬﻛﺮ إﻻ اﺳ ِﺘﻮاء ﻳﺨﺼﻪ ﻟ ﻳﺬﻛﺮ اﺳ ِﺘﻮاء ﻳﺘﻨ‬

43
 َ ‫ﻮز أَ ْن َﻳ َﺘ َﻮ �ﻫ‬
ُ ُ َ َ َْ َ َ ْ � َْ ْ ْ ُْ ْ ُْ ْ َْ َ َ ُ ْ َ َْ
‫ ﻓﻜﻴﻒ ﻳﺠ‬- ‫ ﻛ َ�ﺎ ﻟ َﻳﺬﻛﺮ ِﻓﻲ ِﻋﻠ ِ ِﻪ َوﻗﺪ َرﺗِ ِﻪ َو ُر ؤ َﻳ ِﺘ ِﻪ َو َﺳ� ِﻌ ِﻪ َوﺧﻠ ِﻘ ِﻪ إﻻ َ ﺎ َﻳﺨﺘ �ﺺ ِﺑ ِﻪ‬- ‫ﻏﻴ َﺮ ُه َوﻻ َﻳﺼﻠ ُﺢ ﻟ ُﻪ‬
ُ ُ َ َ َ ْ َْ ْ َ َ ُ ْ ْ َ َْ � َ َْ ً َ ْ َ ْ ْ َ ً َ ْ َ َ �َ
‫أﻧ ُﻪ إذا ﺎﻛ َن ُ ﺴﺘ ِﻮ ﻳﺎ َﻋﻠﻰ اﻟ َﻌﺮ ِش ﺎﻛ َن ُ ﺤﺘﺎﺟﺎ إﻟﻴ ِﻪ َوأﻧ ُﻪ ﻟﻮ َﺳﻘ َﻂ اﻟ َﻌﺮش ﻟﺨ �ﺮ َ ﻦ َﻋﻠﻴ ِﻪ؟ ُﺳﺒ َﺤﺎﻧ ُﻪ َوﺗ َﻌﺎﻟﻰ َﻋ ��ﺎ َﻳﻘﻮل‬
َ ُ ْ ْ� َ � َ ْ َ َ َ َ ْ ٌ َ ْ ٌْ � َ ْ ً َ ُ َ ُ َ ْ َ َ ُ �
‫ون ُﻋﻠ �ﻮا ﻛ ِﺒﻴﺮا َﻫﻞ َﻫﺬا إﻻ َﺟﻬﻞ َ ﺤ ٌﺾ َو َﺿﻼل ِ ��ﻦ ﻓ ِﻬ َ ذﻟِ َﻚ َوﺗ َﻮ �ﻫ َ� ُﻪ أو ﻇﻨ ُﻪ ﻇﺎ ِﻫ َﺮ اﻟﻠﻔ ِﻆ َو َ ﺪﻟﻮﻟ ُﻪ‬ ‫اﻟﻈﺎﻟِ�ﻮن واﻟﺠﺎ ِﺣﺪ‬
ْ َ ْ ْ َ � َ ْ َ َ َ ْ � َ َ َ َ َ َ � َ َْ
‫أو ﺟﻮ ز ذﻟِﻚ ﻋﻠﻰ رب اﻟﻌﺎﻤﻟِﻴﻦ اﻟﻐ ِﻨﻲ ﻋﻦ اﻟﺨﻠ ِﻖ؟‬
He mentioned that He created, then He rose over (istaw!), just as He mentioned that He
decreed and guided, and that He built the heaven with strength (bi-aydin), and just as
He mentioned that He was with Mūs! and H!rūn, hearing and seeing, and similar
examples. He did not mention an absolute istiw!’ applicable to creatures, nor a general
one encompassing creatures, just as He did not mention the like regarding His other
attributes. Rather, He mentioned an Istiw!’ attributed specifically to His Noble Self. If we
were to suppose—as an impossible hypothesis—that He were like His creation (Exalted
is He above that!), then His Istiw!’ would be like the istiw!’ of His creation. However, since
He is not similar to His creation—rather, it is known that He is Independent (Al-Ghan")
of creation, that He is the Creator of the Throne and everything else, and that everything
besides Him is dependent upon Him while He is independent of everything besides
Him—and since He only mentioned an Istiw!’ unique to Him, not an istiw!’ that
encompasses or is suitable for others (just as He only mentioned Knowledge, Power,
Sight, Hearing, and Creation unique to Him), how then is it permissible to imagine that if
He is mustawin upon the Throne, He must need it, and that if the Throne were to fall, the
One upon it would fall? Glorified and Exalted is He far above what the wrongdoers and
deniers say! Is this anything but sheer ignorance and misguidance on the part of one who
understands or imagines this, or thinks it is the apparent meaning and indication of the
text, or deems such a thing possible for the Lord of the worlds, the One Independent of
creation?
َ � ْ َ َ ً ْ َ َْ ُ ْ� � ْ َ � َ ُ َ َ َ َ َ َ َ َْ َ ً َ ُ َْ ْ
‫َﺑﻞ ﻟﻮ ﻗ �ﺪ َر أ �ن َﺟﺎ ِﻫﻼ ﻓ ِﻬ َ ِﺜﻞ َﻫﺬا َوﺗ َﻮ �ﻫ َ� ُﻪ ﻟ ُﺒ �ﻴ َﻦ ﻟ ُﻪ أ �ن َﻫﺬا ﻻ َﻳ ُﺠﻮز َوأﻧ ُﻪ ﻟ َﻳ ُﺪل اﻟﻠﻔﻆ َﻋﻠﻴ ِﻪ أﺻﻼ ﻛ َ�ﺎ ﻟ َﻳ ُﺪل َﻋﻠﻰ‬
َ
َ ‫ﺎﻫﺎ ﺑﺄَ ْﻳﺪ﴾ َﻓ َﻬ ْﻞ َﻳ َﺘ َﻮ �ﻫ ُ ُ َﺘ َﻮ �ﻫ ٌ أ �ن ﺑ َﻨ‬ َ َ ََْ َ َ � َ َ َ �ََ ُ َ َْ � � َ َ َ َ َ ََ
‫ﺎء ُه‬ ِ ٍ ِ ‫ ﴿واﻟﺴ�ﺎء ﺑﻨﻴﻨ‬:‫ ﻓﻠ�ﺎ ﻗﺎل ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬.‫ﻧﻈﺎﺋِ ِﺮ ِه ِﻓﻲ ﺳﺎﺋِ ِﺮ ﺎ وﺻﻒ ﺑِ ِﻪ اﻟﺮب ﻧﻔﺴﻪ‬
َ َ َ� � َ َ ْ �ُ َ َ َ
َ ْ َ ‫ﺎج َإﻟﻰ ز ْﻧﺒﻴﻞ َو َ َﺠﺎر َف َو َﺿ ْﺮب َﻟﺒﻦ َو َﺟ َﺒﻞ ﻃ‬ ُ ‫ْﺜ ُﻞ ﺑ َﻨﺎء ْاﻵ َد �ﻲ ْاﻟ ُ� ْﺤ َﺘﺎج �اﻟﺬي َﻳ ْﺤ َﺘ‬
‫اﷲ ﺗ َﻌﺎﻟﻰ‬ ‫ان؟ ﺛ ﻗﺪ ﻋ ِﻠ أن‬ ٍ ‫ﻴﻦ وأﻋﻮ‬ ِ ِ ِ ِ ِ ِ ِ
َُ ْ َ ْ َ َ ً َ ْ ُ َ ْ َ َ َْ ٍ ْ َ ِ ْ َ ُ َ ٍَ ْ ِ َ ِ َ َ ِ ً َ ْ ُ ٍ ُ ِ َ ِ َ ْ َ ْ َ ْ َ َ َْ َ َْ ُ َ َْ َ َ َ ْ ََ َ
‫ﺧﻠﻖ اﻟﻌﺎﻟ ﺑﻌﻀﻪ ﻓﻮق ﺑﻌ ٍﺾ وﻟ ﻳﺠﻌﻞ ﻋﺎﻟِﻴﻪ ﻔﺘ ِﻘﺮا إﻟﻰ ﺳﺎ ِﻓ ِﻠ ِﻪ ﻓﺎﻟﻬﻮاء ﻓﻮق اﻷر ِض وﻟﻴﺲ ﻔﺘ ِﻘﺮا إﻟﻰ أن ﺗﺤ ِ ﻠﻪ‬
ْ َ ً َ ْ ْ َْ ْ َ ْ َ َْ ُ َ َ � َ َُ ْ َ ْ َ َ ً َ ْ ُ َ َْ َ َْ ْ َ َْ ً َْ ُ َ � َ ُ َْ ْ
‫ات ﻓﻮق اﻷر ِض َوﻟﻴ َﺴﺖ ُ ﻔﺘ ِﻘ َﺮة إﻟﻰ َﺣ� ِﻞ‬ ‫ﺎب أﻳﻀﺎ ﻓﻮق اﻷر ِض وﻟﻴﺲ ﻔﺘ ِﻘﺮا إﻟﻰ أن ﺗﺤ ِ ﻠﻪ واﻟﺴ�ﻮ‬ ‫اﻷرض واﻟﺴﺤ‬
َْ ْ َ َ ً َ ْ ُ َ ُ َ ْ َ ُ َ َ َْ ْ َ َ َ َْ َ َ َ ُ ُ َ َ ْ َ � ُ � َ َ ْ َ ْ � َ ْ َ ََ َْ ْ
‫ ﻛﻴﻒ ﻳ ِﺠﺐ أن ﻳﻜﻮن ﺤﺘﺎﺟﺎ إﻟﻰ ﺧﻠ ِﻘ ِﻪ أو‬:‫ﻴﻊ ﺧﻠ ِﻘ ِﻪ‬ ِ ِ ‫اﻷر ِض ﻟﻬﺎ؛ ﻓﺎﻟﻌ ِﻠﻲ اﻷﻋﻠﻰ رب ﻛﻞ ﺷﻲ ٍء و ِﻠﻴﻜﻪ إذا ﺎﻛن ﻓﻮق ﺟ‬
ُ ْ َ َ ََ َ � َ َ ُ َْ َ َ ُ ْ َْ َ َْ ْ ُ َ َْ َ ُ َ َ َ ْ َ َ ْ َ َ َ ُ �ُ ُ ُ َْ ْ َ َ َْ َْ َْ
‫ﻮق‬ ِ ‫ﺎت؟ وﻗﺪ ﻋ ِﻠ أن ﺎ ﺛﺒﺖ ﻟِ�ﺨﻠ‬ ِ ‫ﻋﺮ ِﺷ ِﻪ؟ أو ﻛﻴﻒ ﻳﺴﺘﻠ ِﺰم ﻋﻠﻮه ﻋﻠﻰ ﺧﻠ ِﻘ ِﻪ ﻫﺬا ِاﻻﻓ ِﺘﻘﺎر وﻫﻮ ﻟﻴﺲ ﺑِ�ﺴﺘﻠﺰمِ ِﻓﻲ اﻟ�ﺨﻠﻮﻗ‬
َ
َْ َ �َ َ ُ َ ْ َ َْ ْ َ َ ْ ْ
‫ِﻦ اﻟ ِﻐﻨﻰ ﻋﻦ ﻏﻴ ِﺮ ِه ﻓﺎﻟﺨﺎ ِﻟﻖ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ أﺣﻖ ِﺑ ِﻪ وأوﻟﻰ‬
Indeed, even if we suppose an ignorant person understood and imagined such a thing, it
should be explained to him that this is impermissible and that the text does not indicate
it at all, just as it does not indicate similar [anthropomorphic meanings] regarding the
other ways the Lord described Himself. When He, Glorified and Exalted is He, said: {And
the heaven We constructed with strength (bi-aydin)} [Adh-Dh!riy!t: 47], does anyone
imagine that His construction is like the construction of a needy human who requires
baskets, shovels, making bricks, mixing clay, and helpers? Furthermore, it is known that
All!h, the Exalted, created the universe with parts above other parts, and He did not make
the higher dependent on the lower. The air is above the earth but does not need the
earth to support it. The clouds are also above the earth and do not need it to support
them. The heavens are above the earth and do not need the earth to support them.
Therefore, the High, the Most High, the Lord and Sovereign of all things, when He is above
all His creation, how could it be necessary for Him to need His creation or His Throne?
How could His Highness above His creation necessitate this dependence, when such

44
dependence is not even necessary among created things [i.e., higher things don’t always
need lower things for support]? And it is known that any independence from others
established for a creature, the Creator, Glorified and Exalted is He, is more entitled to it
and worthier of it.
َ ‫ﻮر﴾ َ ْﻦ َﺗ َﻮ �ﻫ َ أَ �ن ُ ْﻘ َﺘ َﻀﻰ َﻫﺬه ْاﻵ َﻳﺔ أَ ْن َﻳ ُﻜ‬ َْ ُُ َ ْ َ َْ َ �
ُ �ُ ‫اﻷ ْر َض َﻓﺈ َذا ﻫ َﻲ َﺗ‬ ْ ْ ُ ْ ََ ُ َْ ََ
‫ﻮن‬ ِ ِ ِ ِ ِ ‫ ﴿أأ ِﻨﺘ َ ﻦ ِﻓﻲ اﻟﺴ�ﺎ ِء أن ﻳﺨ ِﺴﻒ ِﺑﻜ‬:‫َوﻛﺬﻟِ َﻚ ﻗﻮﻟ ُﻪ‬
َ َ َ ْ َ ْ
� ‫إن اﻟﺸ ْ� َﺲ َواﻟﻘ َ� َﺮ ﻓﻲ‬ � َ ْ ُ َ � ُ َ � � ٌ
� :‫ َو إ ْن ﻛﻨﺎ إذا ﻗﻠﻨﺎ‬،‫اﻟﺴ َ� َﻮات ﻓ ُﻬ َﻮ َﺟﺎﻫﻞ َﺿﺎل ﺑﺎﻻﺗﻔﺎق‬ َ ُ�
‫اﻟﺴ َ�ﺎ ِء َﻳﻘﺘ ِﻀﻲ ذﻟِ َﻚ ﻓ ِﺈ �ن‬ ِ ِ ِ ِ ِ ِ ِ
� ‫اﷲ ﻓﻲ َداﺧﻞ‬
ِ ِ ِ
ْ ْ َْ َ ََ ْ � َْ َ َْ ُ � َ ُ َ َ َ َْ َ ُ ْ َ َ َ َُ ُ َ َْ َ َ َُ َْ َ ٌ� َ َ ُ َ َْ
ِ ‫ﺎف إﻟﻴ ِﻪ و ِﻟﻬﺬا ﻳﻔﺮق ﺑﻴﻦ ﻛﻮ ِن اﻟﺸ ْﻲ ِء ِﻓﻲ اﻟ�ﺎﻜ ِن وﻛﻮ ِن اﻟ ِﺠﺴ‬ ِ ‫ ﻓﻬﻮ ِﺑﺤﺴ ِﺐ اﻟ�ﻀ‬- ‫ﺣﺮف ) ِﻓﻲ ﺘﻌﻠﻖ ِﺑ�ﺎ ﻗﺒﻠﻪ و ِﺑ�ﺎ ﺑﻌﺪه‬
ً � َ َ
ْ ْ َ �ُ َ ْ ََْ َ ْ ْ َ ْ ْ َ ْ
‫ﺎﺻﺔ‬ ‫اع ﺧ‬ ِ ‫ِﻓﻲ اﻟ َﺤ �ﻴ ِﺰ َوﻛ ْﻮ ِن اﻟ َﻌ َﺮ ِض ِﻓﻲ اﻟ ِﺠ ْﺴ ِ َوﻛ ْﻮ ِن اﻟ َﻮ ْﺟ ِﻪ ِﻓﻲ اﻤﻟِ ْﺮآ ِة َوﻛ ْﻮ ِن اﻟﻜﻼمِ ِﻓﻲ اﻟ َﻮ َر ِق ﻓ ِﺈ �ن ﻟِﻜﻞ ﻧ ْﻮ ٍع ِ ْﻦ َﻫ ِﺬ ِه اﻷﻧ َﻮ‬
َ ً َ
ْ ْ ُ ْ َ ْ َ
ْ ْ َ
‫َﻳﺘ َ� �ﻴ ُﺰ ﺑِ َﻬﺎ َﻋﻦ ﻏﻴ ِﺮ ِه َو إِن ﺎﻛ َن َﺣﺮف ) ِﻓﻲ ُ ﺴﺘﻌ َ�ﻼ ِﻓﻲ ذﻟِ َﻚ‬
Likewise, His statement: {Have you become secure from He who is in the heaven (man
fi as-sam!’) that He will not cause the earth to swallow you when suddenly it sways?}
[Al-Mulk: 16]. Whoever imagines that the implication of this verse is that All!h is inside
the heavens is ignorant and misguided by consensus. Even if, when we say, ‘The sun and
moon are in the sky (fi as-sam!’),’ it implies containment, [this does not apply here
because] the preposition ‘fi’ (in/at/on/above) relates to what precedes and follows it—
its meaning depends on what it refers to. This is why a distinction is made between
something being in a place, a body being in space, an accident being in a substance, a
face being in a mirror, and speech being in paper. Each of these types [of ‘in-ness’] has
unique characteristics distinguishing it from the others, even though the preposition ‘fi’ is
used for all of them.
ُ� ْ َ َ َْْ َْ � ُ� ْ َ َْ َ َ َْْ َْ َ � ُ َْ ْ ٌ َ َ َ َْ َ
‫اﻟﺴ َ�ﺎ ِء أم ِﻓﻲ اﻷر ِض؟ ﻟ ِﻘﻴﻞ اﻟ َﺠﻨﺔ‬ ‫ اﻟ َﺠﻨﺔ ِﻓﻲ‬:‫اﻟﺴ َ�ﺎ ِء َوﻟﻮ ِﻗﻴﻞ‬ � ‫ﻴﻞ ﻓﻲ‬
ِ ‫ اﻟﻌﺮش ِﻓﻲ اﻟﺴ�ﺎ ِء أو ِﻓﻲ اﻷر ِض؟ ﻟ ِﻘ‬:‫ﻓﻠﻮ ﻗﺎل ﻗﺎ ِﺋﻞ‬
� َ � ْ َ ُ
َ َ ْ َ َ � َ ْ َ َ ْ َ ‫اﻟﺴ َ� َﻮ‬ � ‫ﻮن ْاﻟ َﻌ ْﺮ ُش َداﺧ َﻞ‬ َ
َ ‫اﻟﺴ َ�ﺎء؛ َو َﻻ َﻳ ْﻠ َﺰ ُم ْﻦ َذﻟ َﻚ أ ْن َﻳ ُﻜ‬
‫ﻴﺢ َﻋﻦ اﻟﻨ ِﺒ �ﻲ ﷺ أﻧ ُﻪ‬ �
ِ ‫ات ﺑﻞ وﻻ اﻟﺠﻨﺔ ﻓﻘﺪ ﺛﺒﺖ ِﻓﻲ اﻟﺼ ِﺤ‬ ِ ِ ِ ِ ِ
� ‫ﻓﻲ‬
ِ
َُ ْ َ ُ � َ ْ َ َ َ ْ � ُ ْ َ َ ُ ْ َ َ � َ ْ ُ َ ْ َ َ � َ ْ َ ْ َ ُ � َ َ ْ َ ْ ْ ُ ُ َ ْ َ َ � َ ْ َ � ْ ُ ْ َ َ َ َ َ
‫ ﴿إذا ﺳﺄﻟﺘ اﷲ اﻟﺠﻨﺔ ﻓﺎﺳﺄﻟﻮه اﻟ ِﻔﺮدوس ﻓ ِﺈﻧﻪ أﻋﻠﻰ اﻟﺠﻨ ِﺔ وأوﺳﻂ اﻟﺠﻨ ِﺔ وﺳﻘﻔﻬﺎ ﻋﺮش اﻟﺮﺣ� ِﻦ﴾ ﻓﻬ ِﺬ ِه اﻟﺠﻨﺔ ﺳﻘﻔﻬﺎ‬:‫ﻗﺎل‬
َ َ َ َ َ ْ َ َْ ََْ ْ َ َْ ْ َ َ ٌ َ َ �ُ ُ ْ � ‫ َ َﻊ أَ �ن ْاﻟ َﺠ �ﻨ َﺔ ﻓﻲ‬.‫اﻷ ْﻓ َﻼك‬ َ ْ َ َْ ُ َْ ْ َ ُ �
:‫اء ﺎﻛﻧﺖ ﻓﻮق اﻷﻓﻼ ِك أو ﺗﺤﺘ َﻬﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫اﻟﺴ َ�ﺎ ِء ُﻳ َﺮ ُاد ِﺑ ِﻪ اﻟﻌﻠﻮ ﺳﻮ‬ ِ ِ ‫اﻟ ِﺬي ﻫﻮ اﻟﻌﺮش ﻓﻮق‬
َ� َ َ َ ُ ْ ُُ َ َ
�ََ ْ ْ َ َ � َ ً ُ َ ً َ َ � َ َ َْ َ ْ َ َ ََ َ َ َ � َ َ ََ ْ َُْ َ ْ
‫ﻮس اﻟ�ﺨﺎﻃ ِﺒﻴﻦ أن‬ ِ ‫ ﴿وأﻧﺰﻟﻨﺎ ِﻦ اﻟﺴ�ﺎ ِء ﺎء ﻃﻬﻮرا﴾ وﻟ�ﺎ ﺎﻛن ﻗﺪ اﺳﺘﻘﺮ ِﻓﻲ ﻧﻔ‬:‫﴿ﻓﻠﻴ�ﺪد ِﺑﺴﺒ ٍﺐ إﻟﻰ اﻟﺴ�ﺎ ِء﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬
َ َ َ � ُ َ ْ َ � َ ُ ْ � َ �
� ‫ إﻧ ُﻪ ﻓﻲ‬:‫ﻮم ْﻦ ﻗ ْﻮﻟﻪ‬ َ ْ ْ َ َ � ُ َ َ
ْ ُ َ � َ َ ْ َ ْ َ ْ َُ َ�
‫ َوﻛﺬﻟِ َﻚ‬.‫اﻟﺴ َ�ﺎ ِء أﻧ ُﻪ ِﻓﻲ اﻟ ُﻌﻠ �ﻮ َوأﻧ ُﻪ ﻓﻮق ﻛﻞ ﺷ ْﻲ ٍء‬ ِ ِِ
ُ ُ َ َ
ِ ‫اﷲ ﻫﻮ اﻟﻌ ِﻠ �ﻲ اﻷﻋﻠﻰ؛ وأﻧﻪ ﻓﻮق ﻛﻞ ﺷ ْﻲ ٍء ﺎﻛن اﻟ�ﻔﻬ‬
َ ‫ﻮﻗﺔ َو ُﺣ ُﻠﻮﻟﻪ ﻓ‬ َ ُ ْ َْ َ ْ ْ َ ْ َ َ َ َ َ �ُ ُ ْ ْ َ َ َ� َ � َ ْ َ َ ُ� َ ْ ََ َ َ �َ َُ َ ْ َ
‫ﻴﻬﺎ‬ ِ ِِ ِ ‫ﻴﺼ ِﻪ ِﺑﺎﻷﺟﺴﺎمِ اﻟ�ﺨﻠ‬ ِ ‫اﻟﺠ ِﺎر ﻳﺔ ﻟ�ﺎ ﻗﺎل ﻟﻬﺎ أﻳﻦ اﷲ؟ ﻗﺎﻟﺖ ِﻓﻲ اﻟﺴ�ﺎ ِء إﻧ�ﺎ أرادت اﻟﻌﻠﻮ ﻊ ﻋﺪمِ ﺗﺨ ِﺼ‬
ٌ ْ َ َ َ َ َُ ْ ََ َ َْ َ � َ َ َ � َ ُ
� ‫ﺎو ُل َ ﺎ َﻓ ْﻮ َق اﻟ َ� ْﺨﻠﻮﻗﺎت ُﻛﻠ َﻬﺎ ﻓ َ�ﺎ ﻓ ْﻮﻗ َﻬﺎ ُﻛﻠ َﻬﺎ ُﻫ َﻮ ﻓﻲ‬ ْ َ ‫ ْاﻟ ُﻌ ُﻠ �ﻮ َﻓﺈ �ﻧ ُﻪ َﻳ َﺘ َﻨ‬:‫ﻴﻞ‬ َ َ َ
‫ﻮن ُﻫﻨﺎك ﻇﺮف‬ ‫اﻟﺴ َ�ﺎ ِء َوﻻ َﻳﻘﺘ ِﻀﻲ ﻫﺬا أن ﻳﻜ‬ ِ ِ ِ ‫و إِذا ِﻗ‬
َ‫اﻟﺴ َ�ﺎء َﻓﺈ �ﻧ ُﻪ َﻻ َﻳ ْﻘ َﺘﻀﻲ أَ ْن َﻳ ُﻜﻮن‬ � ‫ ْاﻟ َﻌ ْﺮ ُش ﻓﻲ‬:‫ﻴﻞ‬ َ َْ َ َ ُ� � ٌ ُ َْ ٌ ْ َ َ َ ْ َ َْ َ َْ ْ
‫ُو ُﺟﻮ ِدي ﻳ ِﺤﻴﻂ ﺑِ ِﻪ إذ ﻟﻴﺲ ﻓﻮق اﻟﻌﺎﻟ ِ ﺷﻲء ﻮﺟﻮد إﻻ اﷲ ﻛ�ﺎ ﻟﻮ ِﻗ‬ ُ ُ �
ِ ِ ِ ِ
ُ � َ� َ ُ َ َ َ َ َ َ َ َْ َ ُ � ُ َ ُ ْ َ َ ُ َ ْ َ ْ َ ُ َ ُ ْ َ َ � � َ َ � ُ ْ َ ٌ ُ ْ َ ٌ ُ َْ َ َ ْ َ ُ ْ ْ
‫ ﴿وﻷﺻﻠﺒﻨﻜ‬:‫ ﺎﻛن اﻟ�ﺮاد إﻧﻪ ﻋﻠﻴﻬﺎ ﻛ�ﺎ ﻗﺎل‬:‫اﻟ َﻌﺮش ِﻓﻲ ﺷﻲ ٍء آﺧﺮ ﻮﺟﻮد ﺨﻠﻮق و إِن ﻗﺪر أن اﻟﺴ�ﺎء اﻟ�ﺮاد ِﺑﻬﺎ اﻷﻓﻼك‬
ْ َ ُ ُ َ ْ َ ْ َ َ َ
ُ ‫ ﴿ﻓﺴ‬:‫ﻴﺮ وا ﻓﻲ اﻷ ْرض﴾ َو َﻛ َ�ﺎ ﻗﺎل‬ َ ْ َ َ َ
ُ ‫ ﴿ﻓﺴ‬:‫اﻟﻨ ْﺨﻞ﴾ َو َﻛ َ�ﺎ ﻗﺎل‬ � ُ
‫ ﻓﻼ ٌن ِﻓﻲ اﻟ َﺠ َﺒ ِﻞ َو ِﻓﻲ‬:‫ﻴﺤﻮا ِﻓﻲ اﻷر ِض﴾ َو ُﻳﻘﺎل‬ ِ ِ ِ ِ ِ ‫وع‬ ِ ‫ِﻓﻲ ُﺟﺬ‬
َْ ََْ ََ َ َ ْ َ ْ�
‫ﻴﻪ‬
ِ ‫اﻟﺴﻄ ِﺢ و إِن ﺎﻛن ﻋﻠﻰ أﻋﻠﻰ ﺷﻲ ٍء ِﻓ‬
If someone were asked, ‘Is the Throne in the heaven (fi as-sam!’) or in the earth?’ it would
be said, ‘In the heaven.’ If asked, ‘Is Paradise in the heaven or in the earth?’ it would be
said, ‘Paradise is in the heaven.’ This does not necessitate that the Throne is inside the
[created] heavens, nor even Paradise. It is established in the Ṣaḥ"ḥ from the Prophet
(peace be upon him) that he said: ‘When you ask All!h for Paradise, ask Him for Al-
Firdaws, for it is the highest part of Paradise and the middle part of Paradise, and its roof
is the Throne of the Most Compassionate.’ [Al-Bukh!r", 2790]. So this Paradise, whose
roof is the Throne, is above the celestial spheres (afl!k). Yet, saying Paradise is ‘in the
heaven’ (fi as-sam!’) means highness/aboveness, whether it is above the spheres or
below them. All!h, the Exalted, said: {...let him extend a rope to the heaven (il! as-
sam!’)...} [Al-Ḥajj: 15], and He said: {And We sent down from the sky (min as-sam!’) pure
water} [Al-Furq!n: 48]. Since it was established in the minds of the addressees that All!h

45
is the High, the Most High, and that He is above everything, the understanding derived
from His statement that He is ‘in the heaven’ (fi as-sam!’) was that He is in Highness
(‘uluww) and that He is above everything. Likewise, when the Prophet asked the slave
girl, ‘Where is All!h?’ she replied, ‘Fi as-sam!’ (In the heaven/sky) [Muslim, 537]. She only
intended Highness, without specifying Him to created bodies or implying His indwelling
within them. When ‘highness’ (‘uluww) is mentioned, it encompasses what is above all
created things. Thus, what is above all of them is ‘in the heaven,’ and this does not
necessitate the existence of an existential container encompassing Him, since there is
nothing existent above the universe except All!h. This is similar to saying, ‘The Throne is
in the heaven,’ which does not necessitate that the Throne is inside some other existing,
created thing. Even if we assume that ‘heaven’ (as-sam!’) refers to the celestial spheres,
the meaning [of ‘fi as-sam!’] would be that He is upon them, similar to the usage in: {And
I will surely crucify you on (f") the trunks of palm trees} [Ṭ!-H!: 71], and {So travel through
(f") the land} [Āl ‘Imr!n: 137], and {So move freely through (f") the land} [At-Tawbah: 2].
It is also said, ‘So-and-so is on (f") the mountain’ or ‘on (f") the roof,’ even if he is on the
very highest part of it.
َْ ْ ْ َ َْ َ ُْ ْ َ ُ� ََ َ ََ َ َ َ َ� � َ ْ َ َ ُ ْ َ ْ َ ْ ْ ُ َ َ َْ �َ ُ َ ْ ُ َْ
‫آن َوﻟﻮ ﺎﻛ َن ِﻦ ِﻋﻨ ِﺪ ﻏﻴ ِﺮ‬ ‫ ﴿أﻓﻼ ﻳﺘﺪﺑﺮ ون اﻟﻘﺮ‬:‫ ﻓ ِﺈن اﷲ ﻗﺎل‬.‫اﻟﻘﺎ ِﻋ َﺪة اﻟﺨﺎ ِ َﺴﺔ أﻧﺎ ﻧﻌﻠ ُ ﻟ ��ﺎ أﺧ ِﺒﺮﻧﺎ ِﺑ ِﻪ ِﻦ وﺟ ٍﻪ دون وﺟ ٍﻪ‬
ُ ُ � ََ ٌ َ َ ُ َ َْ ُ َ َْ َْ ٌ َ َ َ َ َْْ َََْ َ َ ً َ ً َ ْ ُ َ ََ �
‫ﺎرك ﻟِ َﻴ �ﺪ �ﺑ ُﺮ وا َآﻳﺎﺗِ ِﻪ َوﻟِ َﻴﺘﺬﻛ َﺮ أوﻟﻮ‬ ‫ ﴿ ِﻛﺘﺎب أﻧﺰﻟﻨﺎه إﻟﻴﻚ ﺒ‬:‫ ﴿أﻓﻠ َﻳ �ﺪ �ﺑ ُﺮ وا اﻟﻘﻮل﴾ َوﻗﺎل‬:‫ﻴﻪ اﺧ ِﺘﻼﻓﺎ ﻛ ِﺜﻴﺮا﴾ َوﻗﺎل‬ ِ ‫اﷲ ﻟﻮﺟﺪوا ِﻓ‬ ِ
�ُ َ
َ ْ � ََ ََ َ َُ َ ْ َ َ
ُُ َ َ ْ َ ُْْ َ ُ� َََ ََ َ ََ َ َْ
َ ‫اﻷ ْﻟ‬
‫ﺎب ﻛﻠ ِﻪ‬
ِ ‫ﺘ‬ ‫ﻜ‬
ِ ‫اﻟ‬ ‫ﺮ‬‫ﺑ‬‫ﺪ‬
ِ ِ ‫ﺘ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ﺄ‬ ‫ﻓ‬ . ﴾ ‫ﺎ‬ ‫ﻬ‬‫ﺎﻟ‬ ‫ﻔ‬ ‫ﻗ‬ ‫أ‬ ‫ﻮب‬
ٍ ‫ﻠ‬ ‫ﻗ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫م‬ ‫أ‬ ‫آن‬ ‫ﺮ‬ ‫ﻘ‬ ‫اﻟ‬ ‫ون‬ ‫ﺮ‬‫ﺑ‬ ‫ﺪ‬ ‫ﺘ‬ ‫ﻳ‬ ‫ﻼ‬‫ﻓ‬ ‫أ‬ ﴿ : ‫ﺎل‬ ‫ﻗ‬‫و‬ ﴾ ‫ﺎب‬
ِ ‫ﺒ‬
Rule Five: We know what we have been informed about from one aspect but not from
another. All!h said: {Then do they not reflect upon (yatadabbarūna) the Qur’an? If it had
been from [any] other than All!h, they would have found within it much contradiction.}
[An-Nis!’: 82]. And He said: {Then have they not reflected upon (yaddabbarū) the
Word...?} [Al-Mu’minūn: 68]. And He said: {[This is] a blessed Book which We have
revealed to you, [O Muḥammad], that they might reflect upon (li-yaddabbarū) its verses
and that those of understanding would be reminded.} [Ṣ!d: 29]. And He said: {Then do
they not reflect upon (yatadabbarūna) the Qur’an, or are there locks upon [their] hearts?}
[Muḥammad: 24]. Thus, He commanded reflecting upon the entire Book.
‫ﻳﻦ ِﻓﻲ‬ َ ‫ﺎت َﻓﺄَ � ﺎ �اﻟﺬ‬ٌ ‫ﺎت ُﻫ �ﻦ أُ �م ْاﻟﻜ َﺘﺎب َوأُ َﺧ ُﺮ ُ َﺘ َﺸﺎﺑ َﻬ‬ ٌ �َ ‫ﺎت ُ ْﺤ َﻜ‬
ٌ ‫ﺎب ْﻨ ُﻪ َآﻳ‬ َ ‫ ﴿ ُﻫ َﻮ �اﻟﺬي أَ ْﻧ َﺰ َل َﻋ َﻠ ْﻴ َﻚ ْاﻟﻜ َﺘ‬:‫َو َﻗ ْﺪ َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬
ِ ِ ِ ِ ْ ِ ِ ِ
َ ‫ﻮﻟ‬ ُ َُ ْ ْ َ ‫اﻟﺮاﺳ ُﺨ‬ � َ ُ� � َُ َ َُ َْ َ َ َْ َ َ ْ َ َ ْ ْ َ َ ْ ُ ْ ََ َ َ َ َ ُ � ََ ٌ ْ َ ْ ُ ُ
‫ﻮن‬ ‫ﻮن ِﻓﻲ اﻟ ِﻌﻠ ِ ﻳﻘ‬ ِ ‫ﻮﺑ ِﻬ ز ﻳﻎ ﻓﻴﺘ ِﺒﻌﻮن ﺎ ﺗﺸﺎﺑﻪ ِﻨﻪ اﺑ ِﺘﻐﺎء اﻟ ِﻔﺘﻨ ِﺔ واﺑ ِﺘﻐﺎء ﺗﺄ ِو ﻳ ِﻠ ِﻪ و ﺎ ﻳﻌﻠ ﺗﺄ ِو ﻳﻠﻪ إﻻ اﷲ و‬ ِ ‫ﻗﻠ‬
ُْ ََ ُ ُُْ َ
ُ ‫ ﴿ َو َ ﺎ َﻳ ْﻌ َﻠ‬:‫اﻷ � ﺔ َو َﺧ َﻠﻔ َﻬﺎ َﻋ َﻠﻰ أَ �ن ْاﻟ َﻮ ْﻗ َﻒ َﻋ َﻠﻰ َﻗ ْﻮﻟﻪ‬ َ َْ ْ ُ ُ � ُ � � َ َ َ َ� َ ْ ْ � ُ �َ
ِِ ِ ِ ‫ﺎب﴾ وﺟ�ﻬﻮر ﺳﻠ ِﻒ‬ ِ ‫آ ْﻨﺎ ﺑِ ِﻪ ﻛﻞ ِﻦ ِﻋﻨ ِﺪ رﺑﻨﺎ و ﺎ ْﻳﺬﻛﺮ إﻻ أوﻟﻮ اﻷﻟﺒ‬
َ � َ َ �َ ْ ْ َ َ ُ َ ْ َْ َ �َ ْ َ ُ َْ ْ َ َْ ْ ْ َ ُ ُ َ ْ َُ َ َ َ ُ� � َُ َ
:‫ﺎس أﻧ ُﻪ ﻗﺎل‬ ٍ ‫ﺎس وﻏﻴ ِﺮ ِﻫ و ر ِوي ﻋﻦ اﺑ ِﻦ ﻋﺒ‬ ٍ ‫ﺗﺄ ِو ﻳﻠﻪ إﻻ اﷲ﴾ وﻫﺬا ﻫﻮ اﻟ�ﺄﺛﻮر ﻋﻦ أﺑﻲ ﺑ ِﻦ ﻛﻌ ٍﺐ واﺑ ِﻦ ﺴﻌﻮ ٍد واﺑ ِﻦ ﻋﺒ‬
َ ٌ َْ َ ُ ََ ُ ْ َُُ َْ ٌ َْ َ َ َ َ ٌ َ َ ُ َ ُْ َ ٌ َْ َ َ ََ ْ ُ َ َ ْ ُُ َْ ٌ َْ ُ َْ ََ َْ َ َ ُ ْ�
‫اﻟﺘﻔ ِﺴﻴﺮ ﻋﻠﻰ أرﺑﻌ ِﺔ أوﺟ ٍﻪ ﺗﻔ ِﺴﻴﺮ ﺗﻌ ِﺮﻓﻪ اﻟﻌﺮب ِﻦ ﻛﻼ ِﻬﺎ وﺗﻔ ِﺴﻴﺮ ﻻ ﻳﻌﺬر أﺣﺪ ِﺑﺠﻬﺎﻟ ِﺘ ِﻪ وﺗﻔ ِﺴﻴﺮ ﺗﻌﻠ�ﻪ اﻟﻌﻠ�ﺎء وﺗﻔ ِﺴﻴﺮ ﻻ‬
َ َ ْ ْ ُ� � َُُ َْ
‫اﷲ َ ﻦ �اد َﻋﻰ ِﻋﻠ َ� ُﻪ ﻓ ُﻬ َﻮ ﺎﻛ ِذ ٌب‬ ‫ﻳﻌﻠ�ﻪ إﻻ‬
Yet, He, the Exalted, also said: {It is He who has sent down to you the Book; in it are verses
[that are] precise (muḥkam!t) - they are the foundation of the Book - and others
ambiguous (mutash!bih!t). As for those in whose hearts is deviation [from truth], they
will follow that of it which is ambiguous, seeking discord and seeking its interpretation
(ta’w"l). And no one knows its interpretation (ta’w"lahu) except All!h. And those firm in
knowledge say, ‘We believe in it. All [of it] is from our Lord.’ And no one will be reminded
except those of understanding.} [Āl ‘Imr!n: 7]. The majority of the Salaf and Khalaf (later
scholars) hold that the pause (waqf) in recitation is upon His statement: {And no one
knows its interpretation (ta’w"lahu) except All!h}. This is what is transmitted from Ubayy
ibn Ka’b, Ibn Mas’ūd, Ibn ‘Abb!s, and others. It is narrated from Ibn ‘Abb!s that he said:
‘Tafs"r (interpretation) is of four types: interpretation that the Arabs know from their
language; interpretation that no one is excused for being ignorant of; interpretation that
the scholars know; and interpretation that none knows except All!h—whoever claims

46
knowledge of it is a liar.’
ْ َ َ ْ ْ ْ َ َ َْ َ َْ َ َُ َْ ْ ْ
‫ َﻋ َﺮﺿﺖ اﻟ ُ�ﺼ َﺤﻒ َﻋﻠﻰ اﺑ ِﻦ‬:‫ﻮن ﺗﺄ ِو ﻳﻠ ُﻪ َوﻗﺪ ﻗﺎل ُ َﺠﺎ ِﻫ ٌﺪ‬ �‫ﻴﻦ ِﻓﻲ اﻟ ِﻌﻠ ِ ﻳﻌﻠ‬ َ ‫اﻟﺮاﺳ‬ � ‫ أَ �ن‬:‫َو َﻗ ْﺪ ُر و َي َﻋ ْﻦ ُ َﺠﺎﻫﺪ َو َﻃﺎﺋ َﻔﺔ‬
ِ‫ِ ﺨ‬ ٍ ِ ٍِ ِ
َ َْ َ ْ � َْ َْ َْ ْ َ َْ َ َ َ ُ َ َ َ َْ ْ َ ُُ ْ َ َ �ُ َ ْ ُُ ُ َ َ َ َ َ ْ
َ َ
‫ﻴﻖ ﻓ ِﺈ �ن ﻟﻔﻆ‬
ِ ِ‫ﻘ‬ ‫ﺤ‬ ‫اﻟﺘ‬ ‫ﺪ‬ ‫ﻨ‬ ‫ﻋ‬ ‫ﻦ‬
ِ ِ ‫ﻴ‬ ‫ﻟ‬‫ﻮ‬‫ﻘ‬ ‫اﻟ‬ ‫ﻦ‬ ‫ﻴ‬‫ﺑ‬ ‫ﺎة‬ ‫ﺎﻓ‬ ‫ﻨ‬ ‫ﻻ‬‫و‬ ‫ﺎ‬ ‫ﻫ‬‫ﻴﺮ‬ ‫ﺴ‬
ِ ِ ‫ﻔ‬ ‫ﺗ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﻪ‬‫ﻟ‬ ‫ﺄ‬ ‫ﺳ‬ ‫أ‬ ‫و‬ ‫ﺔ‬
ٍ ‫آﻳ‬ ‫ﻞ‬ ‫ﻛ‬ ‫ﺪ‬ ‫ﻨ‬ ‫ﻋ‬ ‫ﻪ‬ ‫ﻔ‬ ‫ﻗ‬
ِ ِ ِِ ِ‫و‬ ‫أ‬ ‫ﻪ‬ ‫ﺘ‬ �‫ﺗ‬ ‫ﺎ‬ ‫ﺧ‬ ‫ﻰ‬ ‫إﻟ‬ ‫ﻪ‬‫ﺘ‬ ‫ﺤ‬
ِِ ِ ‫ﺗ‬ ‫ﺎ‬ ‫ﻓ‬ ‫ﻦ‬ ِ ‫ﺎس‬ ٍ ‫ﻋﺒ‬
�َ
ََ َ َ َ ً َ
َ ْ َ ْ ُ ‫ﺎر ﺑ َﺘ َﻌ �ﺪد اﻻ ْﺻﻄﻼ َﺣ‬ َ َ ْ َ ْ �
‫ﺎن‬
ٍ ‫ﺎت ﺴﺘﻌ�ﻼ ِﻓﻲ ﺛﻼﺛ ِﺔ ﻌ‬ ِ ِ ِ ِ ِ ‫ﻳﻞ ﻗﺪ ﺻ‬ ِ ‫اﻟﺘﺄ ِو‬
It has also been narrated from Muj!hid and a group [of scholars] that those firm in
knowledge do know its interpretation (ta’w"l). Muj!hid said: ‘I reviewed the Mu)ḥaf with
Ibn ‘Abb!s from beginning to end, stopping him at every verse and asking him about its
interpretation (tafs"r).’ Upon careful examination, there is no contradiction between these
two positions, because the term ‘ta’w"l’ has come to be used, through various technical
usages, in three distinct senses:
َ ْ ْ َ ْ� ُ ْ َ َ ُ َ ْ� � َ ُ َُ ْ ْ َ � َ َ ُ ْ ْ َ � َ َ ُ ْ ْ ‫اﺻﻄ َﻼ ُح َﻛﺜ‬ ْ ََُ َ َُ َ
‫ﺎل‬
ِ �‫ أن اﻟﺘﺄ ِو ﻳﻞ ﻫﻮ َﺻﺮف اﻟﻠﻔ ِﻆ ْﻋﻦ ِاﻻﺣ ِﺘ‬:‫ﻴﺮ ِﻦ اﻟ�ﺘﺄﺧ ِﺮ ﻳﻦ ِﻦ اﻟ�ﺘﻜﻠ ِ ﻴﻦ ِﻓﻲ اﻟ ِﻔﻘ ِﻪ وأ َﺻﻮﻟِ ِﻪ‬
ٍ ِ ِ ‫ وﻫﻮ‬:‫أﺣﺪﻫﺎ‬
‫ﻮص‬ ُ ُ ‫ﻳﻦ ﻓﻲ َﺗﺄو‬ َ � َُْ ْ َ�َ َ ْ َ َُ ْ ُ ََ � َُ ََ َ ُ ََْ َ ِ ‫اﻟﺮاﺟﺢ َإﻟﻰ اﻻ ْﺣﺘ َ�ﺎل ْاﻟ َ� ْﺮ ُﺟ‬ �
ِ ‫ﻳﻞ ﻧﺼ‬ ِ ِ ِ ‫ﻴﻞ ﻳﻘﺘ ِﺮن ِﺑ ِﻪ وﻫﺬا ﻫﻮ اﻟ ِﺬي ﻋﻨﺎه أﻛﺜﺮ ﻦ ﺗﻜﻠ ِﻦ اﻟ�ﺘﺄﺧ ِﺮ‬ ِ ِ‫ﻮح؛ ﻟِﺪﻟ‬ ِ ِ ِ ِِ
ٌ َ َْ � َ َْ ٌ ُ َْ َْ ٌ ُ ْ َ َ َ َْ َ َ َْ َْ َ َ �
.‫ﺎﻃﻞ‬
ِ ‫ﺎت وﺗﺮ ِك ﺗﺄ ِو ﻳ ِﻠﻬﺎ؛ وﻫﻞ ذﻟِﻚ ﺤ�ﻮد أو ﺬ ﻮم أو ﺣﻖ أو ﺑ‬ ِ ‫اﻟﺼﻔ‬
(1) Diverting Meaning (Later Usage): This is the technical definition used by many later
scholars among the scholastic theologians involved in jurisprudence (Fiqh) and its
principles (U)ūl): Ta’w"l is diverting a word from its stronger, apparent meaning to a
weaker, less probable meaning based on accompanying evidence. This is what most later
scholars meant when discussing the ta’w"l (interpretation) or lack thereof regarding the
texts on Attributes, debating whether such interpretation is praiseworthy or
blameworthy, true or false.
ْ ُ َ َْ َ ُ ْ ُ ُ َ َ َ ‫ﻳﻦ ﻟ ْﻠ ُﻘ ْﺮ‬ َ � َ ُ ْ َ ْ َ َ ُ َ ْ َ ُ َ َ َ ‫اﻟﺘ ْﻔﺴ‬ � َ ْ َ ْ� َ �
‫ ِﻦ‬- ‫ﻳﺮ َوأ ﺜﺎﻟ ُﻪ‬ ٍ ‫آن ﻛ�ﺎ ﻳﻘﻮل اﺑﻦ ﺟ ِﺮ‬ ِ ِ ‫ﻴﺮ وﻫﺬا ﻫﻮ ْاﻟﻐﺎﻟِﺐ ﻋﻠﻰ اﺻ ِﻄﻼ ِح اﻟ�ﻔﺴ ِﺮ‬ ِ ِ ‫ أ �ن اﻟﺘﺄ ِو ﻳﻞ ِﺑ َ�ﻌﻨﻰ‬:‫اﻟﺜﺎﻧِﻲ‬
ْ ُ � ْ َ � َ َ ْ
َ ‫ﺎم اﻟ ُ� َﻔ �ﺴﺮ‬
َ ‫ إذا َﺟ‬:‫ﻳﻦ؛ ﻗﺎل اﻟﺜ ْﻮ ر �ي‬ َ َ
� ُ َ ُ َ َ ْ َ ْ � َ ‫ْاﻟ ُ� َﺼ �ﻨﻔ‬
‫ﻴﺮ َﻋﻦ ُ َﺠﺎ ِﻫ ٍﺪ‬ ‫ﺎءك اﻟﺘﻔ ِﺴ‬ ِ ِ
ُ َ ‫اﻟﺘﺄو ﻳﻞ َو ُ َﺠﺎﻫ ٌﺪ إ‬
ِ ِ ِ ‫ واﺧﺘﻠﻒ ﻋﻠ�ﺎء‬- ‫ﻴﺮ‬ِ ‫ﻴﻦ ِﻓﻲ اﻟﺘﻔ ِﺴ‬ ِ
َُ َْ ُ َ ُ ْ َ َ َ ُ ْ َ َْ ُ َ َْ ُ�َ َ َ َ َ َ َ ُ ُ َْ َ � َ ُْ َ ُ َ ْ ََ � � ُ َ َْ َْ َ َ َ ُ ْ َ َ
‫ﻴﺮ ِه ﻳﻌﺘ ِ ﺪ اﻟﺸﺎ ِﻓ ِﻌﻲ وأﺣ�ﺪ واﻟﺒﺨ ِﺎري وﻏﻴﺮﻫ�ﺎ ﻓ ِﺈذا ذﻛﺮ أﻧﻪ ﻳﻌﻠ ﺗﺄ ِو ﻳﻞ اﻟ�ﺘﺸﺎﺑِ ِﻪ ﻓﺎﻟ�ﺮاد ﺑِ ِﻪ ﻌ ِﺮﻓﺔ‬ ِ ‫ﻓﺤﺴﺒﻚ ﺑِ ِﻪ وﻋﻠﻰ ﺗﻔ ِﺴ‬
َْ
‫ﻴﺮ ِه‬
ِ ‫ﺗﻔ ِﺴ‬
(2) Explanation/Interpretation (Tafs"r): Ta’w"l used in the sense of Tafs"r (explanation or
commentary). This is the predominant usage among commentators (Mufassirūn) of the
Qur’an. For example, Ibn Jar"r [a'-Ṭabar"] and similar authors of Tafs"r works often say,
‘The scholars of ta’w"l differed...’ Muj!hid is an Im!m among the commentators; Ath-
Thawr" said, ‘If an interpretation comes to you from Muj!hid, it is sufficient for you.’ Ash-
Sh!fi’", Aḥmad, Al-Bukh!r", and others relied upon his Tafs"r. Therefore, when it is
mentioned that he [or those firm in knowledge] knows the ta’w"l of the ambiguous
verses, what is meant is knowing their explanation (tafs"r).
ْ ْ َ َْ � َ ُ ُ َْ َْ َ َ ُ� َ َ َ َ ُ َ َ ْ َ َْ ُ � َ ُ � ُ َ َ ْ َ ُ ْ� ْ ُ �
‫ون إﻻ ﺗﺄ ِو ﻳﻠ ُﻪ َﻳﻮ َم َﻳﺄ ِﺗﻲ‬ ‫ ﴿ﻫﻞ ﻳﻨﻈﺮ‬:‫اﷲ ﺗ َﻌﺎﻟﻰ‬ ‫ ﻫﻮ اﻟﺤ ِﻘﻴﻘﺔ اﻟ ِﺘﻲ ﻳﺆ ول إﻟﻴﻬﺎ اﻟﻜﻼم ﻛ�ﺎ ﻗﺎل‬:‫ﻳﻞ‬ ِ ‫اﻟﺜﺎ ِﻟﺚ ِﻦ َ َﻌﺎ ِﻧﻲ اﻟﺘﺄ ِو‬
َ ْ َ ْ
ُ � ‫ﻳﻞ َ ﺎ ﻓﻲ اﻟ ُﻘ ْﺮآن ْﻦ أ ْﺧ َﺒﺎر اﻟ ُ� َﻌﺎد ُﻫ َﻮ َ ﺎ أ ْﺧ َﺒ َﺮ‬ ْ
ُ ََ � َ ْ َ ُ ْ َ َ ْ ُ ْ ْ ُ ُ َ َ � ُ ُ َ ُُ َْ
َ َ
‫اﷲ‬ ِ ِ ِ ِ ِ ‫ ﻓﺘﺄ ِو‬. ﴾‫ﺎءت ُر ُﺳﻞ َر �ﺑﻨﺎ ِﺑﺎﻟﺤﻖ‬ ‫ﺗﺄ ِو ﻳﻠﻪ ﻳﻘﻮل اﻟ ِﺬﻳﻦ ﻧﺴﻮه ِﻦ ﻗﺒﻞ ﻗﺪ ﺟ‬
َ‫ﻮﺳ َﻒ َﻟ ��ﺎ َﺳ َﺠﺪ‬ ُ ‫اﷲ َﺗ َﻌ َﺎﻟﻰ ﻓﻲ ﻗ �ﺼﺔ ُﻳ‬ ُ � ‫اﻟﻨﺎر َو َﻧ ْﺤﻮ َذﻟ َﻚ َﻛ َ�ﺎ َﻗ َﺎل‬
� َ �َ ْ َ ََ ْ َ َ ‫ ْﻦ ْاﻟﻘ َﻴﺎ َ ﺔ َو ْاﻟ‬:‫ﻮن‬ ُ ‫ﺑﻪ ﻓﻴﻪ ��ﺎ َﻳ ُﻜ‬
ِ ِ ِ ِ ِ ِ ‫ﺎب واﻟﺠﺰا ِء واﻟﺠﻨ ِﺔ و‬ ِ ‫ﺤﺴ‬ ِ ِ ِ ِ ِ ِ ِ ِِ
ْ� َ َ َُ ْ َ ْ ْ َ َ ُ َْ ْ َ َ ْ ُ ُ َ َ َ َ َ َ َ ُُ َ ْ َ ُ َََ
ْ َ
‫اﻟﺮ ؤ َﻳﺎ‬ ‫ﺎي ِﻦ ﻗﺒﻞ﴾ ﻓ َﺠ َﻌﻞ َﻋﻴ َﻦ َ ﺎ َو َﺟ َﺪ ِﻓﻲ اﻟﺨ ِﺎر ِج ﻫﻮ ﺗﺄ ِو ﻳﻞ‬ ‫ ﴿ﻳﺎ أﺑ ِﺖ ﻫﺬا ﺗﺄ ِو ﻳﻞ ر ؤ ﻳ‬:‫أﺑﻮاه و إِﺧﻮﺗﻪ ﻗﺎل‬
(3) Ultimate Reality/Fulfillment: Ta’w"l meaning the reality (ḥaq"qah) to which the
statement ultimately refers or culminates. As All!h, the Exalted, said: {Do they await
except its result (ta’w"lahu)? The Day its result (ta’w"luhu) comes, those who had ignored
it before will say, ‘The messengers of our Lord had certainly brought the truth.’} [Al-A’r!f:
53]. Thus, the ta’w"l of the reports in the Qur’an about the Hereafter (al-ma’!d) is the
actual occurrence of what All!h informed about therein: the Resurrection, the Reckoning,
the Recompense, Paradise, Hellfire, and the like. Similarly, All!h, the Exalted, relates in
the story of Yūsuf that when his parents and brothers prostrated to him, he said: {O my

47
father, this is the interpretation (ta’w"lu) of my dream of before.} [Yūsuf: 100]. He
considered the actual event that occurred externally to be the ta’w"l (fulfillment) of the
dream.
ُ � ُ ْ� َ ُ َْ ُ� َ ُْ َْ َ ْ ْ � ُ ْ� َ � ََْ ََ ْ ُ َْ َُ �
‫ﻴﺮ اﻟﻜﻼمِ َو ُﻫ َﻮ اﻟﻜﻼ ُم اﻟ ِﺬي ُﻳﻔ �ﺴ ُﺮ ِﺑ ِﻪ اﻟﻠﻔﻆ َﺣﺘﻰ ُﻳﻔ َﻬ َ َ ﻌﻨ ُﺎه أو ﺗﻌ َﺮف ِﻋﻠﺘ ُﻪ أو َد ِﻟﻴﻠ ُﻪ َو َﻫﺬا اﻟﺘﺄ ِو ﻳﻞ اﻟﺜﺎ ِﻟﺚ‬ ‫ ﻫﻮ ﺗﻔ ِﺴ‬:‫اﻟﺜﺎ ِﻧﻲ‬
َ � َ ْ ُ ُ ُ � َ َ َ ُْ َْ َ ْ ٌ ‫ُﻫ َﻮ َﻋ ْﻴ ُﻦ َ ﺎ ُﻫ َﻮ َ ْﻮ ُﺟ‬
‫ ُﺳﺒ َﺤﺎﻧﻚ اﻟﻠ ُﻬ � َر �ﺑﻨﺎ‬:‫ ﴿ﺎﻛ َن اﻟﻨ ِﺒ �ﻲ ﷺ َﻳﻘﻮل ِﻓﻲ ُرﻛﻮ ِﻋ ِﻪ َو ُﺳ ُﺠﻮ ِد ِه‬.‫ﻮد ِﻓﻲ اﻟﺨ ِﺎر ِج َو ِﻨ ُﻪ ﻗﻮل َﻋﺎﺋِﺸﺔ‬
ُ � َ ْ ْ ْ ُ ْ َ ْ ْ َ ْ ْ ْ َ َ ْ َ ْ ْ ُ ْ ُ َ َ ْ ْ � ْ
‫ اﻟﺴﻨﺔ ِﻫ َﻲ‬:‫ ﴿ﻓﺴﺒﺢ ﺑِﺤ� ِﺪ رﺑﻚ واﺳﺘﻐ ِﻔﺮه﴾ وﻗﻮل ﺳﻔﻴﺎن ﺑ ِﻦ ﻋﻴﻴﻨﺔ‬:‫َوﺑِ َﺤ� ِﺪك اﻟﻠ ُﻬ � اﻏ ِﻔﺮ ﻟِﻲ﴾ ﻳﺘﺄول اﻟﻘﺮآن ﻳﻌ ِﻨﻲ ﻗﻮﻟﻪ‬
� َ ُ َ َ ُ َ ُ َ َ � َ َ � َ ُ َ َ � َ
ََْ َ ْ ُ َ ْ ْ ْ ْ ْ ْ َْ َ
ْ ْ ُ َ ْ ْ
ُ ‫اﻟﻨ ْﻬﻲ َﻓﺈ �ن َﻧ ْﻔ َﺲ ْاﻟﻔ ْﻌﻞ ْاﻟ َ�ﺄ‬ َ
� َ ْ ْ ُ َْ
‫ ُﻫ َﻮ ﺗﺄ ِو ﻳﻞ اﻷ ِﺮ ِﺑ ِﻪ َوﻧﻔ َﺲ اﻟ َ�ﻮ ُﺟﻮ ِد اﻟ ُ�ﺨ َﺒ ِﺮ َﻋﻨ ُﻪ ُﻫ َﻮ ﺗﺄ ِو ﻳﻞ اﻟﺨ َﺒ ِﺮ َواﻟﻜﻼ ُم‬:‫ﻮر ِﺑ ِﻪ‬ ِ ِ ‫ﺗﺄو ﻳﻞ اﻷ ﺮ و‬
� � َ ْ َْ َ َ ََُ ََ َ� َْ ْ ْ � ُ َ ْ َ ُ َ َ ُ ْ ُ ُ ْ َ َ ْ َ ُ ُ َ ُ ُ َ َ َ ِ َ ٌ ْ َ َ ٌ َِ َ
ِ ِ ِ
‫ﺎل اﻟﺼ�ﺎ ِء؛‬ ِ �‫ﻴﺮ اﺷ ِﺘ‬ ِ ‫ﻳﻞ ِﻦ أﻫ ِﻞ اﻟﻠﻐ ِﺔ ﻛ�ﺎ ذﻛﺮ وا َذﻟِﻚ ِﻓﻲ ﺗﻔ ِﺴ‬ ِ ‫ اﻟﻔﻘﻬﺎء أﻋﻠ ِﺑﺎﻟﺘﺄ ِو‬:‫ﺧﺒﺮ وأ ﺮ وﻟِﻬﺬا ﻳﻘﻮل أﺑﻮ ﻋﺒﻴ ٍﺪ َوﻏﻴﺮه‬
َ‫ﻴﺒ َﻮ ْﻳﻪ َو َﻧ ْﺤﻮﻫ�ﺎ‬ َ ‫ﺎع ﺑﻘﺮاط َوﺳ‬ ُ َْ ََُْ ََ ُ � َ َ ْ ْ ُْ َ ََ َ ََ َ َ َْ َ َُ َْ َ ََُْ � َ
ِ ِ ِ ِ ‫ﻮل ﷺ ﻛ�ﺎ ﻳﻌﻠ أﺗﺒ‬ ِ ‫ﺎﺻ ِﺪ اﻟﺮﺳ‬ ِ ‫ِﻷن اﻟﻔﻘﻬﺎء ﻳﻌﻠ�ﻮن ﺗﻔ ِﺴﻴﺮ ﺎ أ ﺮ ﺑِ ِﻪ وﻧﻬﻰ ﻋﻨﻪ؛ ﻟِ ِﻌﻠ ِ ِﻬ ﺑِ�ﻘ‬
َ ْ ْ َ َ َ َْ ْ �ُ َ ْ� َ َْ ْ َ َْ � ََ َ � � َ ُ ُ َ ُْ َ َ َ ََ ْ
‫ﻳﻞ اﻟﺨ َﺒ ِﺮ‬ ِ ‫ﺎﺻ ِﺪ ِﻫ�ﺎ ﺎ ﻻ ﻳﻌﻠ ِﺑ�ﺠﺮ ِد اﻟﻠﻐ ِﺔ؛ وﻟ ِﻜﻦ ﺗﺄ ِو ﻳﻞ اﻷ ِﺮ واﻟﻨﻬ ِﻲ ﻻ ﺑﺪ ِﻦ ﻌ ِﺮﻓ ِﺘ ِﻪ ِﺑﺨِ ﻼ ِف ﺗﺄ ِو‬ ِ ‫ِﻦ ﻘ‬
[Contrasting the second and third meanings:] The second [meaning of ta’w"l] is the
explanation (tafs"r) of the statement—the words used to explain the term so its meaning,
rationale, or proof is understood. This third ta’w"l, however, is the actual entity existing
externally. An example of this [third meaning] is the statement of ‘Ā’ishah: ‘The Prophet
(peace be upon him) used to say in his bowing (rukū’) and prostration (sujūd):
‘Subḥ!naka All!humma Rabban! wa bi-ḥamdika, All!humma-ghfir l"’ [Glory be to You,
O All!h, our Lord, and praise be to You. O All!h, forgive me], thereby interpreting
(yata’awwalu) the Qur’an,’ meaning [acting upon] His statement: {So exalt [Him] with
praise of your Lord and ask forgiveness of Him.} [An-Na)r: 3] [Al-Bukh!r", 817; Muslim,
484]. Also, the statement of Sufy!n ibn ‘Uyaynah: ‘The Sunnah is the ta’w"l
(fulfillment/application) of the command and prohibition.’ For the actual deed
commanded is the ta’w"l of the command to do it, and the actual existent thing reported
is the ta’w"l of the report about it. Speech consists of reports and commands. This is why
Abū ‘Ubayd and others say: ‘The jurists (fuqah!’) are more knowledgeable of ta’w"l than
the linguists,’ as they mentioned regarding the interpretation of ishtim!l a)-)amm!’ (a
prohibited way of wrapping oneself in a garment). This is because the jurists know the
interpretation (tafs"r) of what is commanded and prohibited due to their knowledge of
the objectives (maq!)id) of the Messenger (peace be upon him), just as the followers of
Hippocrates or S"bawayh know their objectives in ways not known merely through
language. However, the ta’w"l (application/fulfillment) of commands and prohibitions
must be known, unlike the ta’w"l (ultimate reality) of reports [about the unseen].
ٌَ َ � َ َ َْْ ََ ْ ََ َ َ �ُْ َ �َُْ َْ ْ َ َ َ َ ُ� ََ ْ َ َ ُ ََْ َ َ َ ُ َ
‫ﺎت ُﻫ َﻮ َﺣ ِﻘﻴﻘﺔ‬ ِ ‫ ﻓﺘﺄ ِو ﻳﻞ ﺎ أﺧﺒﺮ اﷲ ﺗﻌﺎﻟﻰ ِﺑ ِﻪ ﻋﻦ ﻧﻔ ِﺴ ِﻪ اﻟ�ﻘﺪﺳ ِﺔ اﻟ�ﺘ ِﺼﻔ ِﺔ ِﺑ�ﺎ ﻟﻬﺎ ِﻦ ﺣﻘﺎﺋِ ِﻖ اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬:‫ِإذا ﻋ ِﺮف ذﻟِﻚ‬
ُ ‫اﷲ ﺑﻪ َﺗ َﻌ َﺎﻟﻰ ْﻦ ْاﻟ َﻮ ْﻋﺪ َو ْاﻟ َﻮﻋﻴﺪ ُﻫ َﻮ َﻧ ْﻔ ُﺲ َ ﺎ َﻳ ُﻜ‬
‫ﻮن‬ ُ � ‫اﻟﺼ َﻔﺎت َو َﺗ ْﺄو ﻳﻞ َ ﺎ أَ ْﺧ َﺒ َﺮ‬ � ‫ﻟ َﻨ ْﻔﺴﻪ ْاﻟ ُ� َﻘ �ﺪ َﺳﺔ ْاﻟ ُ� �ﺘﺼ َﻔﺔ ﺑ َ�ﺎ َﻟ َﻬﺎ ْﻦ َﺣ َﻘﺎﺋﻖ‬
ِ ِ ِ ِ ِِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ِِ ِ
َْْ ْ َ َ َْ ْ َ ُ� ََ ْ َ � َ َ َ َُ ُ َُْ َ ْ ُ َُ َْ َ ‫ﻲء ﻓﻲ ْاﻟ‬ ُ ‫ْﻦ ْاﻟ َﻮ ْﻋﺪ َو ْاﻟ َﻮﻋﻴﺪ َوﻟ َﻬ َﺬا َ ﺎ َﻳﺠ‬
ِ‫اﷲ ِﺑ ِﻪ ﻋﻦ ﻧﻔ ِﺴ ِﻪ وﻋﻦ اﻟﻴﻮم‬ ‫ﺎﺑ ِﻬ ِﻪ ِﻷن ﺎ أﺧﺒﺮ‬ِ ‫ﺸ‬ ‫ﺘ‬ � ‫ﺑ‬ ‫ﻦ‬ ‫ﺆ‬
َِ ِ َ ِ ِ ‫ﻧ‬‫و‬ ‫ﻪ‬ ‫ﻜ‬ ‫ﺤ‬ � ‫ﺑ‬
ِ ‫ﻞ‬ � ‫ﻌ‬ ‫ﻧ‬ ‫ﻳﺚ‬ ِ ِ ‫ﺪ‬ ‫ﺤ‬ ِ ِ ِ ِ ِ ِ ِ
َ ْ َ ًَْ ً ً َ ً َْ � ْ ْ َ ْ� َ َْ ٌ َ َْ
َ ‫ﺎظ ُ َﺘ َﺸﺎﺑ َﻬ ٌﺔ ُﻳ ْﺸﺒ ُﻪ َ َﻌﺎﻧ‬ ْ
‫اﻟﺪﻧ َﻴﺎ ﻛ َ�ﺎ أﺧ َﺒ َﺮ أ �ن ِﻓﻲ اﻟ َﺠﻨ ِﺔ ﻟﺤ�ﺎ َوﻟ َﺒﻨﺎ َو َﻋ َﺴﻼ َوﺧ�ﺮا َوﻧﺤ َﻮ ذﻟِ َﻚ‬ ‫ﻴﻬﺎ َ ﺎ ﻧﻌﻠ ُ� ُﻪ ِﻓﻲ‬ ِ ِ ِ ‫ﻔ‬ ‫ﻟ‬ ‫أ‬ ‫ﻴﻪ‬
ِ ‫ﻓ‬
ِ ‫ﺮ‬
ِ ‫ﺧ‬
ِ ‫اﻵ‬
َْ َ ْ َ َْ ُ َ َ َ � ُ َ ْ ََ ُ َ َ َ َ َ َُ ْ َ ُ َ َْ ْ َ َ ً ْ َ َ ً َْ َ ْ � َ ُ ُْ َََ
‫اﷲ ﺗ َﻌﺎﻟﻰ َو ِﺻﻔﺎﺗ ُﻪ أوﻟﻰ َو إِن ﺎﻛ َن َﺑﻴﻨ ُﻬ َ�ﺎ‬ ِ ‫وﻫﺬا ﻳﺸ ِﺒﻪ ﺎ ِﻓﻲ اﻟﺪﻧﻴﺎ ﻟﻔﻈﺎ و ﻌﻨﻰ؛ وﻟ ِﻜﻦ ﻟﻴﺲ ﻫﻮ ِﺜﻠﻪ وﻻ ﺣ ِﻘﻴﻘﺘﻪ ﻓﺄﺳ�ﺎء‬
َ َ َُ َ ُ ْ َ ْ َ ْ ُ َ ْ َ ْ َ َ ُ َ َ ْ َ ٌُ َ َ ْ َ َ َ ْ َ ْ َ َ َْ َ
‫ َوﻻ َﺣ ِﻘﻴﻘﺘ ُﻪ ﻛ َﺤ ِﻘﻴﻘ ِﺘ ِﻪ‬،‫ﻮق‬ِ ‫وﺑﻴﻦ أﺳ�ﺎ ِء اﻟ ِﻌﺒﺎ ِد و ِﺻﻔﺎ ِﺗ ِﻬ ﺗﺸﺎﺑﻪ أن ﻻ ﻳﻜﻮن ِﻷﺟ ِﻠﻬﺎ اﻟﺨﺎ ِﻟﻖ ِﺜﻞ اﻟ�ﺨﻠ‬
Based on this understanding: The ta’w"l (ultimate reality) of what All!h, the Exalted, has
informed about His Sacred Self, characterized by the realities of His Names and Attributes,
is the reality of His Sacred Self characterized by the realities of those Attributes. The ta’w"l
(fulfillment) of what All!h, the Exalted, has informed regarding promise and threat is the
actual occurrence of that promise and threat. This explains the saying often found in
narrations: ‘We act upon its clear (muḥkam) verses and believe in its ambiguous
(mutash!bih) verses.’ This is because what All!h has informed about Himself and about
the Last Day contains ambiguous terms whose meanings resemble things we know in

48
this world. For example, He informed that in Paradise there is meat, milk, honey, wine,
and so forth. These resemble what is in this world in name and general meaning, but
they are not identical to them, nor is their reality the same. The Names and Attributes of
All!h, the Exalted, are even more entitled—despite the resemblance between them and
the names and attributes of servants—not to render the Creator like the creature, nor His
reality like its reality.
‫اﺳ َﻄ ِﺔ‬ َ َْ َ َ َُُْ َ � َ َ َ َ ُ َْ ْ َ ْ َ ْ َُْ ْ�َ ُ َْ ْ ُ َ ُْ َ َْ ْ َ ُ َْ ْ َ
ِ ‫اﻹﺧﺒﺎر ﻋﻦ اﻟﻐﺎﺋِ ِﺐ ﻻ ﻳﻔﻬ إن ﻟ ﻳﻌﺒﺮ ﻋﻨﻪ ﺑِﺎﻷﺳ�ﺎ ِء اﻟ�ﻌﻠﻮ ِﺔ ﻌﺎﻧِﻴﻬﺎ ِﻓﻲ اﻟﺸﺎ ِﻫ ِﺪ و ﻳﻌﻠ ﺑِﻬﺎ ﺎ ِﻓﻲ اﻟﻐﺎﺋِ ِﺐ ﺑِﻮ‬ ِ ‫و‬
َْ � َْ َ ْ َ َْ ْ ْ َ َ
ُ � ‫اﻟﺸﺎﻫﺪ؛ َ َﻊ ْاﻟﻌ ْﻠ ﺑ ْﺎﻟ َﻔﺎرق ْاﻟ ُ� َ� �ﻴﺰ َوأ �ن َ ﺎ أ ْﺧ َﺒ َﺮ‬
� َ ‫ْاﻟﻌ ْﻠ ﺑ‬
‫اﷲ ِﺑ ِﻪ ِﻦ اﻟﻐﻴ ِﺐ أﻋﻈ ُ ِ ��ﺎ ُﻳﻌﻠ ُ ِﻓﻲ اﻟﺸﺎ ِﻫ ِﺪ َو ِﻓﻲ اﻟﻐﺎ ِﺋ ِﺐ‬ ِ ِ ِ ِ ِ ِ ِِ ‫ﻲ‬ ‫ﻓ‬ ‫ﺎ‬ �
ِ ِ ِ ِ
� � ْ ْ َ ْ � َْ ْ ُ� َ ََ ْ َ َ ُ ْ ََ َ َ َْ َ َ َ َ َ ََ ْ َ َ ٌ ُ ُ ََ ْ ََ ٌ َْ َ َ
‫ ِﻦ اﻟ َﺠﻨ ِﺔ َواﻟﻨ ِﺎر‬:‫اﷲ ِﺑﺎﻟﻐﻴ ِﺐ اﻟ ِﺬي اﺧﺘ �ﺺ ِﺑ ِﻪ‬ ‫ﺎ ﻻ ﻋﻴﻦ رأت وﻻ أذن ﺳ ِ ﻌﺖ وﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠ ِﺐ ﺑﺸ ٍﺮ ﻓﻨﺤﻦ إذا أﺧﺒﺮﻧﺎ‬
َْ � َْ ََْ َ ْ ُ ْ َ َ ْ ُ َْ �ََ َ َ َ ْ � َ َ َ ْ َ ‫ﻳﺪ �ﻨﺎ َﻓ ْﻬ ُ� ُﻪ ﺑ َﺬﻟ‬ َ ُ َ َْ ََ َ َ ََْ َْ َ
‫ﺎب وﻓﺴﺮﻧﺎ ذﻟِﻚ وأ ﺎ ﻧﻔﺲ اﻟﺤ ِﻘﻴﻘ ِﺔ اﻟ�ﺨﺒ ِﺮ ﻋﻨﻬﺎ ِﺜﻞ اﻟ ِﺘﻲ ﻟ‬ ِ ‫ﻚ اﻟﺨِ ﻄ‬ ِ ِ ِ ‫ﻋ ِﻠ�ﻨﺎ ﻌﻨﻰ ذﻟِﻚ وﻓ ِﻬ�ﻨﺎ ﺎ أ ِر‬
ُ � ‫اﻟﺘﺄو ﻳﻞ �اﻟﺬي َﻻ َﻳ ْﻌ َﻠ ُ� ُﻪ �إﻻ‬ ْ � ْ َ ََ َ َ ْ َ َْ ُ ُ َ َ� َ ُ َْ ْ ُ َ
‫اﷲ‬ ِ ِ ِ ‫ﺗﻜﻦ ﺑﻌﺪ؛ و إِﻧ�ﺎ ﺗﻜﻮن ﻳﻮم اﻟ ِﻘﻴﺎ ِﺔ ﻓﺬ ِﻟﻚ ِﻦ‬
Information about the unseen (gh!’ib) cannot be understood unless it is expressed using
names whose meanings are known from the observable world (sh!hid). What exists in
the unseen is known [conceptually] through knowledge of what exists in the observable
world, combined with knowledge of the distinguishing difference, and the understanding
that what All!h has informed about the unseen is far greater than what is known in the
observable world. In the unseen is {what no eye has seen, no ear has heard, and has
never occurred to the heart of man} [cf. Al-Bukh!r", 3244; Muslim, 2824]. Therefore, when
All!h informs us about the unseen that He alone knows—such as Paradise and Hellfire—
we know the meaning of that, understand what we are intended to understand from that
discourse, and we interpret (fassarn!) it [in the sense of Tafs"r]. However, the actual reality
(ḥaq"qah) being described, such as that which does not yet exist but will come about on
the Day of Resurrection, that belongs to the ta’w"l (ultimate reality/fulfillment) which
none knows except All!h.
ُ َْ ْ ٌ ُ َْ ُ َ ْ ُ َ َ ْ ْ ْ َ ْ � َ َ َْ ْ َ � ْ ُ ُ َْ َ ٌ َ َ ُ �َ َ َ َ
‫ﻮم َواﻟﻜﻴﻒ‬ ‫ ِاﻻﺳ ِﺘﻮاء ﻌﻠ‬:‫اﻟﺮﺣ َ� ُﻦ َﻋﻠﻰ اﻟ َﻌﺮ ِش اﺳﺘ َﻮى﴾ ﻗﺎﻟﻮا‬ ﴿ ‫اﻟﺴﻠ ِﻒ َﻋﻦ ﻗﻮﻟﻪ ﺗ َﻌﺎﻟﻰ‬ ‫وﻟِﻬﺬا ﻟ�ﺎ ﺳ ِﺌﻞ ﺎﻟِﻚ وﻏﻴﺮه ِﻦ‬
ٌ ْ ُ َْ ْ ٌ ُ َْ ُ َ ْ َ َْ ُ َْ َُ َ َ َ َ َََ ٌَ ْ َُْ ُ َ � َ ٌ َ ُ َ ْ ‫ﻮل َو‬ ٌ ُْ َ
‫ﻮم َواﻟﻜﻴﻒ َ ﺠ ُﻬﻮل‬ ‫ ِاﻻﺳ ِﺘﻮاء ﻌﻠ‬:‫ﻴﻌﺔ ﺷﻴﺦ َ ﺎ ِﻟ ٍﻚ ﻗﺒﻠ ُﻪ‬ ‫ وﻛﺬ ِﻟﻚ ﻗﺎل ر ِﺑ‬،‫اﺟﺐ واﻟﺴﺆال ﻋﻨﻪ ِﺑﺪﻋﺔ‬ ِ ‫اﻹﻳ�ﺎن ِﺑ ِﻪ و‬ ِ ‫ﺠﻬ‬
ُ‫ﻮﺟﺪ‬ ُ ْ
َ ‫ َو ﺜﻞ َﻫ َﺬا ُﻳ‬،‫ﻮل‬ ٌ ُْ َ َ َ َ � َ ُ
َْ � َ ٌ َْ َ َ ْ � َ �َ ُ َ َ َ ْ َ
َْ َ َ ُ َ َ ْ ُ � َ َ َ ُ َ َ ْ � ْ َ
ِ ‫اﻹﻳ�ﺎن ﻓﺒﻴﻦ أن ِاﻻﺳ ِﺘﻮاء ﻌﻠﻮم وأن ﻛﻴ ِﻔﻴﺔ ذﻟِﻚ ﺠﻬ‬ ِ ‫ﻮل اﻟﺒﻼغ وﻋﻠﻴﻨﺎ‬ ِ َ ‫اﷲ اﻟﺒﻴﺎن وﻋﻠﻰ اﻟﺮﺳ‬ ِ ‫و ِﻦ‬
� َُ َ َُ َْ ََ ُ� � ُ� َ َْ َُ َْ َ ُ�ََ � َ � ْ َ ْ
َ َ َ َ � َْ ُ ْ ُ ْ َ � َ َ ً َ
‫اﷲ وأﻧﻪ ﻻ ﻳﻌﻠ ﻛﻴﻒ اﷲ إﻻ اﷲ ﻓﻼ ﻳﻌﻠ ﺎ ﻫﻮ إﻻ‬ ِ ‫ﺎت‬ ِ ‫ واﻷﺋِ�ﺔ ﻳﻨﻔﻮن ِﻋﻠ اﻟ ِﻌﺒﺎ ِد ﺑِﻜﻴ ِﻔﻴ ِﺔ ِﺻﻔ‬،‫ﻛ ِﺜﻴﺮا ِﻓﻲ ﻛﻼمِ اﻟﺴﻠ ِﻒ‬
َ ْ َ َ َ َْ َ ْ ُ َ َْ َ َ
َْ ْ َ ْ َْ ً َ ََ ْ َ ُ � َ َ َْ
‫ﻳﺚ‬ ِ ‫ﻴﺢ ﺴ ِﻠ ٍ وﻏﻴ ِﺮ ِه وﻗﺎل ِﻓﻲ اﻟﺤ ِﺪ‬ ‫ ﴿ﻻ أﺣ ِﺼﻲ ﺛﻨﺎء َﻋﻠﻴﻚ أﻧ َﺖ ﻛ َ�ﺎ أﺛﻨﻴﺖ َﻋﻠﻰ ﻧﻔ ِﺴﻚ﴾ َو َﻫﺬا ِﻓﻲ َﺻ ِﺤ‬:‫ َوﻗﺪ ﻗﺎل اﻟﻨ ِﺒ �ﻲ‬،‫ُﻫ َﻮ‬
َْ ْ َ ْ ْ َ ْ َ ْ َ ً َ َ ْ ِ � َ ْ َ َ ْ ْ ْ َ َ َْ ْ َ ْ ُ � ُ َ ْ � � َ َ ْ
‫ﺎﺑﻚ أو ﻋﻠ�ﺘﻪ أﺣﺪا ﻦ ﺧﻠ ِﻘﻚ أو اﺳﺘﺄﺛﺮت‬ ِ ‫ ﴿اﻟﻠ ُﻬ � إﻧﻲ أﺳﺄﻟﻚ ِﺑﻜﻞ اﺳ ٍ ُﻫ َﻮ ﻟﻚ َﺳ ��ﻴﺖ ِﺑ ِﻪ ﻧﻔ َﺴ َﻚ أو أﻧ َﺰﻟﺘﻪ ِﻓﻲ ِﻛﺘ‬:‫اﻵﺧ ِﺮ‬
َ َْ ْ َْْ ْ � �َ ََ ْ َ َْ َ َ َ َ َ ُْْ ُ َ ْ َََ َْ َْ ْ ْ
‫ﷲ ِﻦ اﻷﺳ َ�ﺎ ِء َ ﺎ اﺳﺘﺄﺛ َﺮ ﺑِ ِﻪ‬ ِ ِ ‫ﻴﻪ أن‬
َ
ِ ‫ﻴﺢ أﺑِﻲ ﺣﺎﺗِ ٍ وﻗﺪ أﺧﺒﺮ ِﻓ‬ ِ ‫ وﺻ ِﺤ‬،‫ﺑِ ِﻪ ِﻓﻲ ْ ِﻋﻠ ْ ِ اﻟﻐﻴ ِﺐ ِﻋﻨﺪك﴾ وﻫﺬا اﻟﺤ ِﺪﻳﺚ ِﻓﻲ اﻟ�ﺴﻨ ِﺪ‬
ْ َْ
‫ِﻓﻲ ِﻋﻠ ِ اﻟﻐﻴ ِﺐ ِﻋﻨ َﺪ ُه‬
This is why when M!lik and other Salaf were asked about All!h’s statement {The Most
Compassionate rose over (istaw! ‘al!) the Throne} [Ṭ!-H!: 5], they said: ‘The Istiw!’ is
known (ma’lūm), the modality (kayf) is unknown (majhūl), belief in it is obligatory
(w!jib), and asking about it [the modality] is an innovation (bid’ah).’ Likewise, Rab"’ah,
M!lik’s teacher, said before him: ‘The Istiw!’ is known, the modality is unknown; from
All!h comes the clarification, upon the Messenger is the conveyance, and upon us is the
belief.’ Thus, he clarified that the Istiw!’ [as a concept] is known, but its modality is
unknown. Similar statements are found frequently in the words of the Salaf. The Im!ms
negate that servants can know the modality (kayfiyyah) of All!h’s Attributes, stating that
none knows how All!h is except All!h; none knows what He is except He. The Prophet
(peace be upon him) said: ‘I cannot enumerate Your praise; You are as You have praised
Yourself.’ [Muslim, 486]. This is in Ṣaḥ"ḥ Muslim and elsewhere. In another Hadith, he
said: ‘O All!h, I ask You by every Name belonging to You which You named Yourself with,

49
or revealed in Your Book, or taught to any of Your creation, or kept hidden within the
knowledge of the unseen with You...’ [Musnad Aḥmad, 3712; Ṣaḥ"ḥ Ibn Ḥibb!n, 972]. This
Hadith is in the Musnad and Ṣaḥ"ḥ Ab" Ḥ!tim [Ibn Ḥibb!n]. He informed therein that
All!h has Names which He has kept hidden within the knowledge of the unseen with
Him.
ٌ ‫ﻳﺮ َﺳ‬ ٌ ‫ﷲ ُﺳ ْﺒ َﺤ َﺎﻧ ُﻪ أَ ْﺧ َﺒ َﺮ َﻧﺎ أَ �ﻧ ُﻪ َﻋﻠﻴ ٌ َﻗﺪ‬ ُ � َ‫ َوا‬.‫اﺳ َﺘ ْﺄ َﺛ َﺮ ﺑ َﻬﺎ ﻓﻲ ﻋ ْﻠ ْاﻟ َﻐ ْﻴﺐ ﻋ ْﻨ َﺪ ُه َﻻ َﻳ ْﻌ َﻠ ُ� َﻬﺎ َﻏ ْﻴ ُﺮ ُه‬ ْ � َْْ َ
‫ﻴﻊ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻓ َ� َﻌﺎﻧِﻲ َﻫ ِﺬ ِه اﻷﺳ َ�ﺎ ِء اﻟ ِﺘﻲ‬
ْ � َ َْ َ َ ْ ُ ْ َ ْ ْ َ َْ ُ � َ ُ َ َ َ َ ْ َ ُ َ َْ ُ ْ َ َ َ َْ ْ َ َْ َ ٌ ‫ﻴﺮ َﻏ ُﻔ‬
‫اﻟﺮﺣ َ� ِﺔ‬ ‫ ﻓﻨﺤﻦ ﻧﻔﻬ ﻌﻨﻰ ذﻟِﻚ وﻧ�ﻴﺰ ﺑﻴﻦ اﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة وﺑﻴﻦ‬.‫ﻮر َر ِﺣﻴ ٌ ؛ إﻟﻰ ﻏﻴ ِﺮ ذﻟِ َﻚ ِﻦ أﺳ َ�ﺎﺋِ ِﻪ َو ِﺻﻔﺎﺗِ ِﻪ‬ ٌ ‫َﺑﺼ‬
ِ
ْ ٌَ ََُ ٌَ �ُ َ َ َ ََ ِ �ََ َ َ � َ ََ َ َ ََ َ َ
ْ ََ� َ�ُ َ َ ْ ْ � َُ ََْ َ َْ َ ْ � َ
‫اﻃﺌﺔ ِﻦ‬ ِ ‫اﷲ ﻊ ﺗﻨﻮع ﻌﺎﻧِﻴﻬﺎ ﻓ ِﻬﻲ ﺘ ِﻔﻘﺔ ﺘﻮ‬ ِ ِ ‫ات‬ ‫ذ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ﺘ‬
ِ ‫ﻟ‬ ‫ﻻ‬ ‫د‬ ‫ﻲ‬ ‫ﻓ‬
ِ ‫ﺖ‬ ‫ﻘ‬ ‫ﻔ‬ ‫اﺗ‬ ‫ﺎ‬ ‫ﻬ‬‫ﻠ‬ ‫ﻛ‬ ‫ﺎء‬ �‫ﺳ‬‫اﻷ‬ ‫ن‬ ‫أ‬ ‫ﻠ‬ ‫ﻌ‬ ‫ﻧ‬ ‫و‬ ، ‫ﺮ‬
ِ ‫ﺼ‬ ‫ﺒ‬ ‫اﻟ‬ ‫و‬ ‫ﻊ‬ِ � ‫اﻟﺴ‬ ‫و‬
َ‫ َو َﻛ َﺬﻟﻚ‬.‫اﻟﻨﺒ �ﻲ ﷺ ْﺜ ُﻞ ُ َﺤ ��ﺪ َوأَ ْﺣ َ� َﺪ َو ْاﻟ َ�ﺎﺣﻲ َو ْاﻟ َﺤﺎﺷﺮ َو ْاﻟ َﻌﺎﻗﺐ‬ � ُ َ َْ َ َََ َ � َ ْ ٌَ ََُ ُ � ُ َْ
ِ ِ ِ ِِ ِ ٍ ِ ِ ‫ﺎت وﻛﺬﻟِﻚ أﺳ�ﺎء‬ ِ ‫ﺎﻳﻨﺔ ِﻦ ِﺟﻬ ِﺔ اﻟﺼﻔ‬ ِ ‫َﺣﻴﺚ اﻟﺬات ﺘﺒ‬
َ‫ﺎس ﻓﻴﻬﺎ‬ ُ ‫اﻟﻨ‬� َ َ ََ َ ْ َ ْ َ ُْ َ َ َ َْ َ َ � َ ْ� َ � َ َُْ َ َ ُْْ َ ُْْ ُْ ُْْ ُ َ ْ
ِ ‫ﻳﻞ واﻟﺸﻔﺎ ِء وﻏﻴ ِﺮ ذﻟِﻚ و ِﺜﻞ ﻫ ِﺬ ِه اﻷﺳ�ﺎ ِء ﺗﻨﺎزع‬ ِ ‫ﻮر واﻟﺘﻨ َ ِﺰ‬ ِ َ ‫ﺎن واﻟﻬﺪى واﻟﻨ‬ ِ ‫آن واﻟﻔﺮﻗ‬ ِ ‫آن ِﺜﻞ اﻟﻘﺮ‬ ِ ‫أﺳ�ﺎء اﻟﻘﺮ‬
� ‫اﻟﺴ ْﻴ ُﻒ َو‬ َ َ ََ َ � � َ َ َ ‫ أ ْو ْﻦ ﻗﺒﻴﻞ ْاﻟ ُ� َﺘ َﺒ‬- ‫اﻟﺬات‬ � � َ َ ْ َ ْ َ َْ
‫اﻟﺼ ِﺎر ُم‬ � :‫ﻴﻞ‬ ‫ﺎت؟ ﻛ�ﺎ إذا ِﻗ‬ ِ ‫ﺎﻳﻨ ِﺔ ﻟِﺘﻌﺪ ِد اﻟﺼﻔ‬ ِ ِ ِ ِ ِ ‫ ِﻻﺗ َﺤﺎ ِد‬- ‫ﻴﻞ اﻟ ُ�ﺘ َﺮا ِدﻓ ِﺔ‬ ِ ‫ﻫﻞ ِﻫﻲ ِﻦ ﻗ ِﺒ‬
ٌَ ََُ � ٌَ ََُ َ�َ ُ ْ � َ ْ ْ َ َُ ْ� �َُْ َ ْ � ََْ � َ َُ ُ�َُْ َ
‫ﺎﻳﻨﺔ ِﻓﻲ‬ ِ ‫ات ﺘﺒ‬ ِ ‫واﻟ�ﻬﻨﺪ وﻗ ِﺼﺪ ِﺑﺎﻟﺼ ِﺎرمِ ﻌﻨﻰ اﻟﺼﺮمِ و ِﻓﻲ اﻟ�ﻬﻨ ِﺪ اﻟﻨﺴﺒﺔ إﻟﻰ اﻟ ِﻬﻨ ِﺪ؛ واﻟﺘﺤ ِﻘﻴﻖ أﻧﻬﺎ ﺘﺮا ِدﻓﺔ ِﻓﻲ اﻟﺬ‬
َ �
‫ﺎت‬
ِ ‫اﻟﺼﻔ‬
The meanings of these Names which He has kept hidden in the knowledge of the unseen
with Him, none knows them besides Him. All!h, Glorified is He, has informed us that He
is Knowing (‘Al"m), Powerful (Qad"r), Hearing (Sam"’), Seeing (Ba)"r), Forgiving (Ghafūr),
Merciful (Raḥ"m), and so forth regarding His Names and Attributes. We understand the
meaning of these and distinguish between Knowledge and Power, and between Mercy,
Hearing, and Sight. We know that all the Names agree in their indication of All!h’s
Essence, despite the diversity of their meanings. Thus, they are in agreement (muttafiqah)
and univocal (mutaw!'i’ah) regarding the Essence, but distinct (mutab!yinah) regarding
the Attributes. The same applies to the names of the Prophet (peace be upon him), such
as Muḥammad, Aḥmad, Al-M!ḥ" (The Eraser), Al-Ḥ!shir (The Gatherer), and Al-’Āqib
(The Last). Likewise for the names of the Qur’an, such as Al-Qur’!n, Al-Furq!n (The
Criterion), Al-Hud! (The Guidance), An-Nūr (The Light), At-Tanz"l (The Revelation), Ash-
Shif!’ (The Cure), and others. People have disputed regarding such names: are they
synonyms (mutar!difah)—due to the unity of the entity named—or distinct
(mutab!yinah)—due to the multiplicity of attributes? This is similar to the words: As-Sayf
(The Sword), A)-Ṣ!rim (The Sharp/Cutting [Sword]), and Al-Muhannad (The Indian
[Sword]), where ‘A)-Ṣ!rim’ implies the meaning of sharpness/cutting, and ‘Al-Muhannad’
implies the origin from India. The correct view is that they are synonymous regarding the
entity (dh!t) but distinct regarding the attributes ()if!t).
ْ َ ْ ْ َ َ ْ َ َ �َ َ ْ �َ � ُ َ ُْْ َ َ َ َ� � َ َ َ ُ � َُ � َ
‫آن ﻛﻠ ُﻪ ﺑِﺄﻧ ُﻪ ُ ﺤﻜ ٌ َوﺑِﺄﻧ ُﻪ ُ ﺘﺸﺎﺑِ ٌﻪ َو ِﻓﻲ َ ﻮ ِﺿ ٍﻊ آﺧ َﺮ َﺟ َﻌﻞ ِﻨ ُﻪ َ ﺎ ُﻫ َﻮ ُ ﺤﻜ ٌ َو ِﻨ ُﻪ َ ﺎ ُﻫ َﻮ‬ ‫و ِ�ﺎ ﻳﻮﺿﺢ ﻫﺬا أن اﷲ وﺻﻒ اﻟﻘﺮ‬
َ َ ُ� َ َ ُ َ َْ � ُ َ � ُ َ� َ ُ َْ ْ َ ُ�َُ � ُُ َ � َ ُ َ ْ ْ َ َ ُْ ْ َ َََْ ٌ َ َُ
‫ ﴿اﻟﺮ‬:‫اﷲ ﺗ َﻌﺎﻟﻰ‬ ‫ﺎﺑ ُﻪ اﻟ ِﺬي ﻳﺨﺺ ﺑﻌﻀﻪ ﻗﺎل‬ ‫اﻹﺣﺎﻜم واﻟﺘﺸ‬ ِ ‫و‬ ‫؛‬ ‫ﻪ‬ �‫ﻌ‬ ‫ﻳ‬ ‫ي‬ ‫ﺬ‬ِ ‫اﻟ‬ ‫ﻪ‬‫ﺎﺑ‬ ‫ﺸ‬‫اﻟﺘ‬ ‫و‬ ‫اﻹﺣﺎﻜم‬ِ ‫ﺎﺑﻪ ﻓﻴﻨﺒ ِﻐﻲ أن ﻳﻌﺮف‬ ِ ‫ﺘﺸ‬
ً ََُ ً َ َ ْ َ َ ْ َ َ �َ ُ� َ ََ َ َ َ َ�ُ َ َ َ ْ َ ُ�َ ََ ْ ََ ْ َ � ُ �ُ ُُ َ ْ َ ْ ُ ٌ َ
‫ﺎﺑﻬﺎ‬ ِ ‫ﻳﺚ ِﻛﺘﺎﺑﺎ ﺘﺸ‬ ِ ‫ ﴿اﷲ ﻧﺰل أﺣﺴﻦ اﻟﺤ ِﺪ‬:‫ وﻗﺎل ﺗﻌﺎﻟﻰ‬،‫ِﻛﺘﺎب أﺣ ِﻜ�ﺖ آﻳﺎﺗﻪ ﺛ ﻓﺼﻠﺖ﴾ ﻓﺄﺧﺒﺮ أﻧﻪ أﺣﻜ آﻳﺎﺗِ ِﻪ ﻛﻠﻬﺎ‬
َ َ �ُ �َ ْ ََ َ
‫َ ﺜﺎﻧِ َﻲ﴾ ﻓﺄﺧ َﺒ َﺮ أﻧ ُﻪ ﻛﻠ ُﻪ ُ ﺘﺸﺎﺑِ ٌﻪ‬
What clarifies this further is that All!h described the entire Qur’an as being Muḥkam
(perfected/precise) and as being Mutash!bih (consistent/similar). Yet, in another place
[Āl ‘Imr!n: 7], He stated that part of it is Muḥkam and part is Mutash!bih. Therefore, one
must understand the Iḥk!m (precision) and Tash!buh (similarity/consistency) that apply
to it generally, and the Iḥk!m and Tash!buh that apply specifically to parts of it. All!h,
the Exalted, said: {Alif, L!m, R!. [This is] a Book whose verses are perfected (uḥkimat
!y!tuhu) and then presented in detail...} [Hūd: 1]. Here He informed that He perfected all
its verses. And He, the Exalted, said: {All!h has sent down the best statement: a Book
consistent (mutash!bihan), repeating [its verses]...} [Az-Zumar: 23]. Here He informed
that all of it is consistent/similar.

50
 ْ َ ً ًْ َ ‫ َو ْاﻟ ُﺤ ْﻜ ُ َﻓ ْﺼ ٌﻞ َﺑ ْﻴ َﻦ ْاﻟ ُ� َﺘ َﺸ‬،‫اﻟﺸ ْﻴ َﺌ ْﻴﻦ َﻓ ْﺎﻟ َﺤﺎﻛ ُ َﻳ ْﻔﺼ ُﻞ َﺑ ْﻴ َﻦ ْاﻟ َﺨ ْﺼ َ� ْﻴﻦ‬ � َ َْ ُ ْ َ ْ َ ُ ُ ْ ُ ْ َ
‫ﺎت ِﻋﻠ�ﺎ َو َﻋ َ�ﻼ إذا َ �ﻴ َﺰ َﺑﻴ َﻦ‬ ِ ‫ﺎﺑﻬ‬
ِ ِ ِ ِ ِ ‫واﻟﺤﻜ ﻫﻮ اﻟﻔﺼﻞ ﺑﻴﻦ‬
َْ ْ ََ َ � َْ َ ُ َ َُ � � َ َْ َ � َْ ُ � َ ََ َ ََ � � َ � َ َْ َ ْ � َ َْ َ � َ ْ
‫ ﺣﻜ�ﺖ اﻟﺴ ِﻔﻴﻪ وأﺣﻜ�ﺘﻪ‬:‫ﺎﻃ ِﻞ واﻟﺼﺪ ِق واﻟﻜ ِﺬ ِب واﻟﻨﺎ ِﻓ ِﻊ واﻟﻀﺎر وذﻟِﻚ ﻳﺘﻀ�ﻦ ِﻓﻌﻞ اﻟﻨﺎ ِﻓ ِﻊ وﺗﺮك اﻟﻀﺎر ﻓﻴﻘﺎل‬ ِ ‫اﻟﺤﻖ واﻟﺒ‬
� َْ � ْ َ
َ ْ َ َ َ َُ َ ً َ َ َ ََ َْ َ َ َ َْ ْ َ َ� � َ َْ ْ َ َْ َ َ
‫ﺎط ِﺑﺎﻟ َﺤﻨ ِﻚ ِﻦ اﻟﻠ َﺠﺎمِ َو إِﺣﺎﻜ ُم اﻟﺸ ْﻲ ِء‬ ‫إذا أﺧﺬت َﻋﻠﻰ َﻳ َﺪﻳ ِﻪ َو َﺣﻜ�ﺖ اﻟﺪاﺑﺔ وأﺣﻜ�ﺘﻬﺎ إذا ﺟﻌﻠﺖ ﻟﻬﺎ ﺣﻜ�ﺔ وﻫﻮ ﺎ أﺣ‬
ٌ ‫آن ُﻛ �ﻠ ُﻪ ُ ْﺤ َﻜ‬ ُ ‫ َو ْاﻟ ُﻘ ْﺮ‬،‫اﻟﺮ ْﺷﺪ ْﻦ ْاﻟ َﻐ �ﻲ ﻓﻲ أَ َوا ﺮه‬ � ‫اﻟﺼ ْﺪق ْﻦ ْاﻟ َﻜﺬب ﻓﻲ أَ ْﺧ َﺒﺎره َو َﺗ ْ�ﻴﻴﺰ‬ � ‫ْإﺗ َﻘ ُﺎﻧ ُﻪ َﻓﺈ ْﺣ َﺎﻜ ُم ْاﻟ َﻜ َﻼ ْإﺗ َﻘ ُﺎﻧ ُﻪ ﺑ َﺘ ْ�ﻴﻴﺰ‬
ِ ِِ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ‫م‬ ِ
� َُ َُ َ َ َ َ َ ْ ََْ ُ َ ْ َ َ ْ َ ْ ُ َ َ ْ َْ ً َ ُ� ُ � َ ََْ َ ْ ْ َ َْ
‫ﺎب اﻟﺤ ِﻜﻴ ِ ﴾ ﻓﺎﻟﺤ ِﻜﻴ ﺑِ�ﻌﻨﻰ اﻟﺤﺎ ِﻛ ِ ؛ ﻛ�ﺎ ﺟﻌﻠﻪ ﻳﻘﺺ‬ ِ ‫ ﴿اﻟﺮ ﺗِ َﻠﻚ آﻳﺎت اﻟ ِﻜﺘ‬:‫ﺎن ﻓﻘﺪ ﺳ�ﺎه اﷲ ﺣ ِﻜﻴ�ﺎ ﺑِﻘﻮﻟِ ِﻪ‬ ِ ‫اﻹﺗﻘ‬ ِ ‫ﺑِ�ﻌﻨﻰ‬
ْ ُ ُْ ُ� ُ َْ ً ْ َ َ ‫ﻴﻞ أ ْﻛ َﺜ َﺮ �اﻟﺬي ُﻫ ْ ﻓﻴﻪ َﻳ ْﺨ َﺘﻠ ُﻔ‬ َ َ ْ َ َ َ � َُ َ ُْْ ََ � َْ
‫ ﴿ﻗ ِﻞ اﷲ ﻳﻔ ِﺘﻴﻜ‬:‫ﻮن﴾ َو َﺟ َﻌﻠ ُﻪ ُ ﻔ ِﺘﻴﺎ ِﻓﻲ ﻗﻮﻟِ ِﻪ‬ ِ ِ ِ ِ ِ‫ ﴿إن ﻫﺬا اﻟﻘﺮآن ﻳﻘﺺ ﻋﻠﻰ ﺑ ِﻨﻲ إﺳﺮاﺋ‬:‫ِﺑﻘﻮﻟِ ِﻪ‬
ُ ْ َ
َ ‫إن َﻫﺬا اﻟﻘ ْﺮ‬ َ � َ ُ ْ ُ َ َ ْ َ
� ﴿ :‫ﻓﻴﻬ �ﻦ َو َ ﺎ ُﻳﺘﻠﻰ َﻋﻠ ْﻴﻜ ْ ﻓﻲ اﻟﻜﺘﺎب﴾ أ ْي َ ﺎ ُﻳﺘﻠﻰ َﻋﻠ ْﻴﻜ ْ ُﻳﻔﺘﻴﻜ ْ ﻓﻴﻬ �ﻦ َو َﺟ َﻌﻠ ُﻪ َﻫﺎد ًﻳﺎ َو ُ َﺒﺸ ًﺮا ﻓﻲ ﻗ ْﻮﻟﻪ‬ َ ْ ُ َ َ ْ
‫آن‬ ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
﴾‫ﺎت‬ ‫ﺤ‬ َ ‫اﻟﺼﺎﻟ‬
� ‫ﻮن‬ َ ‫ﻳﻦ َﻳ ْﻌ َ� ُﻠ‬ َ ‫ﻴﻦ �اﻟﺬ‬ َ ‫َﻳ ْﻬﺪي ﻟ �ﻠﺘﻲ ﻫ َﻲ أَ ْﻗ َﻮ ُم َو ُﻳ َﺒ �ﺸ ُﺮ ْاﻟ ُ� ْﺆ ﻨ‬
ِ ِ ِ ِِ ِ ِ ِ ِ
Judgment (ḥukm) involves separating between two things; a judge (ḥ!kim) separates
between two litigants. Judgment separates between similar things, in knowledge and
action, by distinguishing truth from falsehood, honesty from lies, and benefit from harm.
This implies doing what is beneficial and leaving what is harmful. It is said, ‘ḥakamtu as-
saf"ha wa aḥkamtuhu’ (I restrained/controlled the foolish person) when you take him by
the hands [prevent him]. And ‘ḥakamtu ad-d!bbata wa aḥkamtuh!’ (I controlled the
beast) when you put a ḥakamah (bit/bridle) on it, which is the part of the bridle
surrounding the jaw. Iḥk!m (perfecting) something means making it precise and sound
(itq!n). Thus, iḥk!m al-kal!m (perfecting speech) means making it sound by
distinguishing truth from falsehood in its reports, and distinguishing right guidance from
error in its commands. The entire Qur’an is muḥkam in the sense of being perfected and
sound. All!h called it Ḥak"m (Wise/Judge) in His statement: {Alif, L!m, R!. These are the
verses of the Wise (Al-Ḥak"m) Book.} [Yūnus: 1]. Al-Ḥak"m here can mean Al-Ḥ!kim (The
Judge), just as He made it narrate (yaqu))u) in His statement: {Indeed, this Qur’an
narrates (yaqu))u) to the Children of Israel most of that over which they differ} [An-Naml:
76], and made it give rulings (muftiyan) in His statement: {Say, ‘All!h instructs you
concerning them, and what is recited to you in the Book’} [An-Nis!’: 127]—meaning, what
is recited to you gives you rulings concerning them. He also made it a guide (h!diyan)
and bearer of glad tidings (mubashshiran) in His statement: {Indeed, this Qur’an guides
to that which is most suitable and gives good tidings to the believers who do righteous
deeds} [Al-Isr!’: 9].
ً َ ً َ ْ ُ َ َ َ � ‫ ﴿ َو َﻟ ْﻮ َﺎﻛ َن ْﻦ ﻋ ْﻨﺪ َﻏ ْﻴﺮ‬:‫ﺎﺑ ُﻪ �اﻟﺬي َﻳ ُﻌ �� ُﻪ َﻓ ُﻬ َﻮ ﺿ �ﺪ اﻻ ْﺧﺘ َﻼف ْاﻟ َ� ْﻨﻔ �ﻲ َﻋ ْﻨ ُﻪ ﻓﻲ َﻗ ْﻮﻟﻪ‬ ُ ‫اﻟﺘ َﺸ‬ � �ََ
﴾‫ﻴﻪ اﺧ ِﺘﻼﻓﺎ ﻛ ِﺜﻴﺮا‬ ِ ‫اﷲ ﻟﻮﺟﺪوا ِﻓ‬ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ‫وأ ﺎ‬
ََ ْ ُُ ََ َُ َُ ُُ َ � َ َ ُ ْ َ َُْ ُ َ ُْ َ ْ ُ َْ َ ْ ُ � َْ ُ ُ َْْ ُ َ ْ ََُ
ِ‫ ﻫﻮ ﺗ�ﺎﺛﻞ اﻟﻜﻼم‬:‫ ﻓﺎﻟﺘﺸﺎﺑﻪ ﻫﻨﺎ‬. ﴾‫ ﴿إﻧﻜ ﻟ ِﻔﻲ ﻗﻮ ٍل ﺨﺘ ِﻠ ٍﻒ﴾ ﴿ﻳﺆﻓﻚ ﻋﻨﻪ ﻦ أ ِﻓﻚ‬:‫وﻫﻮ ِاﻻﺧ ِﺘﻼف اﻟ�ﺬﻛﻮر ِﻓﻲ ﻗﻮﻟِ ِﻪ‬
ْ َْ َ َْ ُ ُ َْ َْ َ َ َْ َ ُْ َْ َْ َْ َََ َ َ ً َْ ُ ُ َْ ُ � َ ُ ُ ْ َ ُُ ُ ََ َ
‫ﻴﺮ ِه أو ﺑِ َ�ﻠ ُﺰ و َ ﺎﺗِ ِﻪ؛‬ ِ ‫ﻴﻀ ِﻪ ِﻓﻲ ﻮ ِﺿ ٍﻊ َآﺧﺮ؛ ﺑﻞ ﻳﺄ ﺮ ﺑِ ِﻪ أو ﺑِﻨ ِﻈ‬ ِ ‫ ﺑِﺤﻴﺚ ﻳﺼﺪق ﺑﻌﻀﻪ ﺑﻌﻀﺎ؛ ﻓ ِﺈذا أ ﺮ ﺑِﺄ ِﺮ ﻟ ﻳﺄ ﺮ ﺑِﻨ ِﻘ‬:‫وﺗﻨﺎﺳﺒﻪ‬
ٌ َْ َ َ ْ ُ َْ َ ْ ْ ْ َ ْ ْ ْ َ ْ ْ َ ْ ْ ْ َْ َ ْ َ َ
‫ﻴﺮ ِه أو َﻋﻦ َ ﻠ ُﺰ و َ ﺎﺗِ ِﻪ إذا ﻟ َﻳﻜﻦ ُﻫﻨﺎك ﻧﺴﺦ‬ ِ ‫َو إِذا ﻧ َﻬﻰ َﻋﻦ ﺷ ْﻲ ٍء ﻟ َﻳﺄ ُ ﺮ ِﺑ ِﻪ ِﻓﻲ َ ﻮ ِﺿ ٍﻊ آﺧ َﺮ َﺑﻞ َﻳﻨ َﻬﻰ َﻋﻨ ُﻪ أو َﻋﻦ ﻧ ِﻈ‬
ْ ْ ْ َ َ ْ َ ْ َ َ ْ ُ ُْ َ ُ
ُ ُ ْ ُ َ َ ْ َ َ ْ ْ ُ ْ َ َ ُ
ُ ََ ْ َ َ َ َََ
‫ﻮت َ ﻠ ُﺰ و َ ﺎﺗِ ِﻪ َو إِذا أﺧ َﺒ َﺮ ِﺑﻨﻔ ِﻲ ﺷ ْﻲ ٍء ﻟ ُﻳﺜ ِﺒﺘ ُﻪ‬ ِ ‫ﻴﺾ ذﻟِﻚ ﺑﻞ ﻳﺨ ِﺒﺮ ِﺑﺜﺒﻮﺗِ ِﻪ أو ِﺑﺜﺒ‬ ِ ‫ﻮت ﺷ ْﻲ ٍء ﻟ ﻳﺨ ِﺒﺮ ِﺑﻨ ِﻘ‬ ِ ‫وﻛﺬﻟِﻚ إذا أﺧﺒﺮ ِﺑﺜﺒ‬
ْ ْ َ ْ ُ َْ َ ًَ َ َ � ُ َُْ ً َْ ُ ُ َْ ُ َُْ � َ ْ ُ ْ َْْ َ َُ ََ َْ ْ َ َْ َْ
‫ﻴﻪ أﺧ َﺮى أو َﻳﺄ ُ ُﺮ‬ ِ ‫ﻴﻪ أو ﻳﻨ ِﻔﻲ ﻟﻮ ِاز ﻪ ﺑِﺨِ ﻼ ِف اﻟﻘﻮ ِل اﻟ�ﺨﺘ ِﻠ ِﻒ اﻟ ِﺬي ﻳﻨﻘﺾ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻓﻴﺜ ِﺒﺖ اﻟﺸ ْﻲء ﺗﺎرة و ﻳﻨ ِﻔ‬ ِ ‫ﺑﻞ ﻳﻨ ِﻔ‬
ْ َ
ُ � َ َ ُ ْ َ َ ُ ُ َ َ ْ ُ ْ ُ َ ْ َ َ َ ْ � ُ َ َ َ ُ َ َ ُ َ ْ ََ َْ َ َ ُ ْ َ َْ ُ � َ ُ َ َ ْ ْ ْ
.‫ﺎدة‬ ‫ ِﻫﻲ اﻟ�ﺘﻀ‬:‫ِﺑ ِﻪ َو َﻳﻨ َﻬﻰ َﻋﻨ ُﻪ ِﻓﻲ َوﻗ ٍﺖ َوا ِﺣ ٍﺪ و ﻳﻔﺮق ﺑﻴﻦ اﻟ�ﺘ�ﺎﺛِﻠﻴ ِﻦ ﻓﻴ�ﺪح أﺣﺪﻫ�ﺎ و ﻳﺬم اﻵﺧﺮ ﻓﺎﻷﻗﻮال اﻟ�ﺨﺘ ِﻠﻔﺔ ﻫﻨﺎ‬
ً ْ ْ ُ ْ ْ َ َ َ َ ُ َ ْ َ ْ َ
ْ َ ْ ْ َ ْ ُ ‫ﺎﺑ ُﻪ َﻳ ُﻜ‬ َ � َ ُ َ َ ْ ُ َ َُْ َ
‫ﻮن ِﻓﻲ اﻟ َ� َﻌﺎﻧِﻲ َو إِن اﺧﺘﻠﻔﺖ اﻷﻟﻔﺎظ ﻓ ِﺈذا ﺎﻛﻧﺖ اﻟ َ� َﻌﺎﻧِﻲ ُﻳ َﻮا ِﻓﻖ َﺑﻌ ُﻀ َﻬﺎ َﺑﻌﻀﺎ‬ ُ ‫اﻟﺘﺸ‬ ‫ ِﻫ َﻲ اﻟ ُ�ﺘ َﻮا ِﻓﻘﺔ َو َﻫﺬا‬:‫ﺎﺑ َﻬﺔ‬ ِ ‫واﻟ�ﺘﺸ‬
َ ً َ َ ََْ َ ً ْ ْ َْ ْ ْ ْ ً ْ ْ َُ َ ً َْ َ ُ َْ ُ � َ ُ َ
‫ ﺎﻛ َن اﻟﻜﻼ ُم ُ ﺘﺸﺎﺑِﻬﺎ؛ ﺑِﺨِ ﻼ ِف‬:‫ﺎﺳ ُﺐ َﺑﻌ ُﻀ َﻬﺎ َﺑﻌﻀﺎ َو َﻳﺸ َﻬ ُﺪ َﺑﻌ ُﻀ َﻬﺎ ﻟِ َﺒﻌ ِﺾ َو َﻳﻘﺘ ِﻀﻲ َﺑﻌ ُﻀ َﻬﺎ َﺑﻌﻀﺎ‬ ِ ‫و ﻳﻌﻀﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ و ﻳﻨ‬
ََْ َ َ ٌ ْ � َْ َ َْ ْ َُ َ � َ ْ ُُ َ � َ ََ ً َْ ُ ُ َْ � َ ُ � ََُْ ََ ْ
‫ﺎم َﺑﻞ ُﻫ َﻮ ُ َﺼ �ﺪق ﻟ ُﻪ ﻓ ِﺈ �ن اﻟﻜﻼ َم‬ ‫اﻹﺣﺎﻜم اﻟﻌ‬ ِ ‫ ﻻ ﻳﻨﺎ ِﻓﻲ‬:‫اﻟﻜﻼمِ اﻟ�ﺘﻨﺎ ِﻗ ِﺾ اﻟ ِﺬي ﻳﻀﺎد ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻓﻬﺬا اﻟﺘﺸﺎﺑﻪ اﻟﻌﺎم‬
ً ْ ْ َ َ ً ْ ْ ُ َ ْ ْ َ ْ ْ
‫اﻟ ُ�ﺤﻜ َ اﻟ ُ�ﺘﻘ َﻦ ُﻳ َﺼ �ﺪق َﺑﻌ ُﻀ ُﻪ َﺑﻌﻀﺎ ﻻ ُﻳﻨﺎ ِﻗ ُﺾ َﺑﻌ ُﻀ ُﻪ َﺑﻌﻀﺎ‬
As for the Tash!buh (similarity/consistency) that applies generally to the Qur’an, it is the
opposite of the contradiction (ikhtil!f) negated from it in His statement: {If it had been
from [any] other than All!h, they would have found within it much contradiction
(ikhtil!fan kath"r!).} [An-Nis!’: 82]. This is the contradiction mentioned in His statement:

51
{Indeed, you are in differing speech (qawlin mukhtalif), Averted from it is he who is
averted.} [Adh-Dh!riy!t: 8-9]. Tash!buh here means the similarity and harmony of the
speech, such that one part confirms the other. When it commands something, it does not
command its opposite elsewhere; rather, it commands it, or something similar, or its
implications. When it prohibits something, it does not command it elsewhere; rather, it
prohibits it, or something similar, or its implications (unless there is abrogation). Likewise,
when it reports the affirmation of something, it does not report its negation; rather, it
reports its affirmation or the affirmation of its implications. When it reports the negation
of something, it does not affirm it; rather, it negates it or negates its necessary
consequences. This is contrary to contradictory speech, where one part nullifies another,
affirming something at one time and negating it at another, or commanding and
prohibiting it simultaneously, or differentiating between similar things, praising one and
blaming the other. Contradictory statements here are those that are mutually exclusive.
Consistent/similar (mutash!bihah) statements are those that are harmonious
(mutaw!fiqah). This similarity exists in the meanings, even if the words differ. When the
meanings agree with each other, support each other, harmonize with each other, bear
witness to each other, and necessitate each other, the speech is consistent (mutash!bih),
unlike contradictory speech where parts oppose each other. This general Tash!buh
(consistency) does not contradict the general Iḥk!m (perfection); rather, it confirms it, for
perfected, sound speech confirms itself and does not contradict itself.
َ ََ َ ْ ْ َْ � ُ َ َ ُ َُ � َ ْ ُُ َ � َ � َ ْ ُ َ � � ُ� َ � َ ْ َ ْ ْ َ
‫ﺎﺑ َﻬﺔ اﻟﺸ ْﻲ ِء ﻟِﻐﻴ ِﺮ ِه ِﻦ َوﺟ ٍﻪ َ َﻊ ُ ﺨﺎﻟﻔ ِﺘ ِﻪ ﻟ ُﻪ‬ ‫اﻹﺣﺎﻜمِ اﻟﺨﺎص؛ ﻓ ِﺈﻧﻪ ِﺿﺪ اﻟﺘﺸﺎﺑ ِﻪ اﻟﺨﺎص واﻟﺘﺸﺎﺑﻪ اﻟﺨﺎص ﻫﻮ ﺸ‬ ِ ‫ِﺑﺨِ ﻼ ِف‬
َ ْ َ ُ ْ َْ ْ َ ُ ْ َ ْ َ َ ُ
ْ َ َ َ َ ْ َ ُ َُ ْ َُ ُ� ْ َ � َ ْ
َْ َ ُ َ َ ُ ْ َ َ َ ْ َ ْ
‫اﻹﺣﺎﻜ ُم ُﻫ َﻮ اﻟﻔﺼﻞ َﺑﻴﻨ ُﻬ َ�ﺎ ِﺑ َﺤﻴﺚ ﻻ َﻳﺸﺘ ِﺒ ُﻪ‬ ِ ‫ﺎس إﻧﻪ ﻫﻮ أو ﻫﻮ ِﺜﻠﻪ وﻟﻴﺲ ﻛﺬﻟِﻚ و‬ ِ ‫ِﻦ وﺟ ٍﻪ آﺧﺮ ِﺑﺤﻴﺚ ﻳﺸﺘ ِﺒﻪ ﻋﻠﻰ ﺑﻌ ِﺾ اﻟﻨ‬
َ َْ َ ْ َ � ْ � ُ َ ُ َ َْ َ ْ ُ ُ َ َ َْ ْ � َ َْ َ َ ْ ُ ْ َ ُ ُ َ َ � ُُ َ � َ َ َ َ ْ َ ُ ُ َ َ
‫ﺎس ﻦ ﻻ ﻳﻬﺘ ِﺪي‬ ِ ‫ﺎﺻﻞ ﺑﻴﻨﻬ�ﺎ ﺛ ِﻦ اﻟﻨ‬ ِ ‫أﺣﺪﻫ�ﺎ ﺑِﺎﻵﺧ ِﺮ وﻫﺬا اﻟﺘﺸﺎﺑﻪ إﻧ�ﺎ ﻳﻜﻮن ﺑِﻘﺪ ِر ﺸﺘﺮ ٍك ﺑﻴﻦ اﻟﺸﻴﺌﻴﻦ ﻊ وﺟﻮ ِد اﻟﻔ‬
ْ� ُ ْ ْ ُ ُ َ ْ َ ُ َ َ ُ � َِ َ َ َ � ُ ُ َ � ِ َ َ َ َ َْ ْ ْ ْ َْ ً َ ْ ُ ُ ََ َ ُ َ َْ ْ َ ْ
‫ﻮر اﻟﻨﺴ ِﺒ �ﻴ ِﺔ‬ ِ
ُ ‫اﻷ‬ ‫ﻦ‬ ِ ‫ﻮن‬ ‫ﻜ‬ ‫ﻳ‬ ‫ﺪ‬ ‫ﻗ‬ ‫ﻪ‬ ‫ﻌ‬ ‫ﺰ‬ ‫ﻴ‬ � ‫ﺘ‬ ‫ﻳ‬ ‫ﻮن ُ ﺸﺘ ِﺒﻬﺎ َﻋﻠﻴ ِﻪ َو ِﻨ ُﻬ َ ﻦ َﻳﻬﺘ ِﺪي إﻟﻰ ذﻟِﻚ؛ ﻓﺎﻟﺘﺸﺎﺑﻪ اﻟ ِﺬي ﻻ‬ ‫ﻟِﻠﻔﺼ ِﻞ ﺑﻴﻨﻬ�ﺎ ﻓﻴﻜ‬
ََ ُ َ ْ ََ َُْْ ُ ُ َ ْ ْ َُْ ُْ ُ َْ ََ ُْ َ َْ َ ُ � َْ َ َ ُ َ ْ َ ُ ْ َ � َ ْ
‫ﺎس دون ﺑﻌ ٍﺾ و ِﺜﻞ ﻫﺬا ﻳﻌ ِﺮف ِﻨﻪ أﻫﻞ اﻟ ِﻌﻠ ِ ﺎ ﻳ ِﺰ ﻳﻞ ﻋﻨﻬ ﻫﺬا ِاﻻﺷ ِﺘﺒﺎه ﻛ�ﺎ‬ ِ ‫اﻹﺿﺎ ِﻓﻴ ِﺔ ِﺑﺤﻴﺚ ﻳﺸﺘ ِﺒﻪ ﻋﻠﻰ ﺑﻌ ِﺾ اﻟﻨ‬ ِ
ُ‫ﺎء أَ �ﻧ ُﻪ َﻟ ْﻴ َﺲ ْﺜ َﻠﻪ‬ُ �َ ‫اﻟﺪ ْﻧ َﻴﺎ َﻓ َﻈ �ﻦ أَ �ﻧ ُﻪ ْﺜ ُﻠ ُﻪ َﻓ َﻌﻠ َ ْاﻟ ُﻌ َﻠ‬ َ ََُْ َ َ ْ
� ‫وﻧ ُﻪ ﻓﻲ‬ ُ ُ َ � َْ َ َ َََ ْ َ
ِ ِ ِ ِ ‫ﺎس ﺎ و ِﻋﺪوا ﺑِ ِﻪ ِﻓﻲ اﻵ ِﺧﺮ ِة ﺑِ�ﺎ ﻳﺸﻬﺪ‬ ِ ‫إذا اﺷﺘﺒﻪ ﻋﻠﻰ ﺑﻌ ِﺾ اﻟﻨ‬
ْ ْ ْ َ ً ْ َ ْ
‫َو إِن ﺎﻛ َن ُ ﺸ ِﺒﻬﺎ ﻟ ُﻪ ِﻦ َﺑﻌ ِﺾ اﻟ ُﻮ ُﺟﻮ ِه‬
This is unlike the specific Iḥk!m [clarity], which is the opposite of the specific Tash!buh
[ambiguity]. Specific Tash!buh is the resemblance of one thing to another in some aspect
while differing from it in another aspect, such that some people are confused into
thinking it is the same thing or identical to it, when it is not. Iḥk!m [in this specific sense]
is the clear distinction between them, such that one is not confused with the other. This
[specific] Tash!buh arises due to a shared measure (qadr mushtarak) between two
things, alongside the existence of a distinguishing factor between them. Some people are
unable to discern the distinction, so the matter remains ambiguous (mushtabih) for
them, while others are guided to it. Thus, ambiguity where distinction is lacking can be
relative and contextual, being ambiguous for some people but not others. In such cases,
the people of knowledge know what removes this ambiguity for them. An example is
when some people confuse what they are promised in the Hereafter with what they
witness in this world, thinking it is identical. The scholars, however, know it is not
identical, even though it resembles it in some aspects.
� َْ َ َ َ َ ْ َ � َ ُ َْ َ � َ ْ َ ُ َ ْ َ َ َ َ � ُ َْ َ � َ � َُ � َْ ََ ْ َ
‫ﺎس؛‬ ِ ‫ﺎﻃﻞ ﺣﺘﻰ ﺗﺸﺘ ِﺒﻪ ﻋﻠﻰ ﺑﻌ ِﺾ اﻟﻨ‬ ِ ‫ﺎس و ِﻫﻲ ﺎ ﻳﺸﺘ ِﺒﻪ ِﻓﻴﻬﺎ اﻟﺤﻖ واﻟﺒ‬ ِ ‫ﺎب اﻟﺸﺒﻪ اﻟ ِﺘﻲ ﻳ ِﻀﻞ ِﺑﻬﺎ ﺑﻌﺾ اﻟﻨ‬ ِ ‫و ِﻦ ُﻫﺬا اﻟﺒ‬
� َ َُ� َ ْ َ ُ َ � ُ ‫ﺎس اﻟ َﻔ‬ ْ ْ ْ � ْ َ ْ َ َ َ
ُ ‫َو َ ْﻦ أوﺗ َﻲ اﻟﻌﻠ َ ﺑﺎﻟ َﻔ ْﺼﻞ َﺑ ْﻴ َﻦ َﻫﺬا َو َﻫﺬا ﻟ ْ َﻳﺸ َﺘﺒ ْﻪ َﻋﻠ ْﻴﻪ اﻟ َﺤﻖ ﺑﺎﻟ َﺒﺎﻃﻞ َواﻟﻘ َﻴ‬ْ ْ ْ
‫ﺎت ِﻷﻧ ُﻪ‬ ِ ‫ﺎب اﻟﺸﺒﻬ‬ِ ‫ﺎﺳﺪ إﻧ�ﺎ ﻫﻮ ِﻦ ﺑ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ُ‫ول ﺑﻪ اﻻ ْﺷﺘ َﺒﺎه‬ ُ َُ � َْْ ََ ْ َْ ْ � َ َْ َ ْ َ ْ َ َ َ ْ َ َ ُ ُ ُْ َ َ ُُْ َْ ْ � ٌ َْ
ِ ِ ِ ِ ‫ اﻫﺘﺪى ﻟِﻠﻔﺮ ِق اﻟ ِﺬي ﻳﺰ‬:‫ﻴﻪ ﻓ�ﻦ ﻋﺮف اﻟﻔﺼﻞ ﺑﻴﻦ اﻟﺸﻴﺌﻴ ِﻦ‬ ِ ‫ﻮر ﺑِ�ﺎ ﻻ ﻳﺸ ِﺒﻬﻪ ِﻓ‬ ِ ‫ﺗﺸ ِﺒﻴﻪ ﻟِﻠﺸﻲ ِء ِﻓﻲ ﺑﻌ ِﺾ اﻷ‬
ْ ْ ٌ ْ ْ ْ ٌ َ ْ َ َُ ََْ ْ َ َ ََْ َ ْ َ َ ‫ﺎس ْاﻟ َﻔﺎﺳ ُﺪ؛ َو َ ﺎ ْﻦ َﺷ ْﻴ َﺌ ْﻴﻦ �إﻻ َو َﻳ ْﺠ َﺘ‬ ُ ‫َو ْاﻟﻘ َﻴ‬
‫ﺎه ِﻦ َوﺟ ٍﻪ َواﻓ ِﺘ َﺮاق ِﻦ َوﺟ ٍﻪ‬ ‫ﺎن ِﻓﻲ ﺷﻲ ٍء ﻓﺒﻴﻨﻬ�ﺎ اﺷ ِﺘﺒ‬ ‫ﻗ‬
ِ ِ ‫ﺮ‬‫ﺘ‬ ‫ﻔ‬ ‫ﻳ‬ ‫و‬ ‫ء‬
ٍ ‫ﻲ‬ ‫ﺷ‬ ‫ﻲ‬ ‫ﻓ‬
ِ ‫ﺎن‬ِ ‫ﻌ‬ ِ ِ ِ ِ ِ
ْ ُ � ُ ْ ُ َ ُ َ ْ َ ُ َ َ
ْ ُ َ ْ َ َ َ َ ُ َ َْ َ َ ْ َ ْ َ ُ َ � َ ْ َ َ َ ُ َ َ َ َ ََ َ
‫ أﻛﺜﺮ ﺎ ﻳﺨ ِﻄﺊ اﻟﻨﺎس ِﻦ‬:‫اﻹ ﺎم أﺣ�ﺪ‬ ِ ‫ﺎﺳ ِﺪ ﻻ ﻳﻨﻀ ِﺒﻂ ﻛ�ﺎ ﻗﺎل‬ ِ ‫ﺎس اﻟﻔ‬ ِ ‫ﻓ ِﻠﻬﺬا ﺎﻛن ﺿﻼل ﺑ ِﻨﻲ آدم ِﻦ ِﻗﺒ ِﻞ اﻟﺘﺸﺎﺑ ِﻪ واﻟ ِﻘﻴ‬

52
 � ُ َ ْ ُ ْ� َ َ َ ْ ْ � َْ ُ ‫ َو ْاﻟﻘ َﻴ‬،‫اﻟﺴ ْ�ﻌ �ﻴﺔ‬
� ‫اﻷد �ﻟﺔ‬ َْ ُ ْ� َ َ ْ َ ‫اﻟﺘ ْﺄو‬ � َ
‫ ِﻓﻲ اﻷ ِدﻟ ِﺔ اﻟ َﻌﻘ ِﻠ �ﻴ ِﺔ َو ُﻫ َﻮ ﻛ َ�ﺎ ﻗﺎل َواﻟﺘﺄ ِو ﻳﻞ اﻟﺨ َﻄﺄ إﻧ َ�ﺎ‬:‫ﺎس‬ ِ ِ ِ ِ ِ ‫ ِﻓﻲ‬:‫ﺎس؛ ﻓﺎﻟﺘﺄ ِو ﻳﻞ‬ ِ ‫ﻳﻞ واﻟ ِﻘﻴ‬ ‫ﺟﻬ ِﺔ‬
َ‫ﻮن ﻓﻲ ْاﻟ َ� َﻌﺎﻧﻲ ْاﻟ ُ� َﺘ َﺸﺎﺑﻬﺔ‬ ُ ‫ﺎس ْاﻟ َﺨ َﻄﺄُ �إﻧ َ�ﺎ َﻳ ُﻜ‬ َِْ ِ ُ َُِ
ُ ‫ َو ْاﻟﻘ َﻴ‬،‫اﻷ ْﻟ َﻔﺎظ ْاﻟ ُ� َﺘ َﺸﺎﺑ َﻬﺔ‬
ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻳﻜﻮن ِﻓﻲ‬
From this category arise the specious arguments (shubuh!t) by which some people are
led astray. These are matters where truth and falsehood resemble each other, causing
confusion for some. But one who is given knowledge of the distinction between them
will not confuse truth with falsehood. False analogy (al-qiy!s al-f!sid) belongs to the
category of specious arguments because it involves likening something in certain aspects
to that which it does not resemble [in the relevant aspect]. One who knows the
distinction between the two things is guided to the difference that removes the ambiguity
and the false analogy. There are no two things except that they share something in
common and differ in something else; there is resemblance between them in one aspect
and difference in another. This is why the misguidance of the children of Adam often
stems from ambiguity (tash!buh) and false analogy, which are boundless. As Im!m
Aḥmad said: ‘Most of people’s errors come from interpretation (ta’w"l) and analogy
(qiy!s).’ Ta’w"l relates to scriptural evidence (adillah sam’iyyah), and Qiy!s relates to
rational evidence (adillah ‘aqliyyah). He spoke the truth. Erroneous interpretation occurs
with ambiguous terms, and erroneous analogy occurs with ambiguous meanings.
َ ‫اﻟﺘ ْﻮﺣ‬ � َ َ ْ � ْ َ َْْ َ � َ َ � َْ ََ ْ َ َُ َََ َ � َ
ِ ‫ﺎوﻟ ُﻪ َﻫﺬا اﻟﻜﻼ ُم ِ ْﻦ أﻧ َﻮ‬
ُ َ َْ
‫ﻴﺪ‬ ِ ‫اﻟﻀﻼﻻ ِت َﺣﺘﻰ آل اﻷ ُﺮ إﻟﻰ َ ﻦ َﻳ �ﺪ ِﻋﻲ اﻟﺘﺤ ِﻘﻴﻖ و‬ ‫اع‬ ‫َوﻗﺪ َوﻗ َﻊ َﺑﻨﻮ َآد َم ِﻓﻲ ﻋﺎ ِﺔ ﺎ ﻳﺘﻨ‬
ْ َ َ
ُ ْ َ ْ َ ُ ُ ُ َ َ َ َ ُ ُ � � َ َ ُ َْ � ُ ُ ُ � � ُ ُ ُ ْ َْ َ َ ََ ْ ْ َ ْ ُ ْ َ َ ْ ْ َ َ
‫ﺎت َﻋﻴ َﻦ ُو ُﺟﻮ ِد‬ ِ ‫واﻟ ِﻌﺮﻓﺎن ِﻨﻬ إﻟﻰ أن اﺷﺘﺒﻪ ﻋﻠﻴ ِﻬ وﺟﻮد اﻟﺮب ِﺑﻮﺟﻮ ِد ﻛﻞ ﻮﺟﻮ ٍد ﻓﻈﻨﻮا أﻧﻪ ﻫﻮ ﻓﺠﻌﻠﻮا وﺟﻮد اﻟ�ﺨﻠﻮﻗ‬
ْ َ ُ ْ ْ َ ْ ْ � َ َْ ً �ُ َْ ُ � َ ُ َ ْ ََ َ ََ َ ُ ْ َ َ َ َْ َ َ َ ُ�َ َ َ َ ْ
‫ﻮق ﻓ َ�ﻦ‬ َ ََ
ِ ‫ﻴﻪ ِﻦ اﻟﺨﺎﻟِ ِﻖ ﻊ اﻟ�ﺨﻠ‬ ِ ‫اﻟﺨﺎﻟِ ِﻖ ﻊ أﻧﻪ ﻻ ﺷ ْﻲء أﺑﻌﺪ ﻋﻦ �ﺎﺛﻠﺔ ﺷ ْﻲ ٍء وأن ﻳﻜﻮن إﻳﺎه أو ﺘ ِﺤﺪا ﺑِ ِﻪ؛ أو ﺣﺎﻻ ِﻓ‬
ْ ْ ً َ َ
� ُ َ ْ َُْ ُ َ ُ ُ َ َ ُ ُ � َ � َ َ�ُ َ ُ ْ َ ْ ُ ُ َ ْ ُ ُ ُ َْ َ َ ََ ْ
.‫ﺎس َﺿﻼﻻ ِﻦ ِﺟ َﻬ ِﺔ ِاﻻﺷ ِﺘ َﺒﺎ ِه‬ ِ ‫ﺎت ﻛﻠﻬﺎ ﺣﺘﻰ ﻇﻨﻮا وﺟﻮدﻫﺎ وﺟﻮده؛ ﻓﻬ أﻋﻈ اﻟﻨ‬ ِ ‫اﺷﺘﺒﻪ ﻋﻠﻴ ِﻪ وﺟﻮد اﻟﺨﺎ ِﻟ ِﻖ ِﺑﻮﺟﻮ ِد اﻟ�ﺨﻠﻮﻗ‬
ْ� ْ ْ ْ ْ ْ ُ َ َْ ً َ
َ ‫ﻮدات َﺗ ْﺸ َﺘﺮ ُك ﻓﻲ ُ َﺴ ��ﻰ ْاﻟ ُﻮ ُﺟﻮد َﻓ َﺮأ ْوا ْاﻟ ُﻮ ُﺟ‬َ ُ َْْ � َ َ َ َ
‫ﻮد َوا ِﺣﺪا َوﻟ ُﻳﻔ �ﺮﻗﻮا َﺑﻴ َﻦ اﻟ َﻮا ِﺣ ِﺪ ِﺑﺎﻟ َﻌﻴ ِﻦ َواﻟ َﻮا ِﺣ ِﺪ ِﺑﺎﻟﻨﻮ ِع‬ ِ ِ ِ ِ ‫وذﻟِﻚ أن اﻟ�ﻮﺟ‬
The children of Adam have fallen into most types of misguidance encompassed by this
discussion, to the extent that the matter reached those among them claiming verification
(taḥq"q), unification (tawḥ"d), and gnosis (‘irf!n), such that the existence of the Lord
became confused for them with the existence of every existing thing. They thought He
was it, making the existence of creatures identical to the existence of the Creator. This is
despite the fact that nothing is further from resembling something else, or being identical
to it, or united with it, or indwelling within it, than the Creator with the creature. Those
for whom the existence of the Creator became confused with the existence of all
creatures, to the point that they thought the creatures’ existence was His existence, are
the most misguided of people due to ambiguity. This happened because existing things
share the designation ‘existence.’ They perceived existence as one, failing to differentiate
between numerical oneness (w!ḥid bil-’ayn) and generic oneness (w!ḥid bin-naw’).
ٌ ُ ْ ُ َْ ُ ََ ُ ْ� َ ُ ْ � َ َ ُ ُ ْ � َ ُ ُ َ ْ َ ُ َ ُ َْْ َ َ ُ�َ ُ� ََ َ ُ َ َ
‫ ﻟﻔﻆ اﻟ ُﻮ ُﺟﻮ ِد َ ﻘﻮل‬:‫ﻴﺐ ﻓﻘﺎﻟﻮا‬ ‫ات ﺗﺸﺘ ِﺮك ِﻓﻲ ﺴ�ﻰ اﻟﻮﺟﻮ ِد ﻟ ِﺰم اﻟﺘﺸ ِﺒﻴﻪ واﻟﺘﺮ ِﻛ‬ ‫ اﻟ�ﻮﺟﻮد‬:‫وآﺧﺮ ون ﺗﻮﻫ�ﻮا أﻧﻪ إذا ِﻗﻴﻞ‬
ْ َ ْ َ َ َ ْ َ ُ ُ ْ � َ ْ ْ َ ْ َ َ ْ َ َ ُ َ َ ُ ْ َْ َ َ َ � َ ُ َ َ َ � ْ� َ ْ
‫ﻮد َﻳﻨﻘ ِﺴ ُ إﻟﻰ ﻗ ِﺪﻳ ٍ َو ُ ﺤ َﺪ ٍث َوﻧﺤ ِﻮ‬ ‫اك اﻟﻠﻔ ِﻈﻲ ﻓﺨﺎﻟﻔﻮا ﺎ اﺗﻔﻖ ﻋﻠﻴ ِﻪ اﻟﻌﻘﻼء ﻊ اﺧ ِﺘﻼ ِف أﺻﻨﺎ ِﻓ ِﻬ ِﻦ أن اﻟﻮﺟ‬ ِ ‫ِﺑ ِﺎﻻﺷ ِﺘﺮ‬
َْ ُ َ َ ْ
َ ‫ات ﺗﺸﺘﺮ ُك ﻓﻲ ُ َﺴ ��ﻰ اﻟ ُﻮ ُﺟﻮد ﻟﺰ َم أ ْن َﻳﻜ‬ َ ْ َ ُ ‫ﻮد‬ ْ َ َ َ � َ � َ ٌ
َ ‫ﻮدات َو َﻃﺎﺋﻔﺔ ﻇﻨ ْﺖ أﻧ ُﻪ إذا ﺎﻛﻧ ْﺖ اﻟ َ� ْﻮ ُﺟ‬ َ َ ُ َْ ْ ْ
َ ْ َ ََ
‫ﻮن ِﻓﻲ اﻟﺨ ِﺎر ِج‬ ِ ِ ِ ِ ِ ِ ‫ذﻟِﻚ ِﻦ أﻗﺴﺎمِ اﻟ�ﻮﺟ‬
َ ْ َََ َ َ ُْ ُ ُ َْ ًََ ُْ َ َ
� � ُ ‫ﻮد ُ ْﺸ َﺘ َﺮ ٌك ﻓﻴﻪ َو َز َﻋ ُ�ﻮا أ �ن ﻓﻲ ْاﻟ َﺨﺎرج َﻋ ْﻦ ْاﻷ ْذ َﻫ‬ ٌ ‫اﻷ ْذ َﻫﺎن َ ْﻮ ُﺟ‬ َْ ْ َ
‫ان ُ ﻄﻠ ٍﻖ‬ ٍ ‫ﺎت ﻄﻠﻘﺔ ِﺜﻞ وﺟ َﻮ ٍد ﻄﻠ ٍﻖ وﺣﻴﻮ‬ ٍ ‫ﺎن ﻛﻠﻴ‬ ِ ِ ِ ِ ِ ِ ِ ‫ﻋﻦ‬
َْ ْ � ُ َ َ ‫اﻷ ْذ َﻫﺎن َﺛﺎﺑ ًﺘﺎ ﻓﻲ ْاﻷ ْﻋ‬َْ َ ‫ع َو َﺟ َﻌ ُﻠﻮا‬َ ْ� َ ََْْ َ � ْ َُ َ َ َ َ ْ ََ َ ُْ ْ َ
‫ﺎن َو َﻫﺬا ﻛﻠ ُﻪ ِﻦ ﻧﻮ ِع‬ ِ ‫ﻴ‬ ِ ِ ِ ‫ﻲ‬ ‫ﻓ‬
ِ ‫ﺎ‬ ‫ﺮ‬ ‫اﻟﺸ‬ ‫و‬ ‫ﻞ‬ ‫ﻘ‬ ‫ﻌ‬ ‫اﻟ‬ ‫و‬ ‫ﺲ‬ ‫ﺤ‬
ِ ‫اﻟ‬ ‫ﻮا‬ ‫ﻔ‬ ‫ﺎﻟ‬ ‫ﺨ‬ ‫ﻓ‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ذ‬ ‫ﻮ‬
ِ ‫ﺤ‬ ‫ﻧ‬‫و‬ ‫ﻖ‬
ٍ ‫ﻠ‬ ‫ﻄ‬ ٍ ‫ﺴ‬ ‫و ِﺟ‬
َ ْ
‫ِاﻻﺷ ِﺘﺒﺎ ِه‬
Others imagined that if it is said that existing things share the designation ‘existence,’ it
necessitates resemblance (tashb"h) and composition (tark"b). So they claimed that the
term ‘existence’ is predicated equivocally (bil-ishtir!k al-laf,") [i.e., it means completely
different things when applied to God and creation]. In doing so, they contradicted the
consensus of rational people, despite their different schools of thought, that existence is

53
divided into Pre-eternal (Qad"m) and originated (Muḥdath), and similar divisions of
existing things. Another group thought that if existing things share the designation
‘existence,’ there must be an externally existing entity, outside the mind, called ‘existence’
in which they all partake. They claimed that absolute universals exist externally, outside
the mind, such as absolute existence, absolute animality, absolute body-ness, and the
like. In doing so, they contradicted sense perception, reason, and revelation, making what
exists only in the mind established in external reality. All of this stems from ambiguity
(ishtib!h).
َ ْ � َ ْ َ ْ َ ْ َ ْ ْ َ ُ َ َْ َ َ َ َ ُ ُ ْ
ُ ‫اﻟﺘ َﺸ‬ ْ ْ ْ َ َْ ْ ُ ْ َ َْ َ � َ ُ� ُ َ َ ْ َ َ
‫ﺎﺑ ِﻪ َو ِاﻻﺧ ِﺘﻼ ِف؛‬ ‫ﻮر َو إِن اﺷﺘ َﺮﻛﺖ ِﻦ َﺑﻌ ِﺾ اﻟﻮﺟﻮ ِه وﻋ ِﻠ ﺎ ﺑﻴﻨﻬ�ﺎ ِﻦ اﻟﺠ� ِﻊ واﻟﻔﺮ ِق و‬ ِ
ُ ‫اﻷ‬ ‫و ﻦ ﻫﺪاه اﷲ ﻓﺮق ﺑﻴﻦ‬
ْ َ ْ ْ َ ُ َ َْ َ ُ � َ ُ � َ ْ َ ْ ُ ْ َ َْ َ ُ َ َْ َ ُ َ ْ َ ْ ُ � َ ََْ ْ َ َُْ َ � َ َ ََُ َ
‫ﺎﺑ ِﻪ ِﻦ اﻟﻜﻼمِ ِﻷﻧﻬ ﻳﺠ�ﻌﻮن ﺑﻴﻨﻪ وﺑﻴﻦ اﻟ�ﺤﻜ ِ اﻟﻔ ِﺎر ِق اﻟ ِﺬي ﻳﺒﻴﻦ ﺎ ﺑﻴﻨﻬ�ﺎ ِﻦ اﻟﻔﺼ ِﻞ‬ ِ ‫وﻫﺆﻻ ِء ﻻ ﻳ ِﻀﻠﻮن ِﺑﺎﻟ�ﺘﺸ‬
َ‫َواﻻ ْﻓﺘ َﺮاق َو َﻫ َﺬا َﻛ َ�ﺎ أَ �ن َﻟ ْﻔ َﻆ ) �إﻧﺎ( َو) َﻧ ْﺤ ُﻦ( َو َﻏ ْﻴ ُﺮ ُﻫ َ�ﺎ ْﻦ ﺻ َﻴﻎ ْاﻟ َﺠ ْ�ﻊ َﻳ َﺘ َﻜ �ﻠ ُ ﺑ َﻬﺎ ْاﻟ َﻮاﺣ ُﺪ َﻟ ُﻪ ُﺷ َﺮ َﺎﻛ ُء ﻓﻲ ْاﻟﻔ ْﻌﻞ َو َﻳ َﺘ َﻜ �ﻠ ُ ﺑﻬﺎ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َْ ْ � َ َ َ َ َ ُ َ َ َ ُ َ ٌ َ ْ َ ََُ َ ‫ﻮم ُﻛ �ﻞ ﺻ َﻔﺔ َ َﻘ‬
ُ ‫ﺎت َﺗ ُﻘ‬ ٌ ‫ْاﻟ َﻮاﺣ ُﺪ ْاﻟ َﻌﻈﻴ ُ �اﻟﺬي َﻟ ُﻪ ﺻ َﻔ‬
‫ﻮن ﻟ ُﻪ؛ ﻻ ﺷ َﺮﺎﻛ َء ﻟ ُﻪ ﻓ ِﺈذا ﺗ َ� �ﺴ َﻚ اﻟﻨﺼ َﺮا ِﻧ �ﻲ ِﺑﻘﻮ ِﻟ ِﻪ‬ ‫ﺎﺑﻌ‬ِ ‫ﺗ‬ ‫ان‬ ‫ﻮ‬ ‫ﻋ‬‫أ‬ ‫ﻪ‬ ‫ﻟ‬‫و‬ ‫ﺪ‬
ٍِ‫ﺣ‬ ‫ا‬ َ ‫ﺎم‬
‫و‬ ٍ ِ ِ ِ ِ ِ
َ َ ْ َ َ ُْ َ َ َ ََْ َ ْ ْ َ ْ َ َ ْ َ ْ� َْ َ ْ َ � َ َ
‫ ﴿ َو إِﻟ ُﻬﻜ إﻟ ٌﻪ َوا ِﺣ ٌﺪ﴾ َوﻧﺤ ُﻮ ذﻟِ َﻚ ِ ��ﺎ ﻻ‬:‫ ﴿إﻧﺎ ﻧﺤ ُﻦ ﻧ �ﺰﻟﻨﺎ اﻟﺬﻛ َﺮ﴾ َوﻧﺤ َﻮ ُه َﻋﻠﻰ ﺗ َﻌ �ﺪ ِد اﻵﻟِ َﻬ ِﺔ ﺎﻛ َن اﻟ ُ�ﺤﻜ ُ ﻛﻘﻮﻟِ ِﻪ ﺗ َﻌﺎﻟﻰ‬:‫ﺗ َﻌﺎﻟﻰ‬
َ ْ ْ � َ ْ ً ْ ْ َ ْ َ َ َ ْ ْ َ َ ُ ً ً ْ � ُ َ ْ
‫َﻳﺤﺘ ِ ﻞ إﻻ َ ﻌﻨﻰ َوا ِﺣﺪا ُﻳ ِﺰ ﻳﻞ َ ﺎ ُﻫﻨﺎك ِﻦ ِاﻻﺷ ِﺘ َﺒﺎ ِه؛ َوﺎﻛ َن َ ﺎ ذﻛ َﺮ ُه ِﻦ ِﺻﻴﻐ ِﺔ اﻟ َﺠ� ِﻊ ُ َﺒ �ﻴﻨﺎ ﻟِ َ�ﺎ َﻳﺴﺘ ِﺤﻘ ُﻪ ِﻦ اﻟ َﻌﻈ َ� ِﺔ‬
ْ َْ َ َ ََ ْ ْ َ ُ ْ َْ َ ََ َ � َ َ َْْ َ
‫ﺎت ِﻦ اﻟ�ﻼ ِﺋﻜ ِﺔ وﻏﻴ ِﺮ ِﻫ‬ ِ ‫ﺎت وﻃﺎﻋ ِﺔ اﻟ�ﺨﻠﻮﻗ‬ ِ ‫واﻷﺳ�ﺎ ِء واﻟﺼﻔ‬
Whoever All!h guides distinguishes between things, even if they share some aspects,
knowing what they have in common and what differentiates them, their similarities and
differences. Such people are not led astray by ambiguous speech (mutash!bih) because
they combine it with the clear, distinguishing (muḥkam) speech that clarifies the
separation and distinction between them. This is similar to how the words ‘Inn!’ (Indeed
We) and ‘Naḥnu’ (We), and other plural forms, can be used by one who has partners in
an action, but also by a single, great individual who possesses attributes, each of which
stands in place of an individual, and who has helpers subordinate to him, not partners.
Thus, if a Christian clings to All!h’s statement {Indeed, it is We (Inn! Naḥnu) who sent
down the reminder} [Al-Ḥijr: 9] and similar verses as proof for a plurality of gods, the
clear (muḥkam) verses like His statement {And your god is one God (Il!hun W!ḥid)} [Al-
Baqarah: 163] and others which admit only one meaning remove the ambiguity present
there. The usage of the plural form indicates the Majesty He deserves, His Names and
Attributes, and the obedience of created beings like the angels and others.
َُُْ َْ ََ َ َْ ْ ُ َْ ْ َ � ُ ُ ْ ْ َُ َ َ َ � َ َ َْْ َ َ ْ َ َ َْ َ � َ َ ُ َ َ � ََ
‫ﻳﻦ َﻳﺴﺘﻌ ِ ﻠ ُﻬ ِﻓﻲ أﻓﻌﺎ ِﻟ ِﻪ ﻓﻼ ﻳﻌﻠ�ﻬ‬ ‫ﺎت و ﺎ ﻟﻪ ِﻦ اﻟﺠﻨﻮ ِد اﻟ ِﺬ‬ ِ ‫وأ ﺎ ﺣ ِﻘﻴﻘﺔ ﺎ دل ﻋﻠﻴ ِﻪ ذ ِﻟﻚ ِﻦ ﺣﻘﺎ ِﺋ ِﻖ اﻷﺳ�ﺎ ِء واﻟﺼﻔ‬
َ َ َ َ ْ ْ ْ َ ُ� � َُُ َْ َ � ََ ْ َْ ْ َ � َ ‫�إﻻ ُﻫ َﻮ ﴿ َو َ ﺎ َﻳ ْﻌ َﻠ ُ ُﺟ ُﻨ‬
:‫اﷲ ِﺑﺨِ ﻼ ِف اﻟ َ� ِﻠ ِﻚ ِﻦ اﻟ َﺒﺸ ِﺮ إذا ﻗﺎل‬ ‫ﺎﺑ ِﻪ اﻟ ِﺬي ﻻ ﻳﻌﻠ�ﻪ إﻻ‬ ِ ‫ﻳﻞ اﻟ ُ�ﺘﺸ‬ِ ‫ﻮد َر �ﺑ َﻚ إﻻ ُﻫ َﻮ﴾ َو َﻫﺬا ِﻦ ﺗﺄ ِو‬
َ ْ َ ْ ْ َ ُ َ ْ َ َ َ ُ ْ ُ َ ْ َ َُ ُ َ َ ََْ َ َ َ َ ََْ َْ
ُ َ � َ
‫ﺎﺟ ِﺒ ِﻪ َوﺧﺎ ِد ِ ِﻪ َوﻧﺤ ِﻮ ذﻟِ َﻚ أ ِ ُﺮ وا ﺑِ ِﻪ َوﻗﺪ َﻳﻌﻠ ُ َ ﺎ َﺻ َﺪ َر َﻋﻨ ُﻪ ذﻟِ َﻚ‬ َ َ
ِ ‫ﻗﺪ أ ﺮﻧﺎ ﻟﻚ ﺑِﻌﻄﺎ ِء ﻓﻘﺪ ﻋ ِﻠ أﻧﻪ ﻫﻮ وأﻋﻮاﻧﻪ ِﺜﻞ ﺎﻛﺗِ ِﺒ ِﻪ وﺣ‬
َ ْ ْ ْ َ � َ َ ْ َ َ ُ ُْ َ ُ � َ‫ﺎداﺗﻪ َو إ َر َاداﺗﻪ َو َﻧ ْﺤﻮ َذﻟ َﻚ َوا‬ َ َ ْ ْ ُْ ْ
‫ﺎد ُه اﻟ َﺤﻘﺎ ِﺋﻖ اﻟ ِﺘﻲ أﺧ َﺒ َﺮ َﻋﻨ َﻬﺎ ِﻦ ِﺻﻔﺎ ِﺗ ِﻪ‬ ‫ﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻻ ﻳﻌ ِﻠ ِﻋﺒ‬ ِ ِ ِ ِ ِ ِ ِ ‫اﻟ ِﻔﻌﻞ ِﻦ اﻋ ِﺘﻘ‬
ُْ ْ َ ْ ْ ْ ْ َ َ َ ْ ْ ْ ْ َ ْ َ َ َ َ َ َُ َْ ََ ْ ْ ْ َ َ
‫ﻮن َﺣﻘﺎﺋِﻖ َ ﺎ أ َر َاد ِﺑﺨﻠ ِﻘ ِﻪ َوأ ِﺮ ِه ِﻦ اﻟ ِﺤﻜ َ� ِﺔ َوﻻ َﺣﻘﺎﺋِﻖ َ ﺎ َﺻ َﺪ َرت َﻋﻨ ُﻪ ِﻦ اﻟ َ� ِﺸﻴﺌ ِﺔ َواﻟﻘﺪ َر ِة‬ �‫ﺎت اﻟ َﻴﻮمِ اﻵ ِﺧ ِﺮ وﻻ ﻳﻌﻠ‬ ِ ‫و ِﺻﻔ‬
However, the reality indicated by that [plural form] concerning the realities of the Names
and Attributes, and the forces (junūd) He employs in His actions—none knows them
except Him: {And none knows the forces of your Lord except Him.} [Al-Muddaththir: 31].
This belongs to the ta’w"l (ultimate reality) of the ambiguous which none knows except
All!h. This is unlike a human king who says, ‘We have ordered a gift for you.’ It is known
that he and his helpers—like his scribe, chamberlain, servant, etc.—ordered it. One might
even know the beliefs, intentions, and so forth from which that action stemmed. But
All!h, Glorified and Exalted is He, does not inform His servants of the [full] realities He
has reported concerning His Attributes and the attributes of the Last Day. Nor do they
know the [full] realities of the wisdom He intended through His creation and command,
nor the [full] realities of the Will and Power from which they issued.

54
 َ َ ْ َ َ َ ُ ْ َ َْ � َ َ َ ْ ُ ْ َ َْ ْ ُ ُ َ َ َ َ ‫اﻷ ْﻟ َﻔﺎظ ْاﻟ ُ� َﺘ َﻮ‬َْ � � َ ُ �َََ َ َ َ
ُ ‫اﻟﺘ َﺸ‬
ُ ‫ﺎﺑ َﻪ َﻳ ُﻜ‬
‫اﻃﺌ ِﺔ َو إِن زال‬ ِ ‫ﺎظ اﻟ�ﺸﺘﺮﻛ ِﺔ اﻟ ِﺘﻲ ﻟﻴﺴﺖ ِﺑ�ﺘﻮ‬ ِ ‫اﻃﺌ ِﺔ ﻛ�ﺎ ﻳﻜﻮن ِﻓﻲ اﻷﻟﻔ‬ ِ ِ ‫ﻮن ِﻓﻲ‬ ‫و ِﺑﻬﺬا ﻳﺘﺒﻴﻦ أن‬
� َ ْ َ َ ْ َ َ � َ َْ َ َ َُ َ ْ ٌ َ َْ َ َ َ ََ َْ َْ َ َ ْ َْ ْ� َ َ َ ُ � َ ُ َ ُ َ ْ
‫ ِﻓﻴﻬﺎ أﻧﻬﺎر ِﻦ ﺎ ٍء ﻓﻬﻨﺎك ﻗﺪ ﺧﺺ ﻫﺬا اﻟ�ﺎء ﺑِﺎﻟﺠﻨ ِﺔ‬:‫ﻳﻒ ﻛ�ﺎ إذا ِﻗﻴﻞ‬ ٍ ‫ ِﻦ إﺿﺎﻓ ٍﺔ أو ﺗﻌ ِﺮ‬:‫ِاﻻﺷ ِﺘﺒﺎه ﺑِ�ﺎ ﻳ�ﻴﺰ أﺣﺪ اﻟﻨﻮﻋﻴ ِﻦ‬
‫ﻴﻦ‬َ ‫اﻟﺼﺎﻟﺤ‬ � ‫اﷲ ﻟﻌ َﺒﺎده‬ ُ� ُ � َ َ َ َ َ َُ َ ََ ُ َْ ُ َْ ُ َ ْ َ َ َ َ ْ َ ََ َ � َ َْ � َ َ َْ َ ُ َ َْ ُ ْ َ ْ َ َ َ َ
ِ ِ ِ ِ ِ ِ ‫ وﺑﻴﻦ ﺎ ِء اﻟﺪﻧﻴﺎ ﻟ ِﻜﻦ ﺣ ِﻘﻴﻘﺔ ﺎ ا ﺘﺎز ِﺑ ِﻪ ذﻟِﻚ اﻟ�ﺎء ﻏﻴﺮ ﻌﻠﻮمٍ ﻟﻨﺎ وﻫﻮ ﻊ ﺎ أﻋﺪه‬،‫ﻓﻈﻬﺮ اﻟﻔﺮق ﺑﻴﻨﻪ‬
ْ َ ُ ُ ْ َ َ ُ � � َ ْ َ � ْ � ْ َ ْ َ َ َ َ َ َ َ ْ َ َ ٌ ُ ََ ْ ََ ٌ َْ َ �
َ ُ
‫اﷲ َوﻛﺬﻟِ َﻚ َ ﺪﻟﻮل أﺳ َ�ﺎﺋِ ِﻪ‬ ‫ﻳﻞ اﻟ ِﺬي ﻻ َﻳﻌﻠ ُ� ُﻪ إﻻ‬ َ
ِ ‫ ِﻦ اﻟﺘﺄ ِو‬- ‫ ِ�ﺎ ﻻ ﻋﻴﻦ رأت وﻻ أذن ﺳ ِ ﻌﺖ وﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠ ِﺐ ﺑﺸ ٍﺮ‬-
� َْ َ ٌَ � َ ْ � َ
‫َو ِﺻﻔﺎﺗِ ِﻪ اﻟ ِﺬي َﻳﺨﺘ �ﺺ ﺑِ َﻬﺎ اﻟ ِﺘﻲ ِﻫ َﻲ َﺣ ِﻘﻴﻘﺔ ﻻ َﻳﻌﻠ ُ� َﻬﺎ إﻻ ُﻫ َﻮ؛‬
From this, it becomes clear that ambiguity (tash!buh) can occur with univocal terms
(alf!, mutaw!'i’ah) [terms having a single, shared core meaning, like ‘water’ or
‘knowledge’] just as it occurs with equivocal terms (alf!, mushtarakah) [terms having
multiple distinct meanings] that are not univocal. The ambiguity [with univocal terms] is
removed by what distinguishes one instance from another, such as attribution or
definition. For example, when it is said: {wherein are rivers of water} [Muḥammad: 15],
this water is specified as belonging to Paradise, so the difference between it and worldly
water becomes apparent. However, the reality of what distinguishes that water is
unknown to us. This, along with what All!h has prepared for His righteous servants—
{what no eye has seen, no ear has heard, and has never occurred to the heart of man}—
belongs to the ta’w"l (ultimate reality) which none knows except All!h. Likewise, the
specific indication of His Names and Attributes—that which is unique to Him, which
constitutes their reality—none knows it except Him.
َ َْ ََ ْ َ َ َ ْ َ ُ� َ ُ َ � ْ ْ َ ََْ � َْ ْ َ َ َ ُ ُْ َْ َ ََ ْ َ َ ْ َ ُ� َ ْ َ َ َ َ َ
‫ ﺗﺄ ِو ﻳﻞ‬- ‫اﺿ ِﻌ ِﻪ‬ ِ ‫ ِﻦ اﻟ ِﺬﻳﻦ ﻳﺤﺮﻓﻮن اﻟﻜ ِﻠ ﻋﻦ ﻮ‬- ‫وﻟِﻬﺬا ﺎﻛن اﻷﺋِ�ﺔ ﺎﻛ ِﻹ ﺎمِ أﺣ�ﺪ وﻏﻴ ِﺮ ِه ﻳﻨ ِﻜﺮ ون ﻋﻠﻰ اﻟﺠﻬ ِ ﻴﺔ وأ ﺜﺎﻟِ ِﻬ‬
‫ﻴ�ﺎ‬َ ‫اﻟﺰ َﻧﺎد َﻗﺔ َو ْاﻟ َﺠ ْﻬ �ﻴﺔ ﻓ‬ � ‫ ﻓﻲ ﻛ َﺘﺎﺑﻪ �اﻟﺬي َﺻ �ﻨ َﻔ ُﻪ ﻓﻲ‬:‫ﺎﺑ َﻪ َﻋ َﻠ ْﻴﻬ ْ ْﻦ ْاﻟ ُﻘ ْﺮآن َﻋ َﻠﻰ َﻏ ْﻴﺮ َﺗ ْﺄو ﻳﻠﻪ َﻛ َ�ﺎ َﻗ َﺎل أَ ْﺣ َ� ُﺪ‬
� ‫اﻟﺮ �د َﻋ َﻠﻰ‬ َ ‫َ ﺎ َﺗ َﺸ‬
ِ ِ ِ ِ ِ ِ ِِ ِ ِ ِِ ِ ِ ِ ِ ِ
َ ََ ْ َ
َ َْ َ ُ ُ� َ ْ َْ ُْ� َ َ� َ ْ َ َْ َ َْ َ َ ُْْ ََ ْ ْ � َ
‫ﻮه َﻋﻠﻰ ﻏﻴ ِﺮ ﺗﺄ ِو ﻳ ِﻠ ِﻪ َوذﻛ َﺮ ِﻓﻲ ذﻟِ َﻚ َ ﺎ‬ ‫ﻴﻪ ِﻦ ُ ﺘﺸﺎﺑ ِﻪ اﻟﻘﺮآن َوﺗﺄ �وﻟﺘ ُﻪ َﻋﻠﻰ ﻏﻴﺮ ﺗﺄو ﻳ ِﻠ ِﻪ و إﻧ�ﺎ ذ ﻬ ﻟِﻜﻮﻧِﻬ ﺗﺄوﻟ‬ ِ ‫ﺷﻜﺖ ِﻓ‬
َْ ََ ُْ َْ ََْ ْ َ ْ َ َ َ ُ ُ � ِ َ َ ْ ُ � َ َ َ ْ ِ ُ � َ َ ْ ِ ْ َِ َ َ ُ َ ْ َ َ َ ِ َ ْ َ ِ ُ َ ْ َ ْ ْ َ َ ُ َ ْ َ
‫ﻳﺸﺘ ِﺒﻪ ﻋﻠﻴ ِﻬ ﻌﻨﺎه و إِن ﺎﻛن ﻻ ﻳﺸﺘ ِﺒﻪ ﻋﻠﻰ ﻏﻴ ِﺮ ِﻫ وذ ﻬ ﻋﻠﻰ أﻧﻬ ﺗﺄوﻟﻮه ﻋﻠﻰ ﻏﻴ ِﺮ ﺗﺄ ِو ﻳ ِﻠ ِﻪ وﻟ ﻳﻨ ِﻒ ﻄﻠﻖ ﻟﻔ ِﻆ‬
ْ� ُ َ ُ َ ُ َ ْ ُ َْ ُ َ ُ َ َ َ َ � َ ُ ُ �َُ ْ ُ ْ� ُ َ ُ ‫اﻟﺘ ْﺄو‬ � َ َْ � َ ْ َ � ََ َ َ ْ�
‫ﻳﻞ‬
ِ ‫اﷲ ِﺑ ِﻪ ﻓﺬ ِﻟﻚ ﻻ ﻳﻌﺎب ﺑﻞ ﻳﺤ�ﺪ و ﻳﺮاد ِﺑﺎﻟﺘﺄ ِو‬ ِ ‫ﻳﻞ ﻳﺮاد ِﺑ ِﻪ اﻟﺘﻔ ِﺴﻴﺮ اﻟ�ﺒﻴﻦ ِﻟ�ﺮا ِد‬ ِ ِ ‫ ِﻦ أن ﻟﻔﻆ‬:ْ ‫ﻳﻞ ﻛ�ﺎ ﺗﻘﺪم‬ ِ ‫اﻟﺘﺄ ِو‬
� َ ْ َ َ ََ ْ ُ� ََ َ ْ � َُ ْ
‫اﷲ ِﺑ ِﻌﻠ ِ َﻬﺎ ﻓﺬاك ﻻ َﻳﻌﻠ ُ� ُﻪ إﻻ ُﻫ َﻮ‬ ‫اﻟ َﺤ ِﻘﻴﻘﺔ اﻟ ِﺘﻲ اﺳﺘﺄﺛﺮ‬
This is why the Im!ms, like Im!m Aḥmad and others, condemned the Jahmiyyah and
their ilk—those who distort the words from their proper contexts—for their ta’w"l
(misinterpretation) of the ambiguous parts of the Qur’an that confused them, interpreting
them contrary to their true interpretation (ta’w"l). As Aḥmad said in his book refuting the
Heretics (Zan!diqah) and Jahmiyyah, regarding what they doubted from the ambiguous
parts of the Qur’an and interpreted contrary to its [true] interpretation (ta’w"l). He only
condemned them because they interpreted it contrary to its [true] interpretation. He
mentioned therein matters whose meaning was ambiguous to them, even if not
ambiguous to others, and condemned them for interpreting it contrary to its [true]
interpretation. He did not negate the term ta’w"l absolutely, because, as mentioned
earlier, the term ta’w"l can mean the Tafs"r (explanation) that clarifies All!h’s intended
meaning, which is not blameworthy but praiseworthy. It can also mean the ultimate
reality whose knowledge All!h has kept to Himself, which none knows except Him.
� ٌ َ َ ْ� � َ ُ ُ َ َ َ ُ ْ ُُ َ َْ ْ َ َ َ ْ َ َ ْ َْ َْ ْ َ َ َْ ْ َ َ َْ َ َ َ ْ َ َ َْ َ
‫ﺎﻃﻞ َو إِﻧ ُﻪ‬
ِ ‫ اﺿﻄﺮﺑﺖ أﻗﻮاﻟﻪ ِﺜﻞ ﻃﺎ ِﺋﻔ ٍﺔ ﻳﻘﻮﻟﻮن إن اﻟﺘﺄ ِو ﻳﻞ ﺑ‬:‫وﻗﺪ ﺑﺴﻄﻨﺎ ﻫﺬا ِﻓﻲ ﻏﻴ ِﺮ ﻫﺬا اﻟ�ﻮ ِﺿ ِﻊ و ﻦ ﻟ ﻳﻌ ِﺮف ﻫﺬا‬
َْ َ َ َ ْ َ َ � َ ْ ََ ُ � � ُ َ ْ َ
َ ُ َْ ََ َ ََ َْ َ � َ ْ َ َ َ �
َ َ ْ ُ َْ ُ َ
‫ﺎل‬ِ ‫ ﴿و ﺎ ﻳﻌﻠ ﺗﺄ ِو ﻳﻠﻪ إﻻ اﷲ﴾ و ﻳﺤﺘﺠﻮن ِﺑﻬ ِﺬ ِه اﻵﻳ ِﺔ ﻋﻠﻰ إﺑﻄ‬:‫ﻳ ِﺠ ْﺐ إﺟﺮاء اﻟﻠﻔ ِﻆ ﻋﻠﻰ ﻇﺎ ِﻫ َِﺮ ِه و ﻳﺤﺘﺠﻮن ِﺑﻘﻮﻟِ ِﻪ ﺗﻌﺎﻟﻰ‬
ُ َ َ ًَ ُْ َ ْ� َ ُ َْ ْ ُ َ ُ� � ُ َُ َْ َ ً َْ َ َ ُ � َ َ َْ ََ ْ َ � ُْْ ٌ ُ ََ ََ َ �
‫ﻳﻞ وﻫﺬا ﺗﻨﺎﻗﺾ ِﻨﻬ ؛ ِﻷن ﻫ ِﺬ ِه اﻵﻳﺔ ﺗﻘﺘ ِﻀﻲ أن ﻫﻨﺎك ﺗﺄ ِو ﻳﻼ ﻻ ﻳﻌﻠ�ﻪ إﻻ اﷲ وﻫ ﻳﻨﻔﻮن اﻟﺘﺄ ِو ﻳﻞ ﻄﻠﻘﺎ و ِﺟﻬﺔ‬ ِ ‫اﻟﺘﺄ ِو‬
� َْ َ � َُ ْ ْ ُ� ََ َ ْ ْ � َ � ْ َ ََْ
‫اﷲ ِﺑ ِﻌﻠ ِ ِﻪ ُﻫ َﻮ اﻟ َﺤ ِﻘﻴﻘﺔ اﻟ ِﺘﻲ ﻻ َﻳﻌﻠ ُ� َﻬﺎ إﻻ ُﻫ َﻮ‬ ‫اﻟﻐﻠ ِﻂ أ �ن اﻟﺘﺄ ِو ﻳﻞ اﻟ ِﺬي اﺳﺘﺄﺛﺮ‬
We have elaborated on this elsewhere. Whoever does not understand this will have
contradictory statements, like a group who say that ta’w"l [in the sense of diverting
meaning] is false and that one must take the text according to its apparent meaning

55
(,!hir), yet they argue using All!h’s statement: {And no one knows its interpretation
(ta’w"lahu) except All!h}. They use this verse to invalidate ta’w"l, which is a contradiction
on their part, because this verse necessitates that there is a ta’w"l which none knows
except All!h, whereas they negate ta’w"l absolutely. The source of their error is that the
ta’w"l whose knowledge All!h has kept to Himself is the ultimate reality (ḥaq"qah) which
none knows except Him [not the linguistic meaning or Tafs"r].
َ ْ َ ُ �ََ َْ َْ َ َ ُ ََ َ � َ ْ َ ْ � ْ َ ُ َْ َ َُ ُ َْ َ ُ ُ ْ َ ْ ُ ْ� � ََ
‫ﻮن َﺻﺮف‬ ‫ﻳﻦ َﻳﺘﺄ �وﻟﻮﻧ ُﻪ َﻋﻠﻰ ﻏﻴ ِﺮ ﺗﺄ ِو ﻳ ِﻠ ِﻪ و ﻳﺪﻋ‬ ‫ﻳﻒ واﻟ ِﺒﺪ ِع اﻟ ِﺬ‬ ِ ‫ ﻓﻬﻮ ﺗﺄ ِو ﻳﻞ أﻫﻞ اﻟﺘﺤ ِﺮ‬:‫ﺎﻃﻞ‬ ِ ‫وأ ﺎ اﻟﺘﺄ ِو ﻳﻞ اﻟ�ﺬ ﻮم واﻟﺒ‬
ُ ْ َْ ُ َ َُ َ ُ ْ َْ ْ َ َ
� ‫ﻮن أ‬ َ ‫اﻟﻠ ْﻔﻆ َﻋ ْﻦ َ ْﺪ ُﻟﻮﻟﻪ َإﻟﻰ َﻏ ْﻴﺮ َ ْﺪ ُﻟﻮﻟﻪ ﺑ َﻐ ْﻴﺮ َدﻟﻴﻞ ُﻳﻮﺟ ُﺐ َذﻟ َﻚ َو َﻳ �ﺪ ُﻋ‬
�
‫ور‬
ِ َ‫ﺬ‬ ‫ﺤ‬ �‫اﻟ‬ ‫ﻴﺮ‬ ‫ﻈ‬
ِ ‫ﻧ‬ ‫ﻮ‬‫ﻫ‬ ‫ﺎ‬ ‫ور‬
ِ ‫ﺬ‬ ‫ﺤ‬ �‫اﻟ‬ ‫ﻦ‬ ‫ه‬
ِ ِِِ ‫ﺮ‬ ‫ﻫ‬ ‫ﺎ‬ ‫ﻇ‬ ‫ﻲ‬ ‫ﻓ‬
ِ ‫ن‬ ِ ِ ٍ ِ ِ ِ ِِ ِ ِِ ِ
ْ
ُ ‫ﻮن َ ﺎ َﻧ َﻔ ْﻮ ُه ْﻦ ﺟ ْﻨﺲ َ ﺎ أﺛ َﺒ ُﺘ‬ ُ ‫ﻴﺮ ْاﻟ َ� َﻌﺎﻧﻲ �اﻟﺘﻲ َﻧ َﻔ ْﻮ َﻫﺎ َﻋ ْﻨ ُﻪ َﻓ َﻴ ُﻜ‬ َ ُ ْ َ َ َْْ ُ َُ َ
ُ ‫ﻮﻧ ُﻪ َإﻟﻰ َ َﻌﺎن ﻫ َﻲ َﻧﻈ‬ ْ َ �
‫ﻮه‬ ِ ِ ِ ِ ِ ِ ِ ٍ ‫اﻟﻼ ِزمِ ِﻓﻴ�ﺎ أﺛﺒﺘﻮه ِﺑﺎﻟﻌﻘ ِﻞ و ﻳﺼ ِﺮﻓ‬
َُ ْ ُ � َ َ ً َ ْ ُ ً َ � ْ َ ْ َ َ ْ َ ُ َ ْ � ْ َ ْ َ َ ً ْ ُ � َ ُ � َ َ ْ َ
‫ﺎﻃﻼ �ﺘ ِﻨﻌﺎ ﺎﻛن اﻟﺜﺎﺑِﺖ ِﺜﻠﻪ‬ ِ ‫ﻓ ِﺈن ﺎﻛن اﻟﺜﺎﺑِﺖ ﺣﻘﺎ � ِﻜﻨﺎ ﺎﻛن اﻟ�ﻨ ِﻔﻲ ِﺜﻠﻪ و إِن ﺎﻛن اﻟ�ﻨ ِﻔﻲ ﺑ‬
As for blameworthy and invalid interpretation (ta’w"l), it is the interpretation employed
by the people of distortion (taḥr"f) and heretical innovation (bid’ah). These individuals
interpret the text in ways contrary to its intended meaning, claiming to divert a word
from its primary indication to another meaning without any valid evidence necessitating
such a diversion. They allege that the apparent meaning (,!hir) contains problematic
implications analogous to the problematic implications necessitated by what they
themselves affirm through reason. Consequently, they divert the text towards meanings
that are, in fact, analogous to the very meanings they initially negated concerning it. Thus,
what they negate ends up being of the same category as what they affirm. If what they
affirm [through their rationalistic interpretation] is true and possible, then what they
negated [from the apparent meaning] must be likewise. Conversely, if what they negated
[from the apparent meaning] is false and impossible, then what they affirmed [through
their interpretation] must also be likewise.
َ ْ ُ �َ َ � ُ َ َْ ُ� � َُ َْ ُ َ َْ َ َ َ َ َ َْ َ � َ ْ َ َ ًَ ُْ َ ْ� َ ُ َْ َ � َُ َ َ
‫ﻮﻃﺒﻨﺎ ِﻓﻲ‬ ِ ‫ ﴿و ﺎ ﻳﻌﻠ ﺗﺄ ِو ﻳﻠﻪ إﻻ اﷲ﴾ ﻗﺪ ﻳﻈﻨﻮن أﻧﺎ ﺧ‬:‫وﻫﺆﻻ ِء اﻟ ِﺬﻳﻦ ﻳﻨﻔﻮن اﻟﺘﺄ ِو ﻳﻞ ﻄﻠﻘﺎ و ﻳﺤﺘﺠﻮن ِﺑﻘﻮﻟِ ِﻪ ﺗﻌﺎﻟﻰ‬
ْ َ َْ َْ َ �َ ٌ ََُ ََُ ٌ َ ُ�َ َ َ َ َ َ ٌ ْ َ ُْ ُ َ ُْ َ َ َْ َُ َ َْ َ َ َْ ٌ َ َ ُُ َ َْ َ َ ُْْ
‫ﺎﻃﻞ ﻓﻬﻮ ﺘﻨﺎ ِﻗﺾ ِﻷﻧﺎ إذا ﻟ ﻧﻔﻬ‬ ِ ‫آن ﺑِ�ﺎ ﻻ ﻳﻔﻬ�ﻪ أﺣﺪ؛ أو ﺑِ�ﺎ ﻻ ﻌﻨﻰ ﻟﻪ أو ﺑِ�ﺎ ﻻ ﻳﻔﻬ ِﻨﻪ ﺷﻲء وﻫﺬا ﻊ أﻧﻪ ﺑ‬ ِ ‫اﻟﻘﺮ‬
َْ ْ َ ْ
َ ٌ َ ً َْ َُ َ ُ َ ْ َ ََ َ ُُ َُ ََ َ � ُ َ ُ ٌ َ َُ َ َُ ْ ََ ْ ُ َ َْ ًَْ ُْ َ
‫ﻴﺢ َوذ ِﻟ َﻚ اﻟ َ�ﻌﻨﻰ‬‫ِﻨﻪ ﺷﻴﺌﺎ ﻟ ﻳﺠﺰ ﻟﻨﺎ أن ﻧﻘﻮل ﻟﻪ ﺗﺄ ِو ﻳﻞ ﻳﺨﺎ ِﻟﻒ اﻟﻈﺎ ِﻫﺮ وﻻ ﻳﻮا ِﻓﻘﻪ؛ ﻻ ﺎﻜن أن ﻳﻜﻮن ﻟﻪ ﻌﻨﻰ ﺻ ِﺤ‬
َ َ ًَ َ َ َ َْ ْ َ َ َ َ َُُ َ َ ُ ُ َ ََ ْ َْ َ َ َُ َ َ َ ُ� َ ََ َ ُ َْ ْ َ � ُ َ ُ َ ُ �
‫ ﻻ ﻳﺨﺎﻟِﻒ اﻟﻈﺎ ِﻫﺮ اﻟ�ﻌﻠﻮم ﻟﻨﺎ ﻓ ِﺈﻧﻪ ﻻ ﻇﺎ ِﻫﺮ ﻟﻪ ﻋﻠﻰ ﻗﻮﻟِ ِﻬ ﻓﻼ ﺗﻜﻮن دﻻﻟﺘﻪ ﻋﻠﻰ ذﻟِﻚ اﻟ�ﻌﻨﻰ دﻻﻟﺔ ﻋﻠﻰ‬:‫اﻟﺼ ِﺤﻴﺢ‬
ْ� َ َ َ َ َُ َْ َ َ َ َ َ َ َ َ ُ َْ ُ ُ َ ََ ً َْ ُ ُ َ ََ � َ
‫ﻳﺮ‬
ِ ‫ﺎن ﻻ ﻧﻌ ِﺮﻓﻬﺎ ﻋﻠﻰ ﻫﺬا اﻟﺘﻘ ِﺪ‬
ٍ ‫ِﺧﻼ ِف اﻟﻈﺎ ِﻫ ِﺮ ﻓﻼ ﻳﻜﻮن ﺗﺄ ِو ﻳﻼ وﻻ ﻳﺠﻮز ﻧﻔﻲ دﻻﻟ ِﺘ ِﻪ ﻋﻠﻰ ﻌ‬
Furthermore, those who reject ta’w"l absolutely, citing the statement of All!h, Exalted is
He: {And none knows its interpretation except All!h} [Āl ‘Imr!n: 7], may mistakenly
assume that we have been addressed in the Qur’!n with words that no one can
understand, or that have no meaning whatsoever, or from which nothing can be
comprehended. This notion, besides being inherently false, is self-contradictory. For if we
understand nothing from a particular text, it is impermissible for us to claim it possesses
a ta’w"l (a non-apparent meaning) that either contradicts or conforms to the apparent
meaning. It is possible that the text has a correct meaning, and that correct meaning
might not contradict the apparent meaning known to us. Indeed, according to their
premise [of utter incomprehensibility], the text has no apparent meaning (,!hir) in the
first place. Therefore, its indication towards that [supposed hidden] meaning would not
constitute an indication contrary to the apparent meaning (since none exists), and thus
it would not qualify as ta’w"l. Consequently, on this assumption [of incomprehensibility],
it is unjustified to deny its potential indication towards meanings we do not currently
know.
� ْ َ َْ َ ْ َ َ َ ُ ْ َ ْ� ْ َْ َْ َ �َ ُ ‫َﻓﺈ �ن ﺗ ْﻠ َﻚ ْاﻟ َ� َﻌﺎﻧ َﻲ �اﻟﺘﻲ َد �ل َﻋ َﻠ ْﻴ َﻬﺎ َﻗ ْﺪ َﻻ َﻧ ُﻜ‬
‫ﻴﻦ ﺑِ َﻬﺎ َو ِﻷﻧﺎ إذا ﻟ ﻧﻔ َﻬ اﻟﻠﻔﻆ َو َ ﺪﻟﻮﻟ ُﻪ ﻓ ِﻸن ﻻ ﻧﻌ ِﺮف اﻟ َ� َﻌﺎﻧِ َﻲ اﻟ ِﺘﻲ‬ َ ‫ﻮن َﻋﺎرﻓ‬
ِِ ِ ِ ِ ِ
َ َ َ ْ َ ُ ْ� َ َ َ َ َ ْ ْ ْ َ ْ� َ َ ْ � َ َ َْ ُ ْ� َْ � ْ َ
‫ﺎر ﻟ ُﻪ‬ ‫ﺎر اﻟﻠﻔ ِﻆ ِﺑ َ�ﺎ ُﻳ َﺮ ُاد ِﺑ ِﻪ أﻗ َﻮى ِﻦ إﺷ َﻌ ِﺎر ِه ِﺑ َ�ﺎ ﻻ ُﻳ َﺮ ُاد ِﺑ ِﻪ؛ ﻓ ِﺈذا ﺎﻛن اﻟﻠﻔﻆ ﻻ إﺷﻌ‬ ‫ﻟ َﻳ ُﺪل َﻋﻠﻴ َﻬﺎ اﻟﻠﻔﻆ أوﻟﻰ؛ ِﻷن إﺷﻌ‬

56
 ََ َ َْ ْ َْ ً ْ َ ُ َ َ ْ َََ َ ‫َﻳ ُﻜ ْﻦ ُ ْﺸﻌ ًﺮا ﺑ َ�ﺎ أُر‬ َْ ً ْ َ ً َْ ُْ َُُْ ََ ْ ْ َْ
‫ﻮن ُ ﺸ ِﻌﺮا ِﺑ َ�ﺎ ﻟ ُﻳ َﺮد ِﺑ ِﻪ أوﻟﻰ ﻓﻼ‬‫ﻳﺪ ِﺑ ِﻪ ﻓﻸن ﻻ ﻳﻜ‬ ِ ِ ِ ‫ِﺑ َ�ﻌﻨﻰ ِﻦ اﻟ َ� َﻌﺎﻧِﻲ وﻻ ﻳﻔﻬ ِﻨﻪ ﻌﻨﻰ أﺻﻼ ﻟ‬
َْ ْ َ ً ْ َ ِ ُ َْْ َ ْ َ � َ ْ ْ َ ٌ ُ ْ َ ُ‫اﻟﻠ ْﻔ َﻆ ُ َﺘﺄَ �و ٌل ﺑ َ� ْﻌ َﻨﻰ أَ �ﻧﻪ‬
� ََ � َ َُ َْ ُ ُ َ
‫ﺎل اﻟ�ﺮﺟﻮح ﻓﻀﻼ ﻋﻦ أن‬ ِ �‫اﺟ ِﺢ إﻟﻰ ِاﻻﺣ ِﺘ‬
ِ ‫ﺎل اﻟﺮ‬
ِ �‫ﺼﺮ وف ﻋﻦ ِاﻻﺣ ِﺘ‬ ِ ‫ إن ﻫﺬا‬:‫ﻳﺠﻮز أن ﻳﻘﺎل‬
َ ْ� َ َ � َ َ ُ
ُ � ‫ﻳﻞ َﻻ َﻳ ْﻌ َﻠ ُ� ُﻪ �إﻻ‬
‫اﷲ‬ ‫ إن ﻫﺬا اﻟﺘﺄ ِو‬:‫ﻳﻘﺎل‬
For it is possible that we are simply unaware of the meanings towards which the text
indicates. Moreover, if we do not understand the word and its primary indication
(madlūl), it is even more likely that we would not know the meanings the word does not
indicate. This is because a word’s capacity to convey its intended meaning is stronger
than its capacity to suggest an unintended one. Therefore, if a word conveys no meaning
whatsoever and nothing can be understood from it, it cannot be indicative of its intended
meaning. Consequently, it is even less likely to be indicative of an unintended meaning.
Thus, it is impermissible to claim that such a word is subject to ta’w"l in the sense of being
diverted from a stronger potential meaning to a weaker one, let alone to claim that this
specific ta’w"l is known only to All!h.
َ َ ُ َ ْ ََ �ُ َ َ َ � َ ْ َ ْ ََ ْ َ ْ َ ْ ْ َ ُ َ ْ� َْ � �
‫ﻮن ﻟ ُﻪ‬ ‫ﻳﻞ َ ﺎ ُﻳﺨﺎﻟِﻒ ﻇﺎ ِﻫ ُﺮ ُه اﻟ ُ�ﺨﺘ �ﺺ ِﺑﺎﻟﺨﻠ ِﻖ ﻓﻼ َر ﻳ َﺐ أ �ن َ ﻦ أ َر َاد ِﺑﺎﻟﻈﺎ ِﻫ ِﺮ ﻫﺬا ﻻ ﺑﺪ وأن ﻳﻜ‬ِ ‫اﻟﻠ ُﻬ � إﻻ أن ُﻳ َﺮ َاد ِﺑﺎﻟﺘﺄ ِو‬
ْ � ْ َ ْ َ �َ َْ � ُ َ ٌ َْ َ َْ � َ َ ُ َ َ َ ْ َ َ ُ َ ٌ َْ
‫ أﻧ ُﻪ ﻟﻴ َﺲ ﻟ َﻬﺎ ﺗﺄ ِو ﻳﻞ ُﻳﺨﺎﻟِﻒ اﻟﻈﺎ ِﻫ َﺮ أو أﻧ َﻬﺎ ﺗﺠ ِﺮي َﻋﻠﻰ اﻟ َ� َﻌﺎﻧِﻲ اﻟﻈﺎ ِﻫ َﺮ ِة ِﻨ َﻬﺎ‬:‫ ﻟ ِﻜﻦ إذا ﻗﺎل َﻫﺆﻻ ِء‬.‫ﺗﺄ ِو ﻳﻞ ُﻳﺨﺎﻟِﻒ ﻇﺎ ِﻫ َﺮ ُه‬
َ ْ ً َْ َ ََ َْ ْ ًْ َ َ ًْ َ � َ ْ َ ََ ُ َ
‫ﺎن ﺎﻛ َن ﺗﻠ ِﺒﻴﺴﺎ َو إِن أ َر ُادوا‬ ‫ ِﻓﻲ ِﺳ َﻴﺎق َوا ِﺣ ٍﺪ ِﻦ ﻏﻴﺮ ﺑﻴ‬:‫ﻴﻦ َو إن أ َر ُادوا ﺑﺎﻟﻈﺎ ِﻫﺮ ُﻫﻨﺎ َ ﻌﻨﻰ َو ُﻫﻨﺎك َ ﻌﻨﻰ‬ ‫ﺎﻛﻧﻮا ُ ﺘﻨﺎ ِﻗ ِﻀ‬
ًُ َ َ ُ ُ َ ْ ْ َ ْ � ٍ ْ ُ ُ َِ ْ َ َ ُ َ ْ َ ٍ ْ َ ْ َ ْ ُ َ ْ َ � ْ � � َ ُ ِ َ َ ِ ْ َ ْ َ ِ ْ � َ � َ ُ �
‫ﻳﻞ أو إﺛﺒﺎﺗﻪ ﺗﻨﺎﻗﻀﺎ؛‬ ِ ‫ِﺑ َﺎﻟﻈﺎ ِﻫ ِﺮ َ ﺠﺮد ْاﻟﻠﻔ ِﻆ أ َي ﺗﺠ ِﺮي ﻋﻠﻰ ﺠﺮ ِد اﻟﻠﻔ ِﻆ اﻟ ِﺬي ﻳﻈﻬﺮ ِﻦ ﻏﻴ ِﺮ ﻓﻬ ٍ ﻟِ�ﻌﻨﺎه ﺎﻛن إﺑﻄﺎﻟﻬ ﻟِﻠﺘﺄ ِو‬
َ � ْ � ْ َ ُ ُ ََ ُ �َََ ْ� َ َ َ َ َ ْ ْ ً َْ َ َ ََْ ُ ََ ْ ً َ َ َْ ْ َ �
‫ﺎت‬ ِ ‫ﺎس ِﻦ ﻧﻔﺎة اﻟﺼﻔ‬ ِ ‫ﻴﺮ ِﻦ اﻟﻨ‬ ٍ ‫ِﻷن ﻦ أﺛﺒﺖ ﺗﺄ ِو ﻳﻼ أو ﻧﻔﺎه ﻓﻘﺪ ﻓ ِﻬ ﻌﻨﻰ ِ ﻦ اﻟ�ﻌﺎﻧِﻲ وﺑِﻬﺬا اﻟﺘﻘ ِﺴﻴ ِ ﻳﺘﺒﻴﻦ ﺗﻨﺎﻗﺾ ﻛ ِﺜ‬
‫ﺎب‬ َْ ََ َ َُْ
ِ ‫و ﺜ ِﺒ ِﺘﻴﻬﺎ ِﻓﻲ ﻫﺬا اﻟﺒ‬
The only exception is if by ta’w"l one means a meaning that differs from an apparent
sense (,!hir) which pertains specifically to creation. In that case, there is no doubt that
anyone who understands the apparent meaning in this limited, creature-specific sense
must acknowledge that the text possesses a ta’w"l (a true meaning befitting All!h) which
differs from that apparent sense. However, if these same individuals [who reject ta’w"l
absolutely] claim that these texts have no ta’w"l differing from the apparent meaning, or
that they are to be taken according to their apparent meanings, they fall into
contradiction. If they intend one meaning by ‘apparent’ here and another meaning there
within the same context without clarification, this constitutes obfuscation (talb"s). And if
by ‘apparent’ they mean merely the word itself – that is, the texts are taken according to
the mere words that appear, without understanding their meaning – then their negation
or affirmation of ta’w"l becomes contradictory, because anyone who affirms or denies
ta’w"l must necessarily have understood some meaning from the text. Through this
categorization [of ta’w"l], the contradictions of many people concerning this subject –
both those who negate the Divine Attributes (nuf!t a)-)if!t) and those who affirm them
(muthbit"h!) – become evident.
ْ� ُ َ � ََ ُ ُ َ َ
‫اﷲ ِ ��ﺎ ﻻ َﻳ ُﺠﻮز ِﻓﻲ اﻟﻨﻔ ِﻲ‬
ُ َُْ َ ْ َْ ََ �ُ َ َ َُ ْ َ َ ُ�َ ُ َ � ُ َ َْ
ِ ‫ﺎﺑ ٍﻂ ﻳﻌﺮف ِﺑ ِﻪ ﺎ ﻳﺠﻮز ﻋﻠﻰ‬
ِ ‫ﺎب ِﻦ ﺿ‬
ِ ‫ ﻻ ﺑﺪ ِﻓﻲ ﻫﺬا اﻟﺒ‬:‫اﻟﻘﺎ ِﻋﺪة اﻟﺴﺎ ِدﺳﺔ أﻧﻪ ﻟِﻘﺎﺋِ ِﻞ أن ﻳﻘﻮل‬
‫ﺎت‬ َ ْ ْ ‫َو‬
ِ ‫اﻹﺛﺒ‬ ِ
The Sixth Rule: One might rightly argue: There must be, concerning this subject [of Divine
Attributes], a governing principle (.!bi') by which one can discern what is permissible to
affirm or negate regarding All!h.
ْ �َ َ َ َ ْ َ ‫اﻟﺘ ْﺸﺒﻴﻪ أَ ْو ُ ْﻄ َﻠﻖ ْاﻹ ْﺛ َﺒﺎت ْﻦ َﻏ ْﻴﺮ َﺗ ْﺸﺒ‬
� َْ َ َْ ََ ُ َ ْ ْ
‫ﻳﺪ َوذﻟِ َﻚ أﻧ ُﻪ َ ﺎ ِﻦ‬ِ ‫ﻴﻪ ﻟﻴﺲ ﺑِﺴ ِﺪ‬ ٍ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﺎب َﻋﻠﻰ ُ َﺠ �ﺮ ِد ﻧﻔ ِﻲ‬
ِ ‫إِذ ِاﻻﻋ ِﺘ�ﺎد ِﻓﻲ ﻫﺬا اﻟﺒ‬
ٌ � َ َ
ْ ْ َ َ ٌ َْ ََ � ََ َ َْ َ َََ ْ ْ � َ ٌ � َ ُ ٌ َْ َ ٌ َ َ ْ ُ ٌ َْ َ ُ َ َْ � َْ ْ َ
‫ إن أ َردت أﻧ ُﻪ ُ َ�ﺎ ِﺛﻞ‬:‫ﻴﻪ ِﻗﻴﻞ ﻟ ُﻪ‬‫ﻴﻪ ﻋﻠﻰ أن ﻫﺬا ﺗﺸ ِﺒ‬ ِ ‫ﺷﻴﺌﻴ ِﻦ إﻻ ﺑﻴﻨﻬ�ﺎ ﻗﺪر ﺸﺘﺮك وﻗﺪر �ﻴﺰ ﻓﺎﻟﻨﺎ ِﻓﻲ إن اﻋﺘ�ﺪ ِﻓﻴ�ﺎ ﻳﻨ ِﻔ‬
َ َ ْ َ ٌ َ ُ ْ ْ َ َ ُ ْ َ ْ َُ ٌ َ ُ ُ�َ ََْ ْ َ ٌ َ َ ََ ْ َ �ُ ْ َُ
َ
‫ﺎرك ﻟ ُﻪ ِﻓﻲ ِاﻻﺳ ِ ﻟ ِﺰ َ ﻚ َﻫﺬا ِﻓﻲ َﺳﺎﺋِ ِﺮ َ ﺎ‬
ِ ‫ﺎﺑﻪ ﻟﻪ ِﻦ وﺟ ٍﻪ دون وﺟ ٍﻪ أو ﺸ‬ ِ ‫ﺎﻃﻞ؛ و إِن أردت أﻧﻪ ﺸ‬ ِ ‫ﻟﻪ ِﻦ ﻛﻞ وﺟ ٍﻪ ﻓﻬﺬا ﺑ‬
َ ْ َ َ ُ ُ َ َ َ َ َ َ َ ُ ُ َ ُ�َ ُ ُُ ْ � َ � ُ َ� َ ْ� َ ْ َ َ َ � ُْ ََْ َ � ُْ ََْ ُُ ُْ
‫ﻴﻪ واﻟﺘ�ﺎﺛ ِﻞ اﻟ ِﺬي ﻓﺴﺮﺗ�ﻮه ﺑِﺄﻧﻪ ﻳﺠﻮز ﻋﻠﻰ أﺣ ِﺪ ِﻫ�ﺎ ﺎ ﻳﺠﻮز ﻋﻠﻰ اﻵﺧ ِﺮ‬ ِ ‫ﺎل اﻟﺘﺸ ِﺒ‬ِ ‫ﺗﺜ ِﺒﺘﻪ وأﻧﺘ إﻧ�ﺎ أﻗ�ﺘ اﻟﺪﻟِﻴﻞ ﻋﻠﻰ إﺑﻄ‬

57
 َ ٌ ُ ُ َ ْ� َ َ ْ � َ َ ْ � َ ٌ ُ ْ َ َ َُ ُ َ َ َُ ُ َ َ َْ َ ُ َ ْ َ َ َْ َ ُ َ ْ َ َ
‫ﻴﺮ ِ ��ﺎ ﻻ َﻳﻘﻮﻟ ُﻪ َﻋﺎ ِﻗﻞ َﻳﺘ َﺼ �ﻮ ُر‬
ِ ‫ﻴﻪ ِﺑﻬﺬا اﻟﺘﻔ ِﺴ‬
ِ ‫و ﻳ�ﺘ ِﻨﻊ ﻋﻠﻴ ِﻪ ﺎ ﻳ�ﺘ ِﻨﻊ ﻋﻠﻴ ِﻪ و ﻳ ِﺠﺐ ﻟﻪ ﺎ ﻳ ِﺠﺐ ﻟﻪ و ﻌﻠﻮم أن إﺛﺒﺎت اﻟﺘﺸ ِﺒ‬
َ
ْ ْ َ ْ ْ ْ ُ َ � ُ َْ َ َ َْ ْ ُ َ َْ ََ ُ ُ َ ْ َْ ْ َ ُ َ َُ ُْ ُ� َ ُ َُ َ
‫ﺎﺑ ِﻪ ِﻦ َﺑﻌ ِﺾ اﻟ ُﻮ ُﺟﻮ ِه ﻛ َ�ﺎ ِﻓﻲ اﻷﺳ َ�ﺎ ِء‬ ‫ﺎ ﻳﻘﻮل؛ ﻓ ِﺈﻧﻪ ﻳﻌﻠ ﺑِﻀﺮ ور ِة اﻟﻌﻘ ِﻞ ا ِﺘﻨﺎﻋﻪ وﻻ ﻳﻠﺰم ِﻦ ﻧﻔ ِﻲ ﻫﺬا ﻧﻔﻲ اﻟﺘﺸ‬
َْ ْ َ ْ ْ �ُ َ ُ
َ ْ ْ َْ ً َ َ ْ� َُ ْ َ َْ � ْ � ََ َ ََُْ َ � َ
‫ﻴﻪ ُ ﻔ �ﺴﺮا ِﺑ َ�ﻌﻨﻰ ِﻦ اﻟ َ� َﻌﺎﻧِﻲ ﺛ � أ �ن ﻛﻞ َ ﻦ أﺛ َﺒ َﺖ ذﻟِ َﻚ اﻟ َ�ﻌﻨﻰ‬ ‫ﺎس ﻦ ﻳﺠﻌﻞ اﻟﺘﺸ ِﺒ‬
ِ ‫اﻃﺌ ِﺔ وﻟ ِﻜﻦ ِﻦ اﻟﻨ‬
ِ ‫ﺎت اﻟ�ﺘﻮ‬
ِ ‫واﻟﺼﻔ‬
ْ � ْ َ َْ َ ْ َ ْ َ َ ُ ُ َ ْ ُ ُ َ ُ َ ٌ � َ ُ ُ � ُ َ
‫ﻴﻪ‬
ِ ‫ ذﻟِﻚ اﻟ�ﻌﻨﻰ ﻟﻴﺲ ِﻦ اﻟﺘﺸ ِﺒ‬:‫ إﻧﻪ ﺸﺒﻪ و ﻨ ِﺎزﻋﻬ ﻳﻘﻮل‬:‫ﻗﺎﻟﻮا‬
For relying, in this matter, merely on negating resemblance (tashb"h –
anthropomorphism or comparison) or on absolute affirmation without resemblance is
unsound. This is because no two things exist except that there is between them some
shared aspect (qadr mushtarak – a common conceptual ground) and some
distinguishing aspect (qadr mumayyiz). If someone negating an attribute relies solely on
the claim, ‘This constitutes tashb"h,’ it should be said to him: If you mean that affirming
this attribute makes All!h identical (mum!thil) to the creation in every respect, this is
patently false [and no one claims this]. But if you mean He becomes similar (mush!bih)
to it in some respect but not others, or shares a name with it, then this applies equally to
everything else you do affirm about Him! Furthermore, the proofs you [negators] have
established only invalidate tashb"h and tamth"l (likeness/identity) when defined as
meaning that whatever is permissible, impermissible, or necessary for one is exactly the
same for the other. It is well-known that affirming tashb"h according to this definition is
something no rational person who understands what he is saying would ever claim; its
impossibility is known by rational necessity. However, negating this type of absolute
identity does not necessitate negating similarity in some respects, such as occurs with
univocally predicated names and attributes (i.e., terms sharing a core meaning). Yet,
some people define tashb"h according to a specific meaning they designate, and then
label anyone who affirms that meaning a Mushabbih (one who engages in tashb"h).
Their opponents, however, argue that the meaning in question does not constitute
tashb"h at all.
ًَ َ ًَ � َ ََْ ْ َ �ُ َ ُ َُ َ � ْ ُْ َ ْ ََ ََ َ ُْْ � َ َ َ َ ْ� َ ْ� َْ َ َْ ُ � َ ُ َْ َ
‫ﻳ�ﺔ‬ ِ ِ ‫ ﻛﻞ ﻦ أﺛﺒﺖ‬:‫ﺎت ﻳﻘﻮﻟﻮن‬
‫ﷲ ِﺻﻔﺔ ﻗ ِﺪ‬ ِ ‫ﻴﻞ وذﻟِﻚ أن اﻟ�ﻌﺘ ِﺰﻟﺔ وﻧﺤﻮﻫ ِﻦ ﻧﻔﺎة اﻟﺼﻔ‬ ِ ‫ﻴﻪ واﻟﺘ� ِﺜ‬
ِ ‫وﻗﺪ ﻳﻔﺮق ﺑﻴﻦ ﻟﻔ ِﻆ اﻟﺘﺸ ِﺒ‬
َ َ َ َ
ْ ُ ْ ُ َْ َ َْ � ً� َ ُ ً� َ ُ ُْ َْ َ َ ًَ َ ًَ ُْ ْ ً َ ً ْ � � َ َ ْ ََ ٌ� َ ُ ٌ� َ ُ ََُ
‫ﻮر ِﻫ ُﻫ َﻮ أﺧ �ﺺ‬
ِ ‫ﷲ ِﻋﻠ�ﺎ ﻗ ِﺪﻳ� َﺎ أو ﻗﺪرة ﻗ ِﺪﻳ�ﺔ ﺎﻛن ِﻋﻨﺪﻫ ﺸﺒﻬﺎ �ﺜﻼ ِﻷن اﻟﻘ ِﺪﻳ ِﻋﻨﺪ ﺟ�ﻬ‬ ِ ِ ‫ﻓﻬﻮ ﺸﺒﻪ �ﺜﻞ ﻓ�ﻦ ﻗﺎل إن‬
َُْ ُ َُ َ َ � َُ ُْ َ َ ْ َ َ ً� َ ُ َُ � َ ُ َ ً َ ًََ � َ َْ ََْ ًَ َ ًَ َُ َ ََْ ْ ََ َ ْ ْ َ
‫ﺎت ﻻ ﻳﻮا ِﻓﻘﻮﻧﻬ‬ِ ‫ﷲ ﺜﻼ ﻗ ِﺪﻳ�ﺎ و ﻳﺴ�ﻮﻧﻪ �ﺜﻼ ِﺑﻬﺬا ِاﻻﻋ ِﺘﺒ ِﺎر و ﺜ ِﺒﺘﺔ اﻟﺼﻔ‬ ِ ِ ‫اﻹﻟ ِﻪ ﻓ�ﻦ أﺛﺒﺖ ﻟﻪ ِﺻﻔﺔ ﻗ ِﺪﻳ�ﺔ ﻓﻘﺪ أﺛﺒﺖ‬ ِ ‫وﺻ ِﻒ‬
�ُ َ َ ُ�ََ ٌ َ ْ َ �ُ ُ�ََ َ َ َ ْ � َ َْ ُْ ُ ُ َْ ُ � َ َ َ ْ َ � َ َ َ ُ ُ َ َْ َ َ َ َ
‫ أﺧﺺ وﺻ ِﻔ ِﻪ ﺎ ﻻ ﻳﺘ ِﺼﻒ ﺑِ ِﻪ ﻏﻴﺮه ِﺜﻞ ﻛﻮﻧِ ِﻪ رب اﻟﻌﺎﻤﻟِﻴﻦ وأﻧﻪ ﺑِﻜﻞ ﺷﻲ ٍء ﻋ ِﻠﻴ وأﻧﻪ ﻋﻠﻰ ﻛﻞ‬:‫ﻋﻠﻰ ﻫﺬا ﺑﻞ ﻳﻘﻮﻟﻮن‬
َ ْ َ ُ َ ُ َ َُ � َ َ َ ُ ْ ََ ٌ َ ٌَ ُ�ََ ٌ َ ْ َ
‫ﻮﺻﻒ ِﺑﺸ ْﻲ ِء ِﻦ ذ ِﻟ َﻚ‬ ‫ﺷﻲ ٍء ﻗ ِﺪﻳﺮ وأﻧﻪ إﻟﻪ وا ِﺣﺪ وﻧﺤﻮ ذ ِﻟﻚ؛ واﻟﺼﻔﺔ ﻻ ﺗ‬
A distinction is sometimes made between the terms tashb"h (resemblance) and tamth"l
(positing likeness/identity). The Mu’tazilah and similar groups who negate the Divine
Attributes assert: Anyone who affirms an eternal attribute ()ifah qad"mah) for All!h is
guilty of both tashb"h and tamth"l. Thus, whoever says All!h possesses eternal knowledge
or eternal power is, according to them, a Mushabbih Mumaththil. Their reasoning is that,
for the majority of them, ‘Eternal’ (Al-Qad"m) is the most specific description of the Divine
Being. Therefore, affirming an eternal attribute for Him amounts to affirming an eternal
peer (mathal) alongside All!h. Based on this consideration, they label such a person a
Mumaththil (one who posits a peer). However, those who affirm the Attributes
(Muthbitat a)-Ṣif!t) disagree with this entirely. They argue that All!h’s most specific
descriptions are those by which nothing else can be described, such as His being the Lord
of the Worlds (Rabb al-’Ālam"n), His being All-Knowing of everything, His being All-
Powerful over everything, His being the One True God (Il!h W!ḥid), and so forth. An
attribute, they contend, cannot itself be described by any of these uniquely Divine
characteristics.
ٌ ‫ ُﻫ َﻮ َﻗﺪﻳ‬:‫ﻮل‬
ُ َُ َْ ُْْ َ ٌ َ َ
‫اﻟﺮ �ب ِﺑ ِﺼﻔﺎﺗِ ِﻪ ﻗ ِﺪﻳ و ِﻨﻬ ﻦ ﻳﻘ‬
ُ ُ َ َْ ٌ َ َ َ�
� :‫ﻮل‬ ‫ﺎت إﻧﻬﺎ ﻗ ِﺪﻳ�ﺔ ﺑﻞ ﻳﻘ‬
َ � ُ َُ َ َْ ََُ ْ �ُ
ِ ِ ‫ﺛ ِﻦ ﻫﺆﻻ ِء اﻟﺼﻔﺎﺗﻴﺔ ﻦ ﻻ ﻳﻘﻮل ِﻓﻲ اﻟﺼﻔ‬

58
 َََ َ ُ
‫ﺎرﻛﺔ‬
َْ َ َ ُ ُ ْ َ
‫ ذﻟِ َﻚ ﻻ َﻳﻘﺘ ِﻀﻲ ﺸ‬:‫ﺎن؛ َوﻟ ِﻜﻦ َﻳﻘﻮل‬ َ َ ُ ُ َ َ َ ُ ُ ُ َ ْ َ ْ ُ ْ َ �‫ﻳ‬ َ َ ُُ َ َ َُ ُ َُ ََ ٌَ َ َُُ َ
ِ �‫ ﻫﻮ و ِﺻﻔﺎﺗﻪ ﻗ ِﺪﻳ‬:‫ و ِﻨﻬ ﻦ ﻳﻘﻮل‬.‫ﺎن‬ ِ ‫ ﻫﻮ و ِﺻﻔﺎﺗﻪ ﻗ ِﺪ‬:‫و ِﺻﻔﺘﻪ ﻗ ِﺪﻳ�ﺔ وﻻ ﻳﻘﻮل‬
َ ْ ْ � َ َ ْ َْ َ � َ ُ ْ � َ َ ْ َ َْ َ َ ْ � َ َ َ ْ َ َُ َ �
‫ات اﻟ َ�ﻮ ُﺻﻮﻓ ِﺔ‬ ِ ‫ات اﻟ�ﺠﺮد ِة ﺑﻞ ِﻦ ﺧﺼﺎﺋِ ِﺺ اﻟﺬ‬ ِ ‫اﻟﺼﻔ ِﺔ ﻟﻪ ِﻓﻲ ﺷ ْﻲ ٍء ِﻦ ﺧﺼﺎﺋِ ِﺼ ِﻪ ﻓ ِﺈن اﻟ ِﻘﺪم ﻟﻴﺲ ِﻦ ﺧﺼﺎﺋِ ِﺺ اﻟﺬ‬
َ ْ ٌَ �ُ ُ � َ ُ َُ ْ َ َ ْ َ َ
� َ ْ َ ْ ْ َ ً ْ َ ُْ َْ ََ َ ُ ُ َ ُ َ � َ ُ ْ ُ � َ � َ َ
ِ‫ اﻟﺬات ﺘ ِﺼﻔﺔ ِﺑﺎﻟ ِﻘﺪم‬:‫ﺎت و إِﻻ ﻓﺎﻟﺬات اﻟ�ﺠﺮدة ﻻ وﺟﻮد ﻟﻬﺎ ِﻋﻨﺪﻫ ﻓﻀﻼ ﻋﻦ أن ﺗﺨﺘﺺ ِﺑﺎﻟ ِﻘﺪمِ وﻗﺪ ﻳﻘﻮﻟﻮن‬ ِ ‫ِﺑ ِﺼﻔ‬
َ ُ َ ْ ْ َ ٌ َ ْ ُ َ ٌ ْ � َ َ َ َ َ
ً ُ � ْ َ ْ َ َ َ ْ ٌ َ َ
� ُ � َ
‫ﺎت إﻟﻬﺎ َوﻻ َر �ﺑﺎ ﻛ َ�ﺎ أ �ن اﻟﻨ ِﺒ �ﻲ ُ ﺤ َﺪث َو ِﺻﻔﺎﺗ ُﻪ ُ ﺤ َﺪﺛﺔ َوﻟﻴ َﺴﺖ ِﺻﻔﺎﺗ ُﻪ ﻧ ِﺒ �ﻴﺎ‬ ‫ﺎت ُ ﺘ ِﺼﻔﺔ ِﺑﺎﻟ ِﻘﺪمِ وﻟﻴﺴﺖ اﻟﺼﻔ‬ ‫واﻟﺼﻔ‬
Furthermore, among these affirmers of Attributes (Ṣif!tiyyah), some do not explicitly
state that the attributes themselves are eternal (qad"mah). Instead, they say: ‘The Lord,
with His attributes, is eternal.’ Others say: ‘He is eternal, and His attribute is eternal,’ but
they refrain from saying: ‘He and His attributes are two eternals (qad"m!n).’ Yet others
do say: ‘He and His attributes are two eternals,’ but they argue that this does not
necessitate the attribute sharing in any of His unique characteristics (kha)!’i)). They
maintain that eternity (qidam) is not a characteristic exclusive to the abstract Essence
(Dh!t mujarradah), but rather belongs to the Essence as described by its attributes.
Otherwise, an abstract, unqualified Essence has no existence according to them, let alone
possessing the exclusive characteristic of eternity. They might also say: The Essence is
described by eternity, and the attributes are described by eternity, yet the attributes are
not God (Il!h) or Lord (Rabb), just as the Prophet (peace be upon him) is created
(muḥdath) and his attributes are created, but his attributes are not themselves a prophet.
ُ َُ ُ َ ُ ُُْ َُ � ْ َ ْ َ َ َ َ َ َ ‫اﻟﺘ ْ�ﺜ‬ � َ ْ� َ ْ َ َ َُ َْ َ َََُ
‫ﻴﻪ أوﻟ ِﺌ َﻚ ﺛ � ﺗﻘﻮل‬ ِ ‫ ﺎﻛن ﻫﺬا ِﺑﺤﺴ ِﺐ اﻋ ِﺘﻘﺎ ِد ِﻫ اﻟ ِﺬي ﻳﻨ ِﺎزﻋﻬ ِﻓ‬:‫ﻴﻞ‬ ِ ِ ‫ﻴﻪ و‬ ِ ‫ﻓﻬﺆﻻ ِء إذا أﻃﻠﻘﻮا ﻋﻠﻰ اﻟﺼﻔﺎﺗﻴﺔ اﺳ اﻟﺘﺸ ِﺒ‬
� ْ َ ٌْ ْ َْ َ ْ ْ َ َ ً ْ َ
‫ﺎس ﺗﺸ ِﺒﻴﻬﺎ ﻓ َﻬﺬا اﻟ َ�ﻌﻨﻰ ﻟ َﻳﻨ ِﻔ ِﻪ َﻋﻘﻞ َوﻻ َﺳ� ٌﻊ َو إِﻧ َ�ﺎ‬
� َْ َ ْ � َ ُ َْ َ َْ ْ َ َ � َ ْ َ َ َ ُ َُْ
ِ ‫ ﻫﺐ أن ﻫﺬا اﻟ�ﻌﻨﻰ ﻗﺪ ﻳﺴ�ﻰ ِﻓﻲ اﺻ ِﻄﻼ ِح ﺑﻌ ِﺾ اﻟﻨ‬:‫ﻟﻬ أوﻟ ِﺌﻚ‬
َ ‫ﻮﻟ‬ ُ َُ ْ ََ َ َ ْ َ َ �� َ ُْ ْ َ ْْ � َ ُ ََ َْ ُ ُْْ َ ُ� َْ ْ َ ُ � ْ � ُ� َ ْ ََُْ َ ُ َْ ُ َْ
‫ﻮن‬ ‫اﺟﺐ ﻧﻔﻲ ﺎ ﻧﻔﺘﻪ اﻷ ِدﻟﺔ اﻟﺸﺮ ِﻋﻴﺔ واﻟﻌﻘ ِﻠﻴﺔ واﻟﻘﺮآن ﻗﺪ ﻧﻔﻰ ﺴ�ﻰ اﻤﻟِﺜ ِﻞ واﻟﻜﻒ ِء واﻟﻨﺪ وﻧﺤ ِﻮ ذ ِﻟﻚ وﻟ ِﻜﻦ ﻳﻘ‬ ِ ‫اﻟﻮ‬
ْ� � َ ُ َْ ََْ ُ َْ ْ �ََ � � ُ ُ َْ ََ ُ � ََ َُُُ ََ ُ ْ َ ْ َ ْ ْ َ َْ َ َ ْ َ ُ َُ �
‫ﻴﻪ‬
ِ ‫ ﻓﻠ ﻳﻨ ِﻒ ﺴ�ﻰ اﻟﺘﺸ ِﺒ‬:‫ﻮف وﻻ ﻛﻔﺆه وﻻ ﻧِﺪه ﻓﻼ ﻳﺪﺧﻞ ِﻓﻲ اﻟﻨﺺ وأ ﺎ اﻟﻌﻘﻞ‬ ِ ‫اﻟﺼﻔﺔ ِﻓﻲ ﻟﻐ ِﺔ اﻟﻌﺮ ِب ﻟﻴﺴﺖ ِﺜﻞ اﻟ�ﻮﺻ‬
َ َْ ْ َ ْ
‫ِﻓﻲ اﺻ ِﻄﻼ ِح اﻟ ُ�ﻌﺘ ِﺰﻟ ِﺔ‬
Therefore, when these groups [like the Mu’tazilah] apply the labels of tashb"h and tamth"l
to the Ṣif!tiyyah (affirmers of attributes), it is based on their own particular belief system,
which the Ṣif!tiyyah dispute. The Ṣif!tiyyah then respond to them: Granting, for the sake
of argument, that this meaning [affirming eternal attributes] might be termed tashb"h in
the terminology (i)'il!ḥ) of some people, this meaning itself has not been negated by
either reason (‘aql) or revelation (sam’). What is obligatory is only to negate that which
is negated by definitive proofs from revelation (adillah shar’iyyah) and reason (adillah
‘aqliyyah). The Qur’!n has indeed negated anything denoted by terms like mithl (like),
kuf’ (equal, peer), nidd (rival), and similar expressions. However, the Ṣif!tiyyah argue that,
according to the Arabic language, an attribute is not considered a mithl, kuf’, or nidd of
the entity it describes. Therefore, affirming attributes does not fall under the prohibition
indicated by the sacred texts (na))). As for reason, it has not negated the concept
designated as tashb"h according to the specific terminology of the Mu’tazilah.
َ ‫ﺎت َﻟ َﻠﺰ َم أَ ْن َﻳ ُﻜ‬ � ‫ﺎم ُ َﺘ َ�ﺎﺛ َﻠ ٌﺔ َﻓ َﻠ ْﻮ َﻗﺎ َ ْﺖ ﺑﻪ‬
ُ ‫اﻟﺼ َﻔ‬ َْ َ �َ َُ ْ
ُ ‫اﻷ ْﺟ َﺴ‬ � ُ َُ َ َ � � َ ُ َُ ً َْ َ َ َ َ
‫ﻮن‬ ِ ِِ ِ ‫ﻮم إﻻ ِﺑ ِﺠﺴ ِ ﺘﺤﻴ ٍﺰ و‬ ‫ﺎت ﻻ ﺗﻘ‬ ِ ‫ إن اﻟﺼﻔ‬:‫وﻛﺬﻟِﻚ أﻳﻀﺎ ﻳﻘﻮﻟﻮن‬
َ ُ َ َُْ َ َ � َ ُ ُْ َ � ْ ٌ َ ََ ُ َُ َ َََ ُ ْ� َُ َََ َ ْ َْ َ ً َُ
‫ﻮن ُﻋﻠ �ﻮ ُه َﻋﻠﻰ‬ ِ ‫ ﻫﺬا ﻛ ِﺜﻴﺮ ِﻦ اﻟﺼﻔﺎﺗﻴﺔ اﻟ ِﺬﻳﻦ ﻳﺜ ِﺒﺘﻮن اﻟﺼﻔ‬:‫�ﺎﺛِﻼ ﻟِﺴﺎﺋِ ِﺮ اﻷﺟﺴﺎمِ وﻫﺬا ﻫﻮ اﻟﺘﺸ ِﺒﻴﻪ وﻛﺬﻟِﻚ ﻳﻘﻮل‬
‫ﺎت و ﻳﻨﻔ‬
ََ َ ْ َ ُ ْ َ ْ َْ ُ ‫ﺎت َﻗ ْﺪ َﺗ ُﻘ‬ ُ ‫اﻟﺼ َﻔ‬ ُ ََُ َ َ ْ ََ ْ َ
َْ ْ َ َ َ َْْ
‫ﻮم ِﺑ َ�ﺎ ﻟﻴ َﺲ ِﺑ ِﺠﺴ ِ َوأ � ﺎ اﻟ ُﻌﻠ �ﻮ َﻋﻠﻰ اﻟ َﻌﺎﻟ ِ ﻓﻼ‬ � :‫ﻮن‬ َ ‫ﻮﻟ‬‫ﺎل ِاﻻﺧ ِﺘ َﻴ ِﺎر �ﻳ ِﺔ ِﺑ ِﻪ وﻧﺤ ِﻮ ذ ِﻟﻚ و ﻳﻘ‬
ِ ‫اﻟﻌﺮ ِش و ِﻗﻴﺎم اﻷﻓﻌ‬
َُ َ ُ َ َ َ َ ُ ْ � ُ َ ََْ ٌَ َ َ ُ ُ َ ْ َ ْ َ َ َ ً ْ َ ُ َ ْ َ َ ََ ُ �ُ ُ َ ََْْ َْ َ ً ْ َ َ َ � � َ
‫ﻳ ِﺼﺢ إﻻ إذا ﺎﻛن ِﺟﺴ�ﺎ ﻓﻠﻮ أﺛﺒﺘﻨﺎ ﻋﻠﻮه ﻟﻠ ِﺰم أن ﻳﻜﻮن ِﺟﺴ�ﺎ و ِﺣﻴﻨ ِﺌ ٍﺬ ﻓﺎﻷﺟﺴﺎم ﺘ�ﺎﺛِﻠﺔ ﻓﻴﻠﺰم اﻟﺘﺸ ِﺒﻴﻪ ﻓ ِﻠﻬﺬا ﺗ ِﺠﺪ ﻫﺆﻻ ِء‬
ُ ُ َ ً َ ْ َ ََْ ْ ْ � َ ََْ ْ َ َ � َ ُ ََ ً� َ ُ ُ َ ْ ََ �ُ ُ ْ َ ََْ ْ َ َ � َ ُ
‫اﻟﺴ� َﻊ َواﻟ َﺒ َﺼ َﺮ َواﻟﻜﻼ َم َوﻧﺤ َﻮ ُه ُ ﺸ �ﺒﻬﺎ ﻛ َ�ﺎ َﻳﻘﻮل َﺻﺎ ِﺣ ُﺐ‬ ‫ﻳﺴ�ﻮن ﻦ أﺛﺒﺖ اﻟﻌﻠﻮ وﻧﺤﻮه ﺸﺒﻬﺎ وﻻ ﻳﺴ�ﻮن ﻦ أﺛﺒﺖ‬
ُ َ َْ َ ْ ْ
‫اﻹرﺷﺎ ِد َوأ ﺜﺎﻟ ُﻪ‬
ِ
Likewise, the negators also argue: Attributes can only subsist in a delimited body (jism
mutaḥayyiz), and all bodies (ajs!m) are fundamentally uniform (mutam!thilah – i.e.,
sharing the same basic nature). Therefore, if attributes were to subsist in All!h, it would

59
necessitate that He be similar (mum!thil) to all other bodies, and this constitutes tashb"h.
Ironically, this same line of reasoning is employed by many Ṣif!tiyyah (attribute-affirmers,
particularly Ash’ar"s) who, while affirming certain attributes, negate His Highness
(‘uluww) above the Throne (‘Arsh) and the subsistence of volitional actions (af’!l
ikhtiy!riyyah) in Him, and similar attributes. They argue: Attributes like Hearing and Sight
can subsist in something that is not a body (jism). However, Highness (‘uluww) above
the creation is only conceivable if the entity possessing it is a body. Thus, if we were to
affirm His Highness, it would necessitate that He is a body. Since all bodies are uniform
(mutam!thilah), affirming Highness would inevitably lead to tashb"h. This is why you find
these thinkers (such as the author of Al-Irsh!d [Im!m al-Ḥaramayn al-Juwayn"] and his
followers) labeling those who affirm All!h’s Highness and similar attributes as
Mushabbihah (anthropomorphists), while they do not apply this label to those who
affirm attributes like Hearing (Sam’), Sight (Ba)ar), and Speech (Kal!m).
� ‫اﻷ ْﺟ َﺴ ْاﻟ َﻘﺎﺿﻲ أَ ُﺑﻮ َﻳ ْﻌ َﻠﻰ َوأَ ْ َﺜ ُﺎﻟ ُﻪ ْﻦ ُ ْﺜﺒ َﺘﺔ‬
َ ‫اﻟﺼ َﻔﺎت َو ْاﻟ ُﻌ ُﻠ �ﻮ؛ َﻟﻜ �ﻦ َﻫ ُﺆ َﻻء َﻳ ْﺠ َﻌ ُﻠ‬ َ ْ ُ ََ َْْ َ َ ُُْ َُ َ َ َ َ
‫ﻮن‬ ِ ِ ِ ِ ِ ِ ِ ِ‫ﺎم‬ ‫وﻛﺬﻟِﻚ ﻳﻮا ِﻓﻘﻬ ﻋﻠﻰ اﻟﻘﻮ ِل ﺑِﺘ�ﺎﺛ ِﻞ‬
َ ُ ْ َ َ ُ َُ َْ َ ْ َْ ََْ َ ُ ََ ْ ُ ُ ََ َ َْ َ َْ َ َْ ُ �َ َُ َ َ ً� َ َ ًَ �ُ ُ ْ
‫ أ �ن َ ﺎ ُﻳﺜ ِﺒﺘﻮﻧ ُﻪ‬:‫ﻮن‬ ‫ﻴﻪ ﺎﻛﻟﻜﻼمِ ِﻓﻲ اﻟﻮﺟ ِﻪ وﻗﺪ ﻳﻘﻮﻟ‬ ِ ‫ﺎﺿﻲ أ ِﺑﻲ ﻳﻌﻠﻰ ﻓﻴﻜﻮن اﻟﻜﻼم ِﻓ‬ ِ ‫اﻟﻌﻠﻮ ِﺻﻔﺔ ﺧﺒ ِﺮ ﻳﺔ ﻛ�ﺎ ﻫﻮ أول ﻗﻮﻟ ْﻲ اﻟﻘ‬
ُ ْ َ َ َْ َ ُ ََُْ َ َْ ْ َ ُ ََْ َ َ َْ ْ َ َ َ َ�ََ َ ُ َ ْ َ َ � َ َُ ُ َُ ََ َ ْ ْ َُ َ
‫ﻮه ﻻ ﻓﺮق َوأﺻﻞ‬ ‫ﺎت واﻟﻌﺎ ِﻗﻞ إذا ﺗﺄ ﻞ وﺟﺪ اﻷ ﺮ ِﻓﻴ�ﺎ ﻧﻔﻮه ﺎﻛﻷ ِﺮ ِﻓﻴ�ﺎ أﺛﺒﺘ‬ ِ ‫ﻻ ﻳﻨﺎ ِﻓﻲ اﻟ ِﺠﺴ ﻛ�ﺎ ﻳﻘﻮﻟﻮﻧﻪ ِﻓﻲ ﺳﺎﺋِ ِﺮ اﻟﺼﻔ‬
ٌَ َ ُ َ ْ ْ َ َ ْ � َْ ْ َ
َ � َ َْ � َ َ ْ �ُ ََُ ََ
‫ﺎم ُ ﺘ َ�ﺎﺛِﻠﺔ‬ ‫ﺎت ُ ﺴﺘﻠ ِﺰ ٌم ﻟِﻠﺘﺠ ِﺴﻴ ِ واﻷﺟﺴ‬ ِ ‫ﻛﻼمِ ﻫﺆﻻ ِء ﻛﻠ ِﻬ ﻋﻠﻰ أن إﺛﺒﺎت اﻟﺼﻔ‬
Similarly, agreeing with them [the Ash’ar"s] on the principle of the uniformity of bodies
(tam!thul al-ajs!m) are figures like Al-Q!." Abū Ya’l! [a Hanbal" scholar] and similar
thinkers who affirm both the Attributes and All!h’s Highness. However, these latter
scholars sometimes treat Highness as a purely revelational attribute ()ifah khabariyyah),
understood solely based on the text without delving into its modality, as was one of Al-
Q!." Abū Ya’l!’s two positions. In this case, the discussion regarding Highness becomes
analogous to the discussion regarding attributes like the Face (Wajh). Alternatively, they
might argue that the attributes they affirm do not necessitate corporeality (jism), just as
they argue concerning other attributes. Yet, a discerning person, upon reflection, will find
that the situation regarding the attributes they negate (like Highness, based on the tajs"m
argument) is fundamentally the same as the situation regarding the attributes they affirm
– there is no essential difference in the underlying logic. The foundational premise
underlying the arguments of all these groups is that affirming attributes necessitates
tajs"m (corporealism), and that all bodies are uniform (mutam!thilah).
ً َ َ َ َْ َ � َ ُ ْ ْ � ُ ْ َ ً َ َ َ َ � َ � َ ُ ْ َْ ً َ َ َ َ ُ ْ َ � َ ُ ْ َْ ً َ َ َ َ ْ َ َ ُ ُ َ ُ ْ ُ ْ َ
‫ﺎرة‬ ‫واﻟ�ﺜ ِﺒﺘﻮن ﻳ ِﺠﻴﺒﻮن ﻋﻦ ﻫﺬا ﺗﺎرة ﺑِ�ﻨ ِﻊ اﻟ�ﻘﺪ ِﺔ اﻷوﻟﻰ وﺗﺎرة ﺑِ�ﻨ ِﻊ اﻟ�ﻘﺪ ِﺔ اﻟﺜﺎﻧِﻴ ِﺔ وﺗﺎرة ﺑِ�ﻨ ِﻊ ﻛﻞ ِﻦ اﻟ�ﻘﺪ ﺘﻴ ِﻦ وﺗ‬
َْ َْ َ ْ َْ َْ ُ َ ُ َ َ ْ ْ ُ � َ ٌ َ َ ٌ َ ٌ َْ َ ْ َ ْ ُ َ َ ْ َُ َْ � َ َ ْ َ َ َ
‫ﺎر إﻟﻴ ِﻪ أو ِﺑﺎﻟﻘﺎﺋِ ِ ِﺑﻨﻔ ِﺴ ِﻪ أو‬ ‫ﺎﻃﻞ ﺳﻮاء ﻓﺴﺮ وا اﻟ ِﺠﺴ ِﺑ�ﺎ ﻳﺸ‬ ِ ‫ﺑﺎﻻﺳﺘﻔﺼﺎل وﻻ ر ﻳﺐ أن ﻗﻮﻟﻬ ِﺑﺘ�ﺎﺛ ِﻞ اﻷﺟﺴﺎمِ ﻗﻮل ﺑ‬
ٌَ ََُ َ�َ َ َ َ َ َ ُْْ ْ ْ � َُ ْ ُ ُ � َ َ �ََ َ َ ْ ََ َ � َ َ َُْ ْ � ْ َْ ْ ْ
‫ِﺑﺎﻟ َ�ﻮ ُﺟﻮ ِد أو ِﺑﺎﻟ ُ� َﺮﻛ ِﺐ ِﻦ اﻟﻬﻴﻮﻟﻰ واﻟﺼﻮر ِة وﻧﺤ ِﻮ ذﻟِﻚ ﻓﺄ ﺎ إذا ﻓﺴﺮ وه ِﺑﺎﻟ�ﺮﻛ ِﺐ ِﻦ اﻟﺠﻮا ِﻫ ِﺮ اﻟ�ﻔﺮد ِة وﻋﻠﻰ أﻧﻬﺎ ﺘ�ﺎﺛِﻠﺔ‬
َ َ
َ ْ َ ُ َ ََ ْ ُ ُُْ َ ٌ ََُ ُ�َ َ َ َ َْْ َ َْ ْ َْ ََ َ َ َ � َ َ َ ُْ َ ََ
‫ﻮر اﻟ ُﻌﻘﻼ ِء ُﻳﺨﺎﻟِﻔﻮﻧ ُﻬ ِﻓﻲ ذﻟِ َﻚ‬‫ﺎت اﻟﺠﻮﻫ ِﺮ اﻟﻔﺮ ِد وﻋﻠﻰ أﻧﻪ ﺘ�ﺎﺛِﻞ وﺟ�ﻬ‬
ِ ‫ﻓﻬﺬا ﻳﺒﻨﻰ ﻋﻠﻰ ِﺻﺤ ِﺔ ذﻟِﻚ؛ وﻋﻠﻰ إﺛﺒ‬
The affirmers [of attributes in line with the Salaf] respond to this line of argument
sometimes by rejecting the first premise (i.e., denying that affirming attributes
necessitates tajs"m), sometimes by rejecting the second premise (i.e., denying that all
bodies are uniform), sometimes by rejecting both premises, and sometimes by
demanding clarification and distinction (isti)f!l). There is no doubt that their assertion of
the uniformity of bodies (tam!thul al-ajs!m) is an invalid claim, regardless of whether
they define jism (body) as that which can be pointed to, or as that which is self-subsisting
(q!’im bi-nafsihi), or simply as that which exists (mawjūd), or as that which is composed
of matter (hayūl!) and form ()ūrah), or according to similar definitions. As for defining
jism as that which is composed of indivisible particles (jaw!hir mufradah or atoms) and
asserting that these particles are uniform, this entire position rests upon the validity of
that atomic theory, upon proving the existence of the indivisible particle (jawhar fard),

60
and upon proving its uniformity – all points on which the majority of rational thinkers
(jumhūr al-’uqal!’) disagree with them.
ْ َ َ َ ُ ُْْ َ َ ْ َْ ُ ََ َ َ ً َ ً ْ َ َُ ُ َ َْ َ َ َ َ ْ � َ ُ ُْ ُْ�َ َُ ُ ُ َْْ َ
‫ﻮن ُﻳﻨ ِﺎز ُﻋﻮﻧ ُﻬ ِﻓﻲ‬ ‫(واﻟ�ﻘﺼﻮد ﻫﻨﺎ أﻧﻬ ﻳﻄ ِﻠﻘﻮن اﻟﺘﺸ ِﺒﻴﻪ ﻋﻠﻰ ﺎ ﻳﻌﺘ ِﻘﺪوﻧﻪ ﺗﺠ ِﺴﻴ�ﺎ ﺑِﻨﺎء ﻋﻠﻰ ﺗ�ﺎﺛﻞ اﻷﺟﺴﺎمِ واﻟ�ﺜﺒﺘ‬
َ َْ ََْ َ ِْ َ َ ً َ ِ ْ َ � َ ْ َ ْ � � ‫اﻋﺘ َﻘﺎدﻫ ْ ؛ َﻛﺈ ْﻃ َﻼق‬ ْ
‫اﻟﺮا ِﻓ َﻀ ِﺔ اﻟﻨﺼ َﺐ َﻋﻠﻰ َ ﻦ ﺗ َﻮﻟﻰ أ َﺑﺎ َﺑﻜ ٍﺮ َو ُﻋ َ� َﺮ رﺿﻲ اﷲ ﻋﻨﻬ ﺎ ِﺑﻨﺎء َﻋﻠﻰ أ �ن َ ﻦ أ َﺣ �ﺒ ُﻬ َ�ﺎ ﻓﻘﺪ أﺑﻐ َﺾ‬ ِ ِ ِ ِ ِ
َْ ْ � � ََُ ُ َُ ََ َ َ ُْ َ �َُْ ْ َ َ �� ُ ْ َ َ َ
َْ ْ
‫ إن اﻟﺸﻴﺌﻴ ِﻦ‬:‫اﻟﺴﻨ ِﺔ ُﻳﻨ ِﺎز ُﻋﻮﻧ ُﻬ ِﻓﻲ اﻟ�ﻘﺪ ِﺔ اﻷوﻟﻰ؛ وﻟِﻬﺬا ﻳﻘﻮل ﻫﺆﻻ ِء‬ ‫َﻋ ِﻠ �ﻴﺎ رﺿﻲ اﷲ ﻋﻨﻪ َو َ ﻦ أﺑﻐ َﻀ ُﻪ ﻓ ُﻬ َﻮ ﻧﺎﺻﺒﻲ َوأﻫﻞ‬
ََ َْ َ َ َ َ َ ََ ْ َ ْ َ َ َْ َ َ َ َ َ َ ََُ ْ َُ ََْ ْ َ ْ َ َ ْ ََ ْ َ ْ َ َ َْ َ
‫ﺎن ِﻦ وﺟ ٍﻪ وأﻛﺜﺮ اﻟﻌﻘﻼ ِء ﻋﻠﻰ ِﺧﻼ ِف ذﻟِﻚ وﻗﺪ ﺑﺴﻄﻨﺎ اﻟﻜﻼم ﻋﻠﻰ ﻫﺬا ِﻓﻲ ﻏﻴ ِﺮ ﻫﺬا‬ ِ ‫ﺎن ِﻦ وﺟ ٍﻪ و ﻳﺨﺘ ِﻠﻔ‬ ِ ‫ﻻ ﻳﺸﺘ ِﺒﻬ‬
ْ ْ
‫اﻟ َ�ﻮ ِﺿ ِﻊ‬
(The point here is that these groups apply the term tashb"h to whatever they believe
constitutes tajs"m, based on their premise of the uniformity of bodies. The affirmers
[following the Salaf] dispute the validity of their underlying belief.) This is analogous to
the R!fi.ah applying the label of Na)b (hatred towards the Prophet’s family, Ahl al-Bayt)
to anyone who shows loyalty (tawall!) to Abū Bakr and ‘Umar (may All!h be pleased
with them both). Their reasoning is built upon the premise that whoever loves Abū Bakr
and ‘Umar must necessarily hate ‘Al" (may All!h be pleased with him), and whoever hates
‘Al" is deemed a N!)ib". Ahlus Sunnah (the mainstream Sunni community), however,
fundamentally dispute the first premise of this argument. This relates to why these
negators often claim that two things cannot be similar in one aspect while differing in
another, a view contrary to the position held by the majority of rational thinkers. We have
elaborated on this matter elsewhere...
ُ ََ ُ َُ ْ َ َْ َ َ َ ��َ َ َ َ ََ ْ َ َ َ ُ َ َ ْ َ ْ ُ ََ ُ َُ ْ َ َ َ ُ
ُ �َ ‫ﺎﺛﻠ َﻬﺎ َوأَ ْﻳ ًﻀﺎ َﻓﺎﻻ ْﻋﺘ‬ ��َ َ
‫ﺎد‬ ِ ِ ِ �‫ وﺑﻴﻨﺎ ﻓﺴﺎد ﻗﻮ ِل ﻦ ﻳﻘﻮل ﺑِﺘ‬،‫ﻴﻪ ﺣﺠﺞ ﻦ ﻳﻘﻮل ﺑِﺘ�ﺎﺛ ِﻞ اﻷﺟﺴﺎمِ وﺣﺠﺞ ﻦ ﻧﻔﻰ ذﻟِﻚ‬ ِ ‫وﺑﻴﻨﺎ ِﻓ‬
� ْ � َ
َ َ َُْ َ َُْ َ ْ ْ َُ ََ َ َْ َ ُ� َ َ َ ٌ َ ٌ َ ْ َ َ ْ� َْ َ َ � ََ
‫ﻮن ذﻟِ َﻚ إﻻ ِﺑﺎﻟ ُﺤ �ﺠ ِﺔ اﻟ ِﺘﻲ‬ ‫ﺎﻃﻞ وذﻟِﻚ أﻧﻪ إذا أﺛﺒﺖ ﺗ�ﺎﺛﻞ اﻷﺟﺴﺎمِ ﻓﻬ ﻻ ﻳﻨﻔ‬ ِ ‫ﻴﻪ اﻋ ِﺘ�ﺎد ﺑ‬ ِ ‫ﻳﻖ ﻋﻠﻰ ﻧﻔ ِﻲ اﻟﺘﺸ ِﺒ‬ ِ ‫ِﺑﻬﺬا اﻟﻄ ِﺮ‬
َ َ َ َ َ ْ
ُ ‫ ﺎﻛ َن َﻫﺬا َو ْﺣ َﺪ ُه ﺎﻛﻓ ًﻴﺎ ﻓﻲ َﻧ ْﻔﻲ ذﻟ َﻚ ﻻ َﻳ ْﺤ َﺘ‬: ‫ﺎع اﻟﺠ ْﺴ‬ ُ َ ْ َ َ َ َ ْ َ ْ ْ َ ْ َ َ َ َ ْ ْ َ ‫َﻳ ْﻨ ُﻔ‬
‫ﺎج‬ ِ ِ ِ ِ ِ ِ ‫ﻮن ِﺑ َﻬﺎ اﻟ ِﺠﺴ َ َو إِذا ﺛ َﺒ َﺖ أ �ن َﻫﺬا َﻳﺴﺘﻠ ِﺰ ُم اﻟ ِﺠﺴ وﺛﺒﺖ ا ِﺘﻨ‬
َ َ َ َ َ َُ َ ََ َْ َ َ ُ ْ َ ْ � َ َ َْ َ َ � َْ ُ ُ َ ْ � َ َْ � َ ْ � � َ ُ َْ َ َ َ ُ َْ
‫ ﻟﻮ ﺛﺒﺖ ﻟﻪ ﻛﺬا وﻛﺬا‬:‫ﻴﻪ ﺑِﺄن ﻳﻘﺎل‬ ِ ‫ﻴﻪ ﻟ ِﻜﻦ ﻧﻔﻲ اﻟﺘﺠ ِﺴﻴ ِ ﻳﻜﻮن ﺒ ِﻨﻴﺎ ﻋﻠﻰ ﻧﻔ ِﻲ ﻫﺬا اﻟﺘﺸ ِﺒ‬ ِ ‫ﻧﻔﻲ ذﻟِﻚ إﻟﻰ ﻧﻔ ِﻲ ﺴ�ﻰ اﻟﺘﺸ ِﺒ‬
َ ْ َ َْ َْ َ َْ ُ ُ َ ْ ُ ََ ٌَ ََُ ُ َ ْ َ ْ َ ُ َُ �ُ ً ْ َ ََ
‫ ﻟ ِﻜﻦ ِﺣﻴﻨ ِﺌ ٍﺬ‬.‫ﻴ�ﺎ َﻳ ِﺠ ُﺐ َو َﻳ ُﺠﻮز َو َﻳ�ﺘ ِﻨ ُﻊ َو َﻫﺬا ُ �ﺘ ِﻨ ٌﻊ َﻋﻠﻴ ِﻪ‬
َ ‫اﻛ َﻬﺎ ﻓ‬
ِ ‫ واﻷﺟﺴﺎم ﺘ�ﺎﺛِﻠﺔ ﻓﻴ ِﺠﺐ اﺷ ِﺘﺮ‬:‫ﻟﺎﻜن ِﺟﺴ�ﺎ؛ ﺛ ﻳﻘﺎل‬
َ َ ْ َ ْ ْ َْ َْ ُ ْ َ ُ ُ ََ ْ � َْ َ ْ� َْ ً َُْ َ َ َْْ ََ َ َ َ ْ َ ُ ُ َ
‫ﻮن أﺻﻞ ﻧﻔ ِﻴ ِﻪ ﻧﻔ ُﻲ اﻟ ِﺠﺴ ِ َو َﻫﺬا َ ﺴﻠ ٌﻚ آﺧ ُﺮ‬ ‫ﻴﻪ َﻋﻠﻰ ﻧﻔ ِﻲ اﻟﺘﺠ ِﺴﻴ ِ ؛ ﻓﻴﻜ‬ ِ ‫ﻳﻜﻮن ﻦ ﺳﻠﻚ ﻫﺬا اﻟ�ﺴﻠﻚ ﻌﺘ ِ ﺪا ِﻓﻲ ﻧﻔ ِﻲ اﻟﺘﺸ ِﺒ‬
ُ � ‫ﺎء‬ ْ َْ َ ُ � َ َ َ َ
َ ‫إن َﺷ‬
‫اﷲ‬ ‫ﺳﻨﺘﻜﻠ ﻋﻠﻴ ِﻪ‬
...where we presented the arguments of those who affirm the uniformity of bodies and
the arguments of those who deny it, demonstrating the invalidity of the claim of
uniformity. Furthermore, relying on the negation of tashb"h through this particular
method [i.e., via the premise of tam!thul al-ajs!m] is fundamentally flawed. This is
because even if they were to establish the uniformity of bodies, they ultimately negate
the attribute in question using the very same argument by which they negate
corporeality (jism) itself. If it is established that affirming a certain attribute necessitates
corporeality (jism), and the impossibility of corporeality [for All!h] is also established,
then this alone is sufficient grounds to negate that attribute. Negating the attribute does
not additionally require negating the concept labeled tashb"h. However, the negation of
tajs"m itself might be constructed upon the negation of this specific type of tashb"h, by
arguing: ‘If such-and-such were affirmed for Him, He would be a jism.’ Then it is added:
‘And all ajs!m (bodies) are uniform (mutam!thilah), therefore they must share in all that
is necessary, possible, and impossible for them. But this [sharing creaturely limitations] is
impossible for Him.’ In this scenario, however, the one employing this line of reasoning
is actually relying on the negation of tajs"m as the basis for negating tashb"h. Thus, the
ultimate foundation of their negation is the negation of corporeality (jism). This
represents a different approach, which we shall discuss later, All!h willing (in sh!’ All!h).
َ َ ْ َ � ْ َ ْ َ ْ َ ْ ُ ُ َ ‫اﻟﺘ ْﺸﺒ‬ � َْ َ َْ َْ ْ َ َ ُ ُ َْْ َ� َ
‫ﺎن‬
ِ ‫ﻴﻪ ﻻ ﻳ ِﻔﻴﺪ إذ ﺎ ِﻦ ﺷﻴﺌﻴ ِﻦ إﻻ ﻳﺸﺘ ِﺒﻬ‬
ِ ِ ‫ أ �ن ُ َﺠ �ﺮ َد ِاﻻﻋ ِﺘ َ�ﺎ ِد ِﻓﻲ ﻧﻔ ِﻲ َ ﺎ ُﻳﻨﻔﻰ َﻋﻠﻰ ُ َﺠ �ﺮ ِد ﻧﻔ ِﻲ‬:‫ﻮد ُﻫﻨﺎ‬‫و إِﻧ�ﺎ اﻟ�ﻘﺼ‬

61
 َ ْ َ َ ْ َ ْ َ ْ ْ ْ� َْ َ ْ َ ْ ْ َ َْ ْ ْ
‫ﺎن ِﻦ َوﺟ ٍﻪ ِﺑﺨِ ﻼ ِف ِاﻻﻋ ِﺘ َ�ﺎ ِد َﻋﻠﻰ ﻧﻔ ِﻲ اﻟﻨﻘ ِﺺ َواﻟ َﻌﻴ ِﺐ َوﻧﺤ ِﻮ ذﻟِ َﻚ ِ ��ﺎ ُﻫ َﻮ ُﺳﺒ َﺤﺎﻧ ُﻪ ُ ﻘ �ﺪ ٌس َﻋﻨ ُﻪ ﻓ ِﺈ �ن‬ ِ ‫ِﻦ َوﺟ ٍﻪ َو َﻳﻔﺘ ِﺮﻗ‬
َ‫ﻴ�ﺎ ُﻫﻮ‬ َ َ ُ ْ ُ َْ َ َ � َ َ َُ َْ َََ َ ُ ََ َ َ َ ْ
َ ‫ﺎﺛ َﻠﺔ ﻓ‬ َ َُ َ ََْ َ َ ََ َ ٌ َ َ ٌَ َ َ
ِ ِ ��‫ﺎل وﻧﻔﻰ �ﺎﺛﻠﺔ ﻏﻴ ِﺮ ِه ﻟﻪ ِﻓﻴﻬﺎ ﻓ ِﺈن ﻫﺬا ﻧﻔﻲ اﻟ‬ �‫ﺎت اﻟﻜ‬
ِ ‫ﻫ ِﺬ ِه ﻃ ِﺮ ﻳﻘﺔ ﺻ ِﺤﻴﺤﺔ وﻛﺬﻟِﻚ إذا أﺛﺒﺖ ﻟﻪ ِﺻﻔ‬
َ ‫ﻴ�ﺎ ُﻫ َﻮ ْﻦ َﺧ َﺼﺎﺋﺼﻪ َو ُﻛ �ﻞ ﺻ َﻔﺔ ْﻦ ﺻ َﻔﺎت ْاﻟ َﻜ‬ َْ ِْ ٌ ْ َ ُُ َ ْ َ َ َْ َُ َ
َ ‫اﻷ ْﺷ َﻴﺎء ﻓ‬ ْ� ُ َ َ َ َ َ َُ � َ ْ ُ
‫ﺎل‬ِ � ِ ِ ِ ٍ ِ ِ ِ ِ ِ ِ ِ ‫ﻦ‬ ِ ‫ء‬ ‫ﻲ‬ ‫ﺷ‬ ‫ﻪ‬‫ وﻫﻮ أن ﻻ ﻳﺸﺮﻛ‬:‫ﻴﺪ‬ ِ ‫ﺴﺘ ِﺤﻖ ﻟﻪ وﻫﺬا ﺣ ِﻘﻴﻘﺔ اﻟﺘﻮ ِﺣ‬
َ � ْ ُ َ َْ َ َ َ َ ُ َْ َ � ََ �ُ ْ َ َ ُ َ َْ َ َ َ َ َ ٌ َ َ ُُ َ ُ َ ْ َ َ َ َ ٌ � ُ َ ُ َ
‫ﺎت‬ ِ ‫ﻴﻪ أﺣﺪ؛ وﻟِﻬﺬا ﺎﻛن ﺬﻫﺐ ﺳﻠ ِﻒ اﻷ ِﺔ وأﺋِ� ِﺘﻬﺎ إﺛﺒﺎت ﺎ وﺻﻒ ِﺑ ِﻪ ﻧﻔﺴﻪ ِﻦ اﻟﺼﻔ‬ ِ ‫ﻓﻬﻮ ﺘ ِﺼﻒ ِﺑﻬﺎ ﻋﻠﻰ وﺟ ٍﻪ ﻻ ﻳ�ﺎﺛِﻠﻪ ِﻓ‬
َ ُ ْ َْ ْ َ ََ َ ُ َْ َ
‫ﺎت‬ِ ‫وﻧﻔ ُﻲ �ﺎﺛﻠ ِﺘ ِﻪ ﺑِﺸ ْﻲ ِء ِﻦ اﻟ�ﺨﻠﻮﻗ‬
Rather, the intended point here is this: Merely relying on the negation of tashb"h
(resemblance) as the sole criterion for determining which attributes to negate is
ultimately unhelpful and inconclusive. This is because any two things inevitably share
some similarity in one aspect while differing in another. This approach contrasts sharply
with the sound and correct methodology, which relies on negating any imperfection
(naq)), flaw (‘ayb), or deficiency – attributes from which He, Glorified is He, is absolutely
transcendent (muqaddas). Likewise, the correct approach involves affirming for Him the
attributes of perfection ()if!t al-kam!l) while simultaneously negating any likeness
(mum!thalah) of anything else to Him concerning these perfections. This negation of
likeness pertains specifically to that which He rightfully possesses. This constitutes the
very reality of Tawḥ"d (the doctrine of Divine Oneness): that absolutely nothing shares
with Him in any of His unique characteristics (kha)!’i)). Every attribute of perfection He
possesses is characterized by a modality unique to Him, in which nothing can resemble
Him. It is for this reason that the established way (madhhab) of the pious predecessors
(Salaf) of this Ummah and its leading scholars (A’immah) was to affirm the attributes
with which All!h described Himself, while categorically negating any resemblance
between Him and any created being.
ََْ َ َ ْ ْ َ ْ َْ ُ َْ َ ْ ْ َْ َ َ َ َ ْ � � َ ْ َ
‫ﺎﺑ َﻪ ﻏﻴ َﺮ ُه ِﻦ َوﺟ ٍﻪ َﺟﺎز َﻋﻠﻴ ِﻪ َ ﺎ َﻳ ُﺠﻮز َﻋﻠﻴ ِﻪ ِﻦ ذﻟِ َﻚ اﻟ َﻮﺟ ِﻪ َو َو َﺟ َﺐ ﻟ ُﻪ َ ﺎ َو َﺟ َﺐ ﻟ ُﻪ َوا ﺘﻨ َﻊ‬ ‫ إن اﻟﺸﻲء إذا ﺷ‬:‫ﻓ ِﺈن ِﻗﻴﻞ‬
�‫اﻟﺮب‬ َ َ
� ‫ﺎت َ ﺎ َﻳ ْ�ﺘﻨ ُﻊ َﻋﻠﻰ‬ ْ َ َ ُ َ ْ ْ َ ْ َ َ َ َ َ َ َ
َ ‫ َﻫ ْﺐ أَ �ن اﻷ ْ َﺮ ﻛﺬﻟ َﻚ َوﻟﻜ ْﻦ إذا ﺎﻛ َن ذﻟ َﻚ اﻟﻘ ْﺪ ُر اﻟ ُ�ﺸﺘ َﺮك ﻻ َﻳ ْﺴﺘﻠﺰ ُم إﺛ َﺒ‬:‫ﻴﻞ‬
ْ ْ َ َْ َ َ َ َ ْ َ َْ َ
ِ ِ ِ ِ ِ ‫ﻋﻠﻴ ِﻪ ﺎ ا ﺘﻨﻊ ﻋﻠﻴ ِﻪ ِﻗ‬
َ ُ ْ َ ْ ُ َْ َ � ُ َْ َ ٌ َ ٌ َ ٌ َ � َ ٌ ُ َْ ُ� َ َ َ َ ً َ ُْ ْ ُ َ َْ ُ� َ ْ َ َ ُ َْ ََ َُ َ ْ ُ
‫ﺎت‬ِ ‫ﻮﻗ‬‫ﻠ‬ ‫ﺨ‬ � ‫اﻟ‬ ‫ﺾ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﻲ‬ � ‫ﺳ‬ ‫ﺪ‬ ‫ﻗ‬ ‫و‬ ‫ﻴﺮ‬ ‫ﺼ‬ ِ ‫ﺑ‬ ‫ﻴﻊ‬ ِ ‫ﺳ‬ ‫ﻴ‬‫ﻠ‬ِ ‫ﻋ‬ ‫ﻲ‬ ‫ﺣ‬ ‫ﻮد‬‫ﺟ‬ ‫ﻮ‬ ‫ﻪ‬ ‫إﻧ‬ : ‫ﻴﻞ‬ ‫ﻗ‬
ِ ‫ا‬ ‫إذ‬ ‫ﺎ‬ � ‫ﻛ‬ ‫ﺎ‬ ‫ﻌ‬ ‫ﻨ‬
ِ ‫ﺘ‬ � ‫ﻦ‬ ‫ﻜ‬ ‫ﻳ‬ ‫ﻟ‬ ‫ﻪ‬‫ﻘ‬ ‫ﺤ‬
ِ ‫ﺳﺒﺤﺎﻧﻪ وﻻ ﻧﻔﻲ ﺎ ﻳ‬
‫ﺘ‬ ‫ﺴ‬
ً َ ً َ � َ ً ُ َْ َْ َ ْ َ َ َ َ ُ ُ َ َ َْ َ ُ ُ َ ُ � َ ُ َ ْ َ َ َ َ ً َ ً َ � ْ َ � َ
‫ ﻳﻠﺰم أﻧﻪ ﻳﺠﻮز ﻋﻠﻴ ِﻪ ﺎ ﻳﺠﻮز ﻋﻠﻰ ذﻟِﻚ ِﻦ ِﺟﻬ ِﺔ ﻛﻮﻧِ ِﻪ ﻮﺟﻮدا ﺣﻴﺎ ﻋ ِﻠﻴ�ﺎ ﺳ ِ ﻴﻌﺎ‬:‫ﺣﻴﺎ ﺳ� ِﻌﻴﺎ ﻋ ِﻠﻴ�ﺎ ﺑ ِﺼﻴﺮا ﻓ ِﺈذا ِﻗﻴﻞ‬
َ ً َْ َ ً َ ْ َ ً َ ْ َ َ َ َ َ � َ َ ً َ ْ ُ َ َْ ََ ْ ُ ْ َْ ْ َ َ ُ َ َ ً َ
‫اﻟﺮ �ب ﺗ َﻌﺎﻟﻰ ﻓ ِﺈ �ن ذﻟِ َﻚ ﻻ َﻳﻘﺘ ِﻀﻲ ُﺣ ُﺪوﺛﺎ َوﻻ إ ﺎﻜﻧﺎ َوﻻ ﻧﻘﺼﺎ َوﻻ‬ ‫ ﻻ ِزم ﻫﺬا اﻟﻘﺪ ِر اﻟ�ﺸﺘﺮ ِك ﻟﻴﺲ �ﺘ ِﻨﻌﺎ ﻋﻠﻰ‬:‫ﺑ ِﺼﻴﺮا ِﻗﻴﻞ‬
َ َُ � ًَْ
‫ﻮﺑ �ﻴ ِﺔ‬ ُ�
ِ ‫ﺎت اﻟﺮﺑ‬ ِ ‫ﺷﻴﺌﺎ ِ�ﺎ ﻳﻨﺎ ِﻓﻲ ِﺻﻔ‬
Now, if an objection is raised: ‘If something resembles another thing in a particular aspect,
then whatever is permissible, necessary, or impossible for the second thing from that
specific aspect must also apply to the first.’ The response is: Let us grant, for argument’s
sake, that this principle holds. However, if the shared aspect (qadr mushtarak) between
the Creator and creation does not necessitate affirming anything impossible for the Lord,
Glorified is He, nor does it necessitate negating anything He rightfully deserves, then
affirming this shared aspect is not impossible or problematic. Consider the example: All!h
is described as Existing (Mawjūd), Living (Ḥayy), Knowing (‘Al"m), Hearing (Sam"’), Seeing
(Ba)"r). Some created beings are also described as living, knowing, hearing, and seeing. If
someone then argues: ‘This necessitates that whatever applies to the creature by virtue
of its being existing, living, knowing, hearing, and seeing must also apply to All!h,’ the
reply is: The necessary consequence (l!zim) stemming from this shared conceptual
aspect (qadr mushtarak) is not something impossible for the Lord, Exalted is He. This
shared concept, in itself, does not necessitate createdness (ḥudūth), contingency (imk!n),
imperfection (naq)), or anything else that contradicts the attributes of Lordship ()if!t ar-
Rubūbiyyah).
� َْ ُ َ َْ َْ ُ ْ � َْ ُ َ ْ َْ ُ ْ ْ َْ َ ْ َْ ُ َ َ ْ َْ ُ ُ َْ ْ َْ ُ ُْ � َ ُ َُ َ ََ ْ ُ ْ َ َْْ � َ َ َ َ
ُ ‫اﻟﺴ‬
‫ﻴﻊ‬ ِ ‫وذﻟِﻚ أن اﻟﻘﺪر اﻟ�ﺸﺘﺮك ﻫﻮ ﺴ�ﻰ اﻟﻮﺟﻮ ِد أو اﻟ�ﻮﺟﻮد أو اﻟﺤﻴﺎة أو اﻟﺤ �ﻲ أو اﻟ ِﻌﻠ أو اﻟﻌ ِﻠﻴ أو اﻟﺴ�ﻊ أو اﻟﺒﺼﺮ أو‬

62
 َ ٌ ْ َ ْ ْ َ ََْ َ ْ َ ُ َ َ َ � َ ْ َ َ � �ُ ٌَ ُْ ُ ََ ْ ُ ْ ُ َْْ َ ُ َْ َْ َُ ُْْ َْ ُ َْ َْ
‫ون اﻵﺧ ِﺮ؛ ﻓﻠ َﻳﻘﻊ َﺑﻴﻨ ُﻬ َ�ﺎ اﺷ ِﺘ َﺮاك ﻻ‬ ‫أو اﻟﺒ ِﺼﻴﺮ أو اﻟﻘﺪرة أو اﻟﻘ ِﺪﻳﺮ واﻟﻘﺪر اﻟ�ﺸﺘﺮك ﻄﻠﻖ ﻛﻠﻲ ﻻ ﻳﺨﺘﺺ ِﺑﺄﺣ ِﺪ ِﻫ�ﺎ د‬
َ َ َ ُ ُ َ ْ ُ ََْ َُ َُ َ � َ ْ َ َ � َ َْ َْ � َ ْ َ َ ََ َ ْ ُْ ُْْ � َ ْ َ َ
‫ﻴﻪ ﻓ ِﺈذا‬ ِ ‫اﺟ ِﺐ اﻟﻘ ِﺪﻳ ِ ﻓ ِﺈن ﺎ ﻳﺨﺘﺺ ﺑِ ِﻪ أﺣﺪﻫ�ﺎ ﻳ�ﺘ ِﻨﻊ اﺷ ِﺘﺮاﻛﻬ�ﺎ ِﻓ‬ ِ ‫ِﻓﻴ�ﺎ ﻳﺨﺘﺺ ﺑِﺎﻟ�� ِﻜ ِﻦ اﻟ�ﺤﺪ ِث وﻻ ِﻓﻴ�ﺎ ﻳﺨﺘﺺ ﺑِﺎﻟﻮ‬
َ � َ َ ْ ُ َْ ُْْ ْ ْ ْ ْ َ ََ ََ َََ ْ � ُ ََ ْ ُْ ُ َْْ َ َ
‫ﺎل ﺎﻛﻟ ُﻮ ُﺟﻮ ِد َواﻟ َﺤ َﻴﺎ ِة َواﻟ ِﻌﻠ ِ َواﻟﻘﺪ َر ِة َوﻟ َﻳﻜﻦ ِﻓﻲ ذﻟِ َﻚ ﺷ ْﻲ ٌء ِ ��ﺎ َﻳ ُﺪل َﻋﻠﻰ‬ ٍ �‫ﻴﻪ ِﺻﻔﺔ ﻛ‬ ِ ‫ﺎﻛن اﻟﻘﺪر اﻟ�ﺸﺘﺮك اﻟ ِﺬي اﺷﺘﺮﺎﻛ ِﻓ‬
َ َ ُ َْ َْ ً ْ َ ٌ ُ ْ َ َ َ َْ َُْ ْ َ َ ْ َ َ ْ َ َ َ َُ� َ ََ َ ُ ْ َْ َ َ
‫ﺎت ﻫﺬا ﺤﺬور أﺻﻼ؛ ﺑﻞ إﺛﺒﺎت ﻫﺬا‬ ِ ‫ﺧﺼﺎﺋِ ِﺺ اﻟ�ﺨﻠﻮ ِﻗﻴﻦ ﻛ�ﺎ ﻻ ﻳﺪل ﻋﻠﻰ ﺷ ْﻲ ٍء ِﻦ ﺧﺼﺎﺋِ ِﺺ اﻟﺨﺎﻟِ ِﻖ ﻟ ﻳﻜﻦ ِﻓﻲ إﺛﺒ‬
َ‫اﻃ َﻠﻊ‬ ُ ْ َ ُ َ َ َ َ َْ ْ َ َ َ َ ْ ْ َ َ ُ َ َْ � ُ َ ْ َ ُ ْ َ � ُ َ ُ ُ ْ
� ‫ﻴﻞ ُو ُﺟﻮد ُﻛ �ﻞ َ ْﻮ ُﺟﻮد َوﻟ َﻬ َﺬا َﻟ ��ﺎ‬ َ َ ْ
ِ ٍ ِ ‫ ﻓﻜﻞ ﻮﺟﻮدﻳ ِﻦ ﻻ ﺑﺪ ﺑﻴﻨﻬ�ﺎ ﻦ ِﺜ ِﻞ ﻫﺬا و ﻦ ﻧﻔ ِﻲ ﻫﺬا ﻟ ِﺰ ﻪ ﺗﻌ ِﻄ‬،‫ِﻦ ﻟﻮ ِازمِ اﻟﻮﺟﻮ ِد‬
ْ ْ ْ َ َ ً َْ ُ� َْ ْ ْ َ ًَ ْ ُ � َ � ْ َ ْ َْ َُ َ َ َ � َ َ َ ُ � َ ْ
‫اﷲ ﺷﻴﺌﺎ َو ُر �ﺑ َ�ﺎ ﻗﺎﻟﺖ اﻟ َﺠﻬ ِ �ﻴﺔ ُﻫ َﻮ‬ ‫ﻮﻫ ُ َﻌ �ﻄﻠﺔ َوﺎﻛ َن َﺟﻬ ٌ ُﻳﻨ ِﻜ ُﺮ أن ُﻳ َﺴ ��ﻰ‬ �‫اﻷﺋِ�ﺔ ﻋﻠﻰ أن ﻫﺬا ﺣ ِﻘﻴﻘﺔ ﻗﻮ ِل اﻟﺠﻬ ِ ﻴﺔ ﺳ‬
�‫ﻴﻞ ْاﻟ َﻌﺎم‬ُ ْ� َ َ ًَ ُْ َ ََ ْ ُْ َ َْْ ََ َ َ َ ْ َْ َ َ ٌ ْ َ
‫ﺷﻲء ﻻ ﺎﻛﻷﺷﻴﺎ ِء ﻓ ِﺈذا ﻧﻔﻰ اﻟﻘﺪر اﻟ�ﺸﺘﺮك ﻄﻠﻘﺎ ﻟ ِﺰم اﻟﺘﻌ ِﻄ‬
This is because the shared aspect (qadr mushtarak) is simply the abstract concept
(musammá) denoted by terms like Existence (Wujūd) or the Existent (Mawjūd), Life
(Ḥay!h) or the Living (Ḥayy), Knowledge (‘Ilm) or the Knowing (‘Al"m), Hearing (Sam’)
or Sight (Ba)ar), the Hearing (Sam"’) or the Seeing (Ba)"r), Power (Qudrah) or the
Powerful (Qad"r). This shared aspect is an absolute, universal concept (mu'laq kull") that
is not specific to either the Creator or the created being. Therefore, no actual sharing
occurs between them concerning that which is specific to the contingent, created being
(mumkin muḥdath), nor concerning that which is specific to the Necessary, Eternal Being
(W!jib al-Qad"m). For whatever is specific to one of them cannot possibly be shared by
the other. Consequently, if the shared aspect in which they participate is an attribute of
perfection – such as Existence, Life, Knowledge, and Power – and if this shared concept
itself contains nothing indicative of the specific characteristics of created beings (just as
it indicates nothing specific to the Creator), then affirming this shared conceptual ground
poses no problem whatsoever. Indeed, affirming this level of shared meaning is a
necessary prerequisite for acknowledging existence itself. Any two existing entities must
inevitably share some common conceptual ground like this. Whoever denies this
absolute shared aspect falls into ta’'"l (absolute negation) regarding the existence of
every existent being. This is precisely why, when the leading scholars (A’immah)
recognized that this was the true implication of the Jahmiyyah’s doctrine, they labeled
them Mu’a''ilah (Negators). Jahm [ibn Ṣafw!n, the founder of the Jahmiyyah] even
denied that All!h could be called a ‘thing’ (shay’). While the Jahmiyyah might sometimes
concede, ‘He is a thing, but not like other things,’ if one negates the shared conceptual
aspect absolutely, the necessary consequence is universal negation (ta’'"l ‘!mm).
َ َ َ ْ َ ُ َ ْ ُ ُ� َ ُ ُ ُْ َْ َ ُْ ْ َ ْ ْ َ َ َ ْ َ َ َ َ � � َ ُ َ ُ � ْ
‫ ﺗ ِﺠ ُﺐ ﻟ َﻮ ِاز ُ َﻬﺎ‬:‫ﻮت َواﻟ َﺤ ِﻘﻴﻘﺔ َوﻧﺤ ُﻮ ذﻟِ َﻚ‬‫َواﻟ َ� َﻌﺎﻧِﻲ اﻟ ِﺘﻲ ﻳﻮﺻﻒ ِﺑﻬﺎ اﻟﺮب ﺗﻌﺎﻟﻰ ﺎﻛﻟﺤﻴﺎ ِة واﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة ﺑﻞ اﻟﻮﺟﻮد واﻟﺜﺒ‬
ً ْ َ َ َ ََ ْ ْ َ ْ َ َ ْ َ � � ُ ْ َ ُ َ � ُ ْ َْ ُ َ َ َ � َ ُُ َْ َ ُ ْ َ ْ َ ُ ُ � َ
‫ﻮق اﻟ ِﺘﻲ ﻳ ِﺠﺐ ﺗﻨ ِﺰ ﻳﻪ اﻟﺮب ﻋﻨﻬﺎ ﻟﻴﺴﺖ ِﻦ ﻟﻮ ِازمِ ذﻟِﻚ أﺻﻼ‬ ِ ‫ وﺧﺼﺎﺋِﺺ اﻟ�ﺨﻠ‬، ِ‫ﻓ ِﺈن ﺛﺒﻮت اﻟ�ﻠﺰ ومِ ﻳﻘﺘ ِﻀﻲ ﺛﺒﻮت اﻟﻼ ِزم‬
َ‫َﺑ ْﻞ ﺗ ْﻠ َﻚ ْﻦ َﻟ َﻮاز َ ﺎ َﻳ ْﺨ َﺘ �ﺺ ﺑ ْﺎﻟ َ� ْﺨ ُﻠﻮق ْﻦ ُو ُﺟﻮد َو َﺣ َﻴﺎة َوﻋ ْﻠ َو َﻧ ْﺤﻮ َذﻟﻚ‬
ِ ِ ٍ ِ ٍ ٍ ِ ِ ِ ِ‫ِ م‬ ِ ِ
The meanings by which the Lord, Exalted is He, is described – such as Life, Knowledge,
and Power, and indeed even Existence (Wujūd), Establishment (Thubūt), Reality
(Ḥaq"qah), and the like – necessitate their own proper implications (law!zim). For
affirming the antecedent (malzūm, the attribute itself) logically requires affirming its
necessary consequent (l!zim, its implications). However, the specific characteristics
(kha)!’i)) of the created being, from which the Lord must absolutely be declared
transcendent (tanz"h), are not at all necessary implications of that shared conceptual
aspect. Rather, those creaturely characteristics are necessary implications only of that
which is specific to the creature’s mode of existence, life, knowledge, and so forth.
ْ ْ َ َ َ ً ً َْ َ ْ ْ ْ َ ْ َ َ ََُْ َ ُ ْ َْ َ َ ْ َ ٌ �َُ َُ َ ْ ُ ُ� ََ
‫ زاﻟﺖ َﻋﻨ ُﻪ‬:‫ﺎت ﺧ َﺼﺎﺋِ ِﺼ ِﻬ َو َﻫﺬا اﻟ َ�ﻮ ِﺿ ُﻊ َ ﻦ ﻓ ِﻬ َ� ُﻪ ﻓﻬ�ﺎ َﺟ �ﻴﺪا َوﺗ َﺪ �ﺑ َﺮ ُه‬ ِ ‫واﷲ ﺳﺒﺤﺎﻧﻪ ﻨﺰه ﻋﻦ ﺧﺼﺎﺋِ ِﺺ اﻟ�ﺨﻠﻮ ِﻗﻴﻦ و ﻠﺰ و‬
َ � ُ� َ
َ ‫اﻟﺸ ُﺒ َﻬﺎت َو ْاﻧ َﻜ َﺸ َﻒ َﻟ ُﻪ َﻏ َﻠ ُﻂ َﻛﺜﻴﺮ ْﻦ ْاﻷ ْذﻛ َﻴﺎء ﻓﻲ َﻫ َﺬا ْاﻟ َ� َﻘ‬
‫ﺎم‬ ِ ِ ِ ِ ٍ ِ ِ ‫ﻋﺎ ﺔ‬
All!h, Glorified is He, is utterly transcendent above the specific characteristics of created

63
beings and transcendent above the necessary implications (malzūm!t) of those specific
characteristics. Whoever grasps this crucial point with deep understanding and reflects
upon it carefully will find that most of the specious arguments (shubuh!t) surrounding
this topic dissolve, and the errors committed by many intelligent thinkers in this domain
will become manifest to him.
َْ َ ً َ ً � َ ْ َ ‫ﻴﻬﺎ أَ �ن ْاﻟ َﻘ ْﺪ َر ْاﻟ ُ� ْﺸ َﺘ َﺮ َك ْاﻟ ُﻜ �ﻠ �ﻲ َﻻ ُﻳ‬ َ َ َ ‫َو َﻗ ْﺪ ُﺑﺴ َﻂ َﻫ َﺬا ﻓﻲ َ َﻮ‬
‫ﻮﺟ ُﺪ ِﻓﻲ اﻟﺨ ِﺎر ِج إﻻ ُ َﻌ �ﻴﻨﺎ ُ ﻘ �ﻴﺪا َوأ �ن َ ﻌﻨﻰ‬ َ ‫ﻴﺮة َو ُﺑ �ﻴ َﻦ ﻓ‬
ِ ٍ ‫اﺿﻊ ﻛ ِﺜ‬ ِ ِ ِ
�‫ﻷن‬ َ َ َ َ َ َ َ َ َُ ُْ � َ ْ َ َْ ْ َ َ � ََ ْ َْ َ َ ْ َُُ َ َ َُ ُُ ْ ْ َْ َ ُ َْْ َ ْ
ِ ‫ﻮر ﻫﻮ ﺗﺸﺎﺑﻬﻬﺎ ِﻦ ذﻟِﻚ اﻟﻮﺟ ِﻪ وأن ذﻟِﻚ اﻟ�ﻌﻨﻰ اﻟﻌﺎم ﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬا وﻫﺬا؛‬ ِ ‫ات ِﻓﻲ أ ٍﺮ ِﻦ اﻷ‬ ِ ‫اك اﻟ�ﻮﺟﻮد‬ ِ ‫اﺷ ِﺘﺮ‬
َ َ َْ ْ َ ْ �ُ ْ
‫ﻴﻪ َﺑﻞ ﻛﻞ َ ﻮ ُﺟﻮ ٍد ُ ﺘ َ� �ﻴ ٌﺰ َﻋﻦ ﻏﻴ ِﺮ ِه ِﺑﺬاﺗِ ِﻪ َو ِﺻﻔﺎﺗِ ِﻪ‬ ُ َْ َ ََ ْ َُ َُ َ ُ َ ُ َ َ ْ َ ‫ْاﻟ َ� ْﻮ ُﺟ‬
ِ ‫ات ِﻓﻲ اﻟﺨ ِﺎر ِج ﻻ ﻳﺸ ِﺎرك أﺣﺪﻫ�ﺎ اﻵﺧﺮ ِﻓﻲ ﺷ ْﻲ ٍء ﻮﺟﻮ ٍد ِﻓ‬ ِ ‫ﻮد‬
ُ ‫ﺎت ْاﻟ َﻘ ْﺪر ْاﻟ ُ� ْﺸ َﺘ َﺮك‬َ ‫ﺎر ًة َﻳ ُﻈ �ﻦ أَ �ن ْإﺛ َﺒ‬
َ ‫اﻟﻨﺎس ُ َﺘ َﻨﺎﻗ ًﻀﺎ ﻓﻲ َﻫ َﺬا ْاﻟ َ� َﻘ ؛ َﻓ َﺘ‬ � ْ ٌ َ َ َ َ َ َ ُ َْ ْ َ َ �ََ َ ََْ
‫ﻮﺟ ُﺐ‬ ِ ‫ﻳ‬ ِ ِ ِ‫ﺎم‬ ِ ِ ِ ‫ﻦ‬ ِ ‫ﻴﺮ‬ ‫ﺜ‬
ِ ‫ﻛ‬ ‫ن‬ ‫ﺎﻛ‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ﺬ‬ ‫ﻛ‬ ‫ﺮ‬ ‫اﻷ‬ ‫ن‬ ‫ﺎﻛ‬ ‫ﺎ‬ � ‫وأﻓﻌﺎﻟِ ِﻪ وﻟ‬
�‫ﺎر ًة َﻳ َﺘ َﻔ �ﻄ ُﻦ أَ �ﻧ ُﻪ َﻻ ُﺑﺪ‬
َ ‫اﻟﺘ ْﺸﺒﻴﻪ َو َﺗ‬ �
‫ﺎت‬ َ ُ َْ ْ ً َ َ َ � ْ َُ َْ � ُ َ َ ً � ُ َُ َ َ ُ َ ْ ََ َ َْ َ ْ �
ِ ِ ِ ‫ﺎت ﺣﺬرا ِﻦ ﻠﺰ و‬ ِ ‫ﺎﻃﻞ ﻓﻴﺠﻌﻞ ذﻟِﻚ ﻟﻪ ﺣﺠﺔ ِﻓﻴ�ﺎ ﻳﻈﻦ ﻧﻔﻴﻪ ِﻦ اﻟﺼﻔ‬ ِ ‫اﻟﺘﺸ ِﺒﻴﻪ اﻟﺒ‬
َ�ْ ْ َْ ْ
‫ﺎت ﻟِ َ�ﻦ اﺣﺘ �ﺞ ِﺑ ِﻪ ِﻦ اﻟﻨﻔﺎ ِة‬
َ � ْ ُُ ُْ َ
‫ﻔ‬ ‫اﻟﺼ‬ ‫ﻦ‬ ‫ﻪ‬ ‫ﺘ‬ ‫ﺒ‬ ‫ﺜ‬ ‫ﻳ‬ ‫ﺎ‬ �‫ﻴ‬ ‫ﻓ‬ ‫ﻪ‬ ‫ﺑ‬ ‫ﻴﺐ‬ُ ‫ْﻦ ْإﺛ َﺒﺎت َﻫ َﺬا َﻋ َﻠﻰ َﺗ ْﻘﺪﻳﺮ َﻓ ُﻴﺠ‬
ِ ِ ِ ِ ِ ِ ِ ٍ ِ ِ ِ
This principle has been elaborated upon in numerous places, where it was explained that
the universal shared aspect (qadr mushtarak kull") does not exist in external reality except
in a specified and qualified form (mu’ayyan muqayyad). The meaning of different
existents ‘sharing’ in some matter is simply their conceptual similarity (tash!buh) in that
particular aspect. That general, abstract meaning is applied to this specific instance and
that specific instance. This is because externally existing entities do not literally share any
existing component within one another; rather, every existent being is distinct
(mutamayyiz) from every other by its own unique essence (dh!t), attributes ()if!t), and
actions (af’!l). Since this is the reality of the matter, many people fall into contradiction
(tan!qu.) regarding this issue. At times, they assume that affirming the shared
conceptual aspect necessitates the invalid form of tashb"h (anthropomorphism/likeness).
They then use this assumption as a proof (ḥujjah) to negate attributes they believe
should be negated, out of fear of the perceived implications of tashb"h. At other times,
however, they realize that affirming this shared conceptual aspect is unavoidable under
certain conditions. They then employ this realization as a response when defending the
attributes they do affirm against the objections raised by negators who use the same
argument [about shared aspects implying tashb"h].
ُ َْ ْ َ َ َْ ْ ْ َ ‫اﻟﺸ ْﺒ َﻬ ُﺔ ﻓﻲ أَ �ن ُو ُﺟ‬
� ْ َََ ََْ ََ ْ َْ
‫اﻟﺮ �ب َﻫﻞ ُﻫ َﻮ َﻋﻴ ُﻦ َ ﺎ ِﻫ �ﻴ ِﺘ ِﻪ أو زاﺋِ ٌﺪ َﻋﻠﻰ َ ﺎ ِﻫ �ﻴ ِﺘ ِﻪ؟ َو َﻫﻞ ﻟﻔﻆ‬
� ‫ﻮد‬
ِ ‫ وﻗﻌﺖ‬: ِ‫َوﻟِﻜﺜ َﺮ ِة ِاﻻﺷ ِﺘ َﺒﺎ ِه ِﻓﻲ ﻫﺬا اﻟ�ﻘﺎم‬
َْ َ
َْ ْ َْ ُ َ ْ َََ ََ َ
ْ � ْ ُ َ� ْ َ ْ� َ ْ ٌ َُ ُ ُْ
‫ال َوﻧﻔ ِﻴ َﻬﺎ‬
ِ ‫ﺎت اﻷﺣﻮ‬ ِ ‫ﻴﻚ؟ ﻛ�ﺎ وﻗﻊ ِاﻻﺷ ِﺘﺒﺎه ِﻓﻲ إﺛﺒ‬ ِ ‫اك اﻟﻠﻔ ِﻈ �ﻲ أو اﻟﺘﻮاﻃ ِﺆ أو اﻟﺘﺸ ِﻜ‬ِ ‫اﻟﻮﺟﻮ ِد ﻘﻮل ِﺑ ِﺎﻻﺷ ِﺘﺮ‬
Due to the prevalence of confusion (ishtib!h) surrounding this matter, various related
philosophical doubts (shubhah) have arisen, such as: Is the Existence (Wujūd) of the Lord
identical to His Essence (M!hiyyah – quiddity or ‘whatness’) or is it something additional
to His Essence? And is the term ‘Existence’ predicated upon different subjects purely
equivocally (ishtir!k laf," – same word, unrelated meanings), univocally (taw!'u’ – same
word, same core meaning), or analogically (tashk"k – same word, related meanings with
gradation)? Similar confusion has also arisen regarding the affirmation or negation of
‘states’ (aḥw!l – theoretical ontological modes between existence and non-existence
proposed by some theologians).
�� � َ ْ ََُ َْ َ َ َْ َ � َ َ َ ٌ َ َُ َْ َ ُ َْْ ُ ُ َ َ َْ ٌ َ َُ َْ َ ُ َْْ � َ َ
‫ﺎر‬
ِ ‫ات ﻫﻞ ﻫﻮ زا ِﺋﺪ ﻋﻠﻰ ﺎ ِﻫﻴ ِﺘﻬﺎ أم ﻻ؟ وﻗﺪ ﻛﺜﺮ ِﻦ أ ِﺋ� ِﺔ اﻟﻨﻈ‬ ِ ‫و ِﻓﻲ أن اﻟ�ﻌﺪوم ﻫﻞ ﻫﻮ ﺷ ْﻲء أم ﻻ؟ و ِﻓﻲ وﺟﻮ ِد اﻟ�ﻮﺟﻮد‬
َ ‫اﻟﻨﺎس َ َﻘ َﺎﻻت َ ﺎ َﻗ ُﺎﻟ‬
� ْ َ ْ َ َ ْ َ َ َ ُ ْ َْ َْ ْ ْ ُ ُ َ َ ُ ُ َ ً َ َ َ َ ََْ َ ُ ُ َ� َ ُ َ ْ
‫ﻮﻫﺎ؛‬ ٍ ِ ‫ﺎت؛ ﻓﺘﺎرة ﻳﻘﻮل أﺣﺪﻫ اﻟﻘﻮﻟﻴ ِﻦ اﻟ�ﺘﻨﺎ ِﻗﻀﻴ ِﻦ و ﻳﺤ ِﻜﻲ ﻋﻦ‬ ِ ‫ِاﻻﺿ ِﻄﺮاب واﻟﺘﻨﺎﻗﺾ ِﻓﻲ ﻫ ِﺬ ِه اﻟ�ﻘﺎ‬
� � َْ ًَ ََ
‫ﺎرة َﻳﺒﻘﻰ ِﻓﻲ اﻟﺸ �ﻚ َواﻟﺘ َﺤ �ﻴ ِﺮ‬ ‫وﺗ‬
Confusion also exists regarding whether the non-existent (ma’dūm) can be considered a
‘thing’ (shay’) in some sense or not, and whether the existence of created existents is
additional to their essence (m!hiyyah) or identical to it. Indeed, among the leading

64
speculative theologians and philosophers (a’immat an-nu,,!r), much vacillation (i.'ir!b)
and contradiction (tan!qu.) can be found concerning these issues. At times, a single
thinker might hold two contradictory positions or attribute statements to others that they
never actually made. At other times, they remain trapped in doubt (shakk) and perplexity
(taḥayyur).
�َ َ َ َْْ ََْ َ َ ََْ ْ َ ََْ َ َ ْ ْ َ َ ََْ َ ََ ْ ْ َ ْ َ َ َْ َ
‫ﻴﻬﺎ ِﻷﺋِ �� ِﺔ اﻟﻜﻼمِ َواﻟﻔﻠ َﺴﻔ ِﺔ َ ﺎ ﻻ ﺗﺘ ِﺴ ُﻊ‬ ‫ﺎت َو َ ﺎ َوﻗ َﻊ ِﻦ ِاﻻﺷ ِﺘﺒﺎ ِه واﻟﻐﻠ ِﻂ واﻟﺤﻴﺮ ِة ِﻓ‬ ِ ‫وﻗﺪ ﺑﺴﻄﻨﺎ ِﻦ اﻟﻜﻼمِ ِﻓﻲ ﻫ ِﺬ ِه اﻟ�ﻘﺎ‬
َ َ ْ َُ ُ َْْ ُ� َ َُ َ ْ َ �ُ َ ُ ُ � َ َ ُ َ َ � � َ ��َ َ ُ َ َ َ ْ ُ ْ ُ َ ُ ْ َ َُ
‫ﻮدة ِﻓﻲ اﻟﺨ ِﺎر ِج؛ ﺑِﺨِ ﻼ ِف‬ ‫ﻮد ﻛﻞ ﺷ ْﻲ ٍء ِﻓﻲ اﻟﺨ ِﺎر ِج ﻫﻮ ﺎ ِﻫﻴﺘﻪ اﻟ�ﻮﺟ‬ ‫ﻟﻪ ﻫ ِﺬ ِه اﻟﺠ�ﻞ اﻟ�ﺨﺘﺼﺮة وﺑﻴﻨﺎ أن اﻟﺼﻮاب ﻫﻮ أن وﺟ‬
َ َ ْ َ َ ْ ْ � � َ َْ � ََ َ ْ ُ ْ َ ْ ٌ َ ‫اﻟﺬ ْﻫﻦ َﻓﺈ �ﻧ َﻬﺎ ُ َﻐ‬
� � ْ
‫ات َواﻟﺸ ْﻲ ِء َواﻟ َ�ﺎ ِﻫ �ﻴ ِﺔ َواﻟ َﺤ ِﻘﻴﻘ ِﺔ َوﻧﺤ ِﻮ ذﻟِ َﻚ ﻓ َﻬ ِﺬ ِه‬ ِ ‫اﻟﺬ‬ ‫ﻆ‬‫ﻔ‬ ‫ﻟ‬ ‫ن‬ ‫أ‬ ‫و‬ ‫؛‬ ‫ج‬ِ ِ ‫ﺎﻳﺮة ﻟِﻠ�ﻮﺟ ٌﻮ ِد ِﻓﻲ اﻟ‬
‫ﺎر‬ ‫ﺨ‬ ِ ِ ِ ‫اﻟ َ�ﺎ ِﻫ �ﻴ ِﺔ اﻟ ِﺘﻲ ِﻓﻲ‬
َُ ََ َ َُ � � َ ْ ْ
ََ ُ ْ ٌ َْ ُ � َ ُ ْ َ َ ََ ُ ََ َ � َ ُ َ� َ َ َ ٌ �
َ ََُ َ ُ ُ َ ْ َ ْ
‫ﻴﻪ دﻻﻟﺔ‬ ِ ‫اﻃ ِﺊ اﻟﻌﺎم اﻟ ِﺬي ﻳﺮاﻋﻰ ِﻓ‬ ِ ‫ إﻧﻬﺎ ﺸﻜﻜﺔ ﻟِﺘﻔﺎﺿ ِﻞ ﻌﺎﻧِﻴﻬﺎ ﻓﺎﻟ�ﺸﻜﻚ ﻧﻮع ِﻦ اﻟ�ﺘﻮ‬:‫اﻃﺌﺔ ﻓ ِﺈذا ِﻗﻴﻞ‬ ِ ‫اﻷﻟﻔﺎظ ﻛﻠﻬﺎ ﺘﻮ‬
ً ََُ َْ َ َ ً ََ ُ َ ْ َ ْ َ َ ٌ َ َ َ ْ ُ ْ َْ ْ َ َ ْ�
‫ﺎﺿﻼ ِﻓﻲ ﻮ ِار ِد ِه أو ﺘ�ﺎﺛِﻼ‬ ِ ‫اﻟﻠﻔ ِﻆ ﻋﻠﻰ اﻟﻘﺪ ِر اﻟ�ﺸﺘ ِﺮ ِك ﺳﻮاء ﺎﻛن اﻟ�ﻌﻨﻰ ﺘﻔ‬
We have previously elaborated extensively on these topics, detailing the confusion,
errors, and perplexity encountered by leading figures in speculative theology (Kal!m)
and philosophy regarding them – discussions far too extensive for these brief summary
sentences. We clarified therein that the correct position ()aw!b) is that the existence of
anything in external reality (f"l-kh!rij) is identical to its essence (m!hiyyah) as it exists
externally. This contrasts with the essence conceived in the mind (f"dh-dhihn), which is
distinct from the actual existent in external reality. We also explained that terms like
Essence (Dh!t), Thing (Shay’), Quiddity (M!hiyyah), Reality (Ḥaq"qah), and similar words
are all fundamentally univocal (mutaw!'i’ah – sharing a common core meaning). If they
are sometimes described as analogical (mushakkikah) due to the gradation (taf!.ul)
observed in their referents (e.g., existence is stronger in the Creator than in creation), then
the analogical predication is merely a specific type within the broader category of the
univocal (mutaw!'i’ al-’!mm). In both cases, what is considered is the word’s indication
of the shared conceptual aspect (qadr mushtarak), regardless of whether the meaning
itself admits gradation across its instances or applies uniformly (mutam!thil).
ْ َ َ َْْ َ ْ ُ� َ َْ َ َْ َ َ َ ْ َ ْ � َ ْ ْ ً َْ ٌ َ َ ُ َْ ْ � َ ��َ َ
‫ﻮت َواﻟ ُﻮ ُﺟﻮ ِد ﻟ ِﻜ �ﻦ اﻟﻔﺮق ﺛﺎﺑِ ٌﺖ َﺑﻴ َﻦ‬ ِ ‫وﺑﻴﻨﺎ أن اﻟ�ﻌﺪوم ﺷ ْﻲء أﻳﻀﺎ ِﻓﻲ اﻟ ِﻌﻠ ِ واﻟﺬﻫ ِﻦ ﻻ ِﻓﻲ اﻟﺨ ِﺎر ِج ﻓﻼ ﻓﺮق ﺑﻴﻦ اﻟﺜﺒ‬
ََ َْ ْ � ْ ْ ْ َ َ َ ُ َْ ْ َ َ َ ْ َ ُ َ َْ ْ ْ َ ْ ْ ْ ْ ْ
‫ﺎﺑ ُﻊ ﻟِﻠ َﻌﺎﻟِ ِ اﻟﻘﺎﺋِ ِ ِﺑ ِﻪ َوﻛﺬﻟِ َﻚ‬
ِ ‫ﻮدة َوﻟ ِﻜﻦ ُﻫ َﻮ اﻟ ِﻌﻠ ُ اﻟﺘ‬ ‫اﻟ ُﻮ ُﺟﻮ ِد اﻟ ِﻌﻠ ِ �ﻲ َواﻟ َﻌﻴ ِﻨ �ﻲ َ َﻊ أ �ن َ ﺎ ِﻓﻲ اﻟ ِﻌﻠ ِ ﻟﻴﺲ ﻫﻮ اﻟﺤ ِﻘﻴﻘﺔ اﻟ�ﻮﺟ‬
ُ َ ُ َْْ ُ َ ْ َْ � َْ َ ْ َ ْ َ ْ
َ ْ َ ‫ﻮد ﻓﻲ اﻷذ َﻫ‬ ٌ ُ ُ َ َ ُ َ ْ َ َ ُ َ ُ َْ َ ْ ُ َ َ َ َ � ُ َْ َ ْ
‫ﺎن إﻻ اﻷﻋﻴﺎن اﻟ�ﻮﺟﻮدة‬ ِ ‫ﺎن وﻟﻴﺲ ِﻓﻲ اﻷﻋﻴ‬ ِ ِ ‫ ﻟﻬﺎ وﺟ‬:‫اﻷﺣﻮال اﻟ ِﺘﻲ ﺗﺘ�ﺎﺛﻞ ِﻓﻴﻬﺎ اﻟ�ﻮﺟﻮدات وﺗﺨﺘ ِﻠﻒ‬
َُ�َُْ َ َُ َْ َُ َ َ
‫و ِﺻﻔﺎﺗﻬﺎ اﻟﻘﺎ ِﺋ�ﺔ ِﺑﻬﺎ اﻟ�ﻌﻴﻨﺔ‬
Furthermore, we explained that the non-existent (ma’dūm) can also be considered a
‘thing’ (shay’) within the realms of knowledge (‘ilm) and the mind (dhihn), but not in
external reality. In this mental context, there is no fundamental difference between
‘establishment’ (thubūt) and ‘existence’ (wujūd). However, a crucial distinction does exist
between mental or cognitive existence (wujūd ‘ilm") and objective, external existence
(wujūd ‘ayn"). It must be understood that what exists in the mind [as a concept] is not
the actual existing reality itself, but rather the knowledge which belongs to and subsists
in the knower. Similarly, the ‘states’ (aḥw!l) through which existents are said to be similar
or different possess existence only in the mind (adhh!n). In external reality (a’y!n), there
exist only the actual entities (a’y!n mawjūdah) and their specific, subsisting attributes
()if!tuh! al-q!’imah bih! al-mu’ayyanah).
َ ْ َ ْ َ ُ ْ� َ َ ُ َْ ْ � َ ُ َ َ َ ْ ُ ْ َُ ْ ُ ْ َ �ََ ُ َ ْ َ َ َ َ َََ
‫ﻴﻪ َﻋﻠﻰ ُﺟ َ� ٍﻞ ُ ﺨﺘ َﺼ َﺮ ٍة َﺟﺎ ِ َﻌ ٍﺔ َ ﻦ ﻓ ِﻬ َ� َﻬﺎ‬ ‫ﺎﺑ ُﻪ ِﺑﺬﻟِ َﻚ َوﺗﺨﺘ ِﻠﻒ ِﺑ ِﻪ وأ ﺎ ﻫ ِﺬ ِه اﻟﺠ�ﻠﺔ اﻟ�ﺨﺘﺼﺮة ﻓ ِﺈن اﻟ�ﻘﺼﻮد ِﺑﻬﺎ اﻟﺘﻨ ِﺒ‬ ‫ﻓﺘﺘﺸ‬
ٌ ََ ََ �ُ ْ ُ َ ٌ ََ َُ َُ َْ َ َ ُ َْ �ُ َ � َ َ ْ ُ َ ْ
ْ َ َُ ُ َ ُ َ َ َ َ ْ َ َ ْ َ َ َْ َ َ
‫ﺎب اﻟﻀﻼ ِل؛ ﺛ ﺑﺴﻄﻬﺎ وﺷﺮﺣﻬﺎ ﻟﻪ ﻘﺎم آﺧﺮ؛ إذ ﻟِﻜﻞ ﻘﺎمٍ ﻘﺎل‬ ِ ‫ﻋ ِﻠ ﻗﺪر ﻧﻔ ِﻌﻬﺎ َواﻧﻔﺘﺢ ﻟﻪ ﺑﺎب اﻟﻬﺪى و إِ ﺎﻜن إﻏﻼ ِق ﺑ‬
- ‫ﻴﻦ‬ َ ‫ﻴﺮ ْﻦ ْاﻟ ُ� َﺼ �ﻨﻔ‬ٌ ‫ َﻛ َ�ﺎ َﻳ ْﻔ َﻌ ُﻠ ُﻪ َﻛﺜ‬- ‫اﻟﺮ �ب َو ُﻳ َﻨ �ﺰ ُه َﻋ ْﻨ ُﻪ‬ َ ‫ﺎد َﻋ َﻠﻰ ْﺜﻞ َﻫﺬه ْاﻟ ُﺤ �ﺠﺔ ﻓ‬
� ‫ﻴ�ﺎ ُﻳ ْﻨ َﻔﻰ َﻋ ْﻦ‬ َ �َ ‫ ُﻫ َﻨﺎ أ �ن اﻻ ْﻋﺘ‬:‫ﻮد‬ ُ ‫َو ْاﻟ َ� ْﻘ ُﺼ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ َْ ْ�
‫ﺎﻃﻠ ِﺔ‬ ُ ُ ْ ََ َ َ َ َ� ََ ْ َ ٌ َ َ
ِ ‫ﺧﻄﺄ ﻟِ�ﻦ ﺗﺪﺑﺮ ذﻟِﻚ وﻫﺬا ِﻦ ﻃﺮ ِق اﻟﻨﻔ ِﻲ اﻟﺒ‬
It is through these real, specific attributes that entities exhibit conceptual similarity

65
(tash!buh) and actual difference (ikhtil!f). As for the present concise summary, its
purpose is to draw attention to brief yet comprehensive principles (jumal mukhta)arah
j!mi’ah). Whoever understands them correctly will recognize their immense benefit,
finding the door to guidance (hud!) opened and gaining the capacity to close the door
to misguidance (.al!l). Further elaboration and detailed explanation belong to another
context, for indeed, ‘for every situation, there is a [fitting] discourse’ (li-kulli maq!min
maq!l). The essential point intended here is that relying on arguments like the one
critiqued [i.e., negating attributes based on tashb"h derived from the flawed premise of
tam!thul al-ajs!m] to determine what should be negated concerning the Lord and what
He should be declared transcendent from – a practice common among many authors –
is a profound error for anyone who reflects deeply upon the matter. This constitutes one
of the invalid methods of negation ('uruq an-nafy al-b!'ilah).

‫ﻓﺼﻞ‬
Section
ُْ ْ َ َْ ْ ْ ُ َْ ُ َ � َ ُ ُ �َُ ْ َ ُ ََ َ َ َْ َْ َ � ُُ ُ ْ َ َ َ َ ْ ُ َ ََْ
‫ﻳﻬ ُﻪ َﻋﻨ ُﻪ ِ ��ﺎ ُﻫ َﻮ ِﻦ أﻋﻈ ِ اﻟﻜﻔ ِﺮ‬ ‫ﺎت أو ﺑﻌ ِﻀﻬﺎ إذا أرادوا أن ﻳﻨﺰﻫﻮه ﻋ�ﺎ ﻳ ِﺠﺐ ﺗﻨ ِﺰ‬ ِ ‫وأﻓﺴﺪ ِﻦ ذﻟِﻚ ﺎ ﻳﺴﻠﻜﻪ ﻧﻔﺎة اﻟﺼﻔ‬
‫ﺎن‬
َ � َ َ ََ ُ� َ ُ َُ َ � ُ َ ْ َ َ � � ‫ون‬ َ ‫ﻳﺪ‬ ُ ‫ﻳﻬ ُﻪ َﻋ ْﻦ ْاﻟ ُﺤ ْﺰن َو ْاﻟ ُﺒ َﺎﻜء َو َﻧ ْﺤﻮ َذﻟ َﻚ َو ُﻳﺮ‬َ ‫ﻳﺪوا َﺗ ْﻨﺰ‬ ُ ‫ْﺜ َﻞ أَ ْن ُﻳﺮ‬
ِ ‫ اﻟ ِﺬﻳﻦ ﻳﻘﻮﻟﻮن إﻧﻪ ﺑﻜﻰ ﻋﻠﻰ اﻟﻄﻮﻓ‬:‫اﻟﺮد ﻋﻠﻰ اﻟﻴﻬﻮ ِد‬ َ ِ ِ ِ ِ ِ ِ ِ ِ
َْ َُ َ َ ْ � ْ ً َ � َ ُ� ُ� َ َ َْ َْ � َ َ ُ َُ َ �ََ ُ َ َ َ ْ ُْ َ َ َ َ َ � َ
‫ﺎس َﻳﺤﺘ �ﺞ َﻋﻠﻰ َﻫﺆﻻ ِء ِﺑﻨﻔ ِﻲ‬ ِ ‫اﻟﻨ‬ ‫ﻦ‬ ‫ا‬
ِ ِ ِ‫ﻴﺮ‬‫ﺜ‬ ‫ﻛ‬ ‫ن‬ ‫ﺈ‬ ‫ﻓ‬ ‫اﷲ‬ ‫ﻪ‬ ‫ﻧ‬ ‫أ‬ ‫و‬ ‫ﺮ‬
ِ ‫ﺸ‬‫ﺒ‬ ‫اﻟ‬ ‫ﺾ‬ ‫ﻌ‬ ‫ﺑ‬
ِ ِ ِ ِِ‫ﺔ‬‫ﻴ‬ ‫ﻬ‬‫ﻟ‬ ‫ﺈ‬ ‫ﺑ‬ ‫ﻮن‬ ‫ﻮﻟ‬ ‫ﻘ‬ ‫ﻳ‬ ‫ﻳﻦ‬ ‫ﺬ‬ ِ ‫ﻟ‬ ‫ا‬ ‫و‬ ‫ﺔ‬‫ﻜ‬ ‫ﺋ‬
ِ ‫ﻼ‬ � ‫اﻟ‬ ‫ﻪ‬ ‫ﺗ‬ ‫ﺎد‬‫ﻋ‬ ‫و‬ ‫ﺪ‬ ِ ‫ر‬ ‫ﻰ‬ ‫ﺘ‬ ‫ﺣ‬
ْ ُ ُ َ ٌ َ ُْ َ َ َ ً� َ َُ َْ ً ْ َ ََ َ ْ َ َ� َ َ َ � َْ َ ُ ُ َ َ َ َ ْ َ َ � َ � َ ْ �
‫ﺎت ﻟﺎﻜن ِﺟﺴ�ﺎ أو ﺘﺤﻴﺰا وذﻟِﻚ �ﺘ ِﻨﻊ و ِﺑﺴﻠﻮ ِﻛ ِﻬ‬ ِ ‫اﻟﺘﺠ ِﺴﻴ ِ واﻟﺘﺤﻴ ِﺰ وﻧﺤ ِﻮ ذﻟِﻚ و ﻳﻘﻮﻟﻮن ﻟﻮ اﺗﺼﻒ ِﺑﻬ ِﺬ ِه اﻟﻨﻘﺎﺋِ ِﺺ واﻵﻓ‬
ْ ْ ُ َ َ َ
ُ ‫اﻟﻄﺮ ﻳﻘﺔ ﻻ َﻳ ْﺤ ُﺼﻞ ﺑ َﻬﺎ اﻟ َ�ﻘ ُﺼ‬ َ
� ‫اﻟﺼﻔﺎت ﻓﺈ �ن َﻫﺬه‬ َ َ ْ ُ َ ْ َ ُ
� ‫اﺳﺘﻈ َﻬ َﺮ َﻋﻠ ْﻴﻬ ْ َﻫﺆﻻء اﻟ َ�ﻼﺣ َﺪة ﻧﻔﺎة اﻷ ْﺳ َ�ﺎء َو‬ َ ْ َ ْ � َ َْ
‫ﻮد‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻳﻖ‬
ِ ‫ِﺜﻞ ﻫ ِﺬ ِه اﻟﻄ ِﺮ‬
‫ِﻟ ُﻮ ُﺟﻮ ِه‬
Even more detrimental than this is the approach taken by those who negate some or all
of All!h’s Attributes (Nuf!t a)-Ṣif!t), when, in their attempt to declare Him free (tanz"h)
from attributes utterly unbecoming of Him—attributes constituting grave disbelief (kufr)
if ascribed to Him, such as attempting to negate sadness, weeping, and the like—they
seek to refute the Jews who claim that All!h wept over the Flood until His eyes became
sore and the angels visited Him, or to refute those who claim the divinity of certain
humans, asserting that such a human is All!h. Many people argue against these groups
by resorting to the negation of corporeality (tajs"m) and spatial confinement (taḥayyuz)
and similar concepts. They argue, ‘If He were described with such imperfections and
defects, He would necessarily be a body (jism) or spatially confined (mutaḥayyiz), and
that is impossible.’ However, by adopting such a method, these individuals inadvertently
empower the heretics who negate All!h’s Names and Attributes. This approach fails to
achieve the intended objective for several reasons:
َ َ ْ � � َْ ْ � َ َْْ ً ََ َُ َْ َ ْ َ َ� َ َ َ َ � ‫ أَ �ن َو ْﺻ َﻒ‬:‫أَ َﺣ ُﺪ َﻫﺎ‬
‫ﻳﻦ َ ﻦ ﻧﻔ ِﻲ اﻟﺘ َﺤ �ﻴ ِﺰ َواﻟﺘﺠ ِﺴﻴ ِ ؛ ﻓ ِﺈ �ن َﻫﺬا‬ ِ ‫ﺎت أﻇﻬﺮ ﻓﺴﺎدا ِﻓﻲ اﻟﻌﻘ ِﻞ واﻟﺪ‬ ِ ‫اﷲ ﺗﻌﺎﻟﻰ ﺑِﻬ ِﺬ ِه اﻟﻨﻘﺎﺋِ ِﺺ واﻵﻓ‬ ِ
ٌ ُ � َ َ ْ ْ ْ َ ُ � ٌ َُْ َ َ َ ‫اع َو ْاﻟ َﺨ َﻔﺎء َ ﺎ َﻟ ْﻴ َﺲ ﻓﻲ َذﻟ َﻚ َو ُﻛ ْﻔ ُﺮ‬ � َ َ ْ ْ
‫اﻟﺪﻟِﻴﻞ ُ َﻌ �ﺮف‬ ‫اﻹﺳﻼمِ و‬ ِ ِ ‫ﻳﻦ‬ ‫د‬
ِ ‫ﻦ‬ ِ ‫ة‬
ِ ‫ور‬ ‫ﺮ‬ ‫ﺎﻟﻀ‬ ‫ﺑ‬
ِ ‫ﻮم‬ ‫ﻠ‬ ‫ﻌ‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ذ‬ ‫ﺐ‬ِ ‫ﺣ‬
ِ ‫ﺎ‬ ‫ﺻ‬ ِ ِ ِ ِ َ ‫اﻟﻨ‬
‫ﺰ‬ ‫ﻴﻪ ِﻦ ِاﻻﺷ ِﺘﺒﺎ ِه و‬
ِ ‫ِﻓ‬
ُ ُ ْ َ َ ُ ْ ُ َ ُْ َ َ َ َ ْ َ ْ َ ْ َ ْ َ ْ َ ْ َ َ � َ َ
َ ُْ ْ ُ ُ َ َ َ ُ َ ٌ �َُ َ ُ َْْ
‫ﻮل و ﺒﻴﻦ ﻟﻪ؛ ﻓﻼ ﻳﺠﻮز أن ﻳﺴﺘﺪل ﻋﻠﻰ اﻷﻇﻬ ِﺮ اﻷﺑﻴ ِﻦ ِﺑﺎﻷﺧﻔﻰ ﻛ�ﺎ ﻻ ﻳﻔﻌﻞ ِﺜﻞ ذﻟِﻚ ِﻓﻲ اﻟﺤﺪو ِد‬ ِ ‫ﻟِﻠ�ﺪﻟ‬
First: Attributing such imperfections and defects to All!h, Most High, is far more evidently
corrupt according to both reason (‘aql) and religion (d"n) than the concepts of negating
spatial confinement (taḥayyuz) and corporeality (tajs"m). The latter concepts involve a
degree of ambiguity, dispute, and obscurity that is absent in the former. The disbelief
(kufr) of one who attributes such imperfections to All!h is known by necessity from the
religion of Isl!m. Evidence is meant to identify and clarify that which is being proven;
therefore, it is impermissible to use a more obscure matter as evidence for something
that is clearer and more evident, just as such a method is not employed in establishing

66
legal definitions (ḥudūd).
ْ ُ ُ َ � ْ � ُ َُ َ ْ َ ُ ُ َْ ْ ُ ْ َ � َ َُ ُ َ َ � ََُ � َ � ُْ َْ
‫ ُﻳ� ِﻜﻨ ُﻬ أن َﻳﻘﻮﻟﻮا ﻧﺤ ُﻦ ﻻ ﻧﻘﻮل ﺑِﺎﻟﺘﺠ ِﺴﻴ ِ َواﻟﺘ َﺤ �ﻴ ِﺰ ﻛ َ�ﺎ َﻳﻘﻮﻟ ُﻪ َ ﻦ‬:‫ﺎت‬ ِ ‫ أن ﻫﺆﻻ ِء اﻟ ِﺬﻳﻦ ﻳ ِﺼﻔﻮﻧﻪ ﺑِﻬ ِﺬ ِه اﻟﺼﻔ‬:‫اﻟﻮﺟﻪ اﻟﺜﺎﻧِﻲ‬
َ � ‫ﻴﺮ َﻛ َﻼ ُم َ ْﻦ َو َﺻ َﻒ‬ ُ ‫اع ُ ْﺜﺒ َﺘﺔ ْاﻟ َﻜ َﻼ َوﺻ َﻔﺎت ْاﻟ َﻜ َ�ﺎل َﻓ َﻴﺼ‬ َ َْ ُُْ َ ُ ََ َ ْ � َْ َ َ � ُ ُْ
‫اﷲ‬ ِ ِ ِ ِ ِ‫م‬ ِ ِ ِ ‫ﺎت و ﻳﻨ ِﻔﻲ اﻟﺘﺠ ِﺴﻴ ﻓﻴ ِﺼﻴﺮ ِﻧﺰاﻋﻬ ِﺜﻞ ِﻧﺰ‬ ِ ‫ﻳﺜ ِﺒﺖ اﻟﺼﻔ‬
ْ
َ َ َ َ َ َْ َ � َ ْ
َ َ� � َ َ َْ َ ً َ ْ� َ َ ََْ َ
‫ﺎﻳ ِﺔ اﻟﻔ َﺴﺎ ِد‬ ‫ﻳﻖ َوا ِﺣ ٍﺪ َو َﻫﺬا ِﻓﻲ ﻏ‬
ِ ‫ﺎت اﻟﻨﻘ ِﺺ وا ِﺣﺪا و ﻳﺒﻘﻰ رد اﻟﻨﻔﺎ ِة ﻋﻠﻰ اﻟﻄﺎﺋِﻔﺘﻴ ِﻦ ِﺑﻄ ِﺮ‬ ِ ‫ﺎل و ِﺻﻔ‬
ِ �‫ﺎت اﻟﻜ‬
ِ ‫ِﺑ ِﺼﻔ‬
Second: Those who describe Him with these [anthropomorphic] attributes can simply
retort, ‘We do not affirm corporeality (tajs"m) or spatial confinement (taḥayyuz),’ just as
those who affirm [other] Attributes while negating tajs"m say. Consequently, the dispute
with them becomes analogous to the dispute with those who affirm All!h’s Speech and
other Attributes of Perfection. This effectively equates the position of those who describe
All!h with Attributes of Perfection with the position of those who describe Him with
attributes of imperfection, allowing the Negators (Nuf!t) to refute both groups using the
same flawed methodology. This outcome is exceedingly corrupt.
� ‫ﺎﻓ ُﻪ ﺑﺼ َﻔﺎت ْاﻟ َﻜ َ�ﺎل َواﺟ ٌﺐ َﺛﺎﺑ ٌﺖ ﺑ ْﺎﻟ َﻌ ْﻘﻞ َو‬
ُ ‫اﻟﺴ ْ�ﻊ َﻓ َﻴ ُﻜ‬ ُ َ � َ َ � َ ْ ََْ َ َ َُْ ََُ � َ ُ �
‫ﻮن‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﺎل ِﺑ ِ ﺜ ِﻞ ﻫ ِﺬ ِه اﻟﻄ ِﺮ ﻳﻘ ِﺔ واﺗﺼ‬
ِ �‫ﺎت اﻟﻜ‬ ِ ‫ أن ﻫﺆﻻ ِء ﻳﻨﻔﻮن ِﺻﻔ‬:‫اﻟﺜﺎﻟِﺚ‬
َ � َ َ ً َ
‫اﻟﻄ ِﺮ ﻳﻘ ِﺔ‬ ‫ذﻟِ َﻚ َدﻟِﻴﻼ َﻋﻠﻰ ﻓ َﺴﺎ ِد َﻫ ِﺬ ِه‬
Third: These same Negators employ this very methodology (negating tajs"m and
taḥayyuz) to deny All!h’s Attributes of Perfection (Ṣif!t al-Kam!l). However, His being
described with Attributes of Perfection is necessary and established by both reason (‘aql)
and revelation (sam’ - scriptural proof). This fact itself serves as evidence for the invalidity
of this methodology.
�ُ َ َ َ ْ ْ ‫ﻮن َﻓ ُﻜ �ﻞ َ ْﻦ أَ ْﺛ َﺒ َﺖ َﺷ ْﻴ ًﺌﺎ ْﻨ ُﻬ ْ أَ ْﻟ َﺰ َ ُﻪ ْاﻵ َﺧ ُﺮ ﺑ َ�ﺎ ُﻳ َﻮاﻓ ُﻘ ُﻪ ﻓﻴﻪ ْﻦ‬ َ �
َ ‫ﻳﻘﺔ ُ َﺘ َﻨﺎﻗ ُﻀ‬ َ �َ ُ �
‫ﺎت ﻛ َ�ﺎ أ �ن ﻛﻞ‬ ِ ‫اﻹﺛﺒ‬ ِ ِ ِ ِ ِ ِ ِ ِ
َ
ِ ‫ أن ﺳﺎﻟِ ِﻜﻲ ﻫ ِﺬ ِه اﻟﻄ ِﺮ‬:‫اﻟﺮاﺑِﻊ‬
ْ � َ ََ ْ َ َ ُْْ َ ْ ْ َ َ َ ْ َ َ � َُ َُْ ْ� ْ َ
ُُ َُ َ ُ َ ْ ََُْ ُْْ ًَْ ََ ْ َ
‫اﻟﺴ� ِﻊ‬ ‫ ﺎﻛﻟﺤﻴﺎ ِة واﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة واﻟﻜﻼمِ و‬- ‫ﺎت‬ ِ ‫ ﻓ�ﺜ ِﺒﺘﺔ اﻟﺼﻔ‬.‫ﻴﻪ ِﻦ اﻟﻨﻔ ِﻲ‬ ِ ‫ﻦ ﻧﻔﻰ ﺷﻴﺌﺎ ِﻨﻬ أﻟﺰ ﻪ اﻵﺧﺮ ِﺑ�ﺎ ﻳﻮا ِﻓﻘﻪ ِﻓ‬
َ �َ َْ ْ ْ � ُ َُ َ ُ ََ ْ َ ٌ َ ْ َ َ � َ
َ � ٌ ْ َ َ َ َ ُْْ َ َ�ْ َُْ ْ َ َ َ
َ َ َْ َ
‫ﺎت أﻋﺮاض واﻟﻌﺮض ﻻ ﻳﻘﻮم إﻻ ِﺑﺎﻟ ِﺠﺴ ِ أو ِﻷﻧﺎ ﻻ‬ ِ ‫ ﻫﺬا ﺗﺠ ِﺴﻴ ؛ ِﻷن ﻫ ِﺬ ِه اﻟﺼﻔ‬:‫ إذا ﻗﺎﻟﺖ ﻟﻬ اﻟﻨﻔﺎ ِة ﺎﻛﻟ�ﻌﺘ ِﺰﻟ ِﺔ‬- ‫واﻟﺒﺼ ِﺮ‬
َ ُْ َْ ْ َْ ْ ُ ْ ُ ٌ َ ٌ َ � َ ُ � ْ ُ ْ ُ َْ ْ ُ ََْ ُ َ ْ ُ ْ ْ َُ ْ َ َ ً ْ � َ � ً ُ َْ ُ َْ
‫ ﻟﻴ َﺲ ﺑِ ِﺠﺴ ِ ؛ َوأﻧﺘ ﻻ‬: ‫ َوﻗﻠﺘ‬.‫ﻳﺮ‬ ‫ إﻧﻪ ﺣﻲ ﻋ ِﻠﻴ ﻗ ِﺪ‬: ‫ وأﻧﺘ ﻗﺪ ﻗﻠﺘ‬:‫ ﻗﺎﻟﺖ ﻟﻬ اﻟ�ﺜ ِﺒﺘﺔ‬.‫ﺎت إﻻ ِﺟﺴ�ﺎ‬ ِ ‫ﻧﻌ ِﺮف ﻮﺻﻮﻓﺎ ﺑِﺎﻟﺼﻔ‬
َ َ
ْ� ْ ُْْ ْ َ ُ َ ْ َ َََ ُْْ َ َ
َ ُ ُ�َْ ََْ ً ْ � ً َ ً ً ْ َ َُ َْ
‫ أﻧﺘ أﺛ َﺒﺘ َﺣ �ﻴﺎ‬: ‫ﻮه َﻋﻠﻰ ِﺧﻼ ِف َ ﺎ َﻋ ِﻠ�ﺘ ﻓﻜﺬﻟِ َﻚ ﻧﺤ ُﻦ َوﻗﺎﻟﻮا ﻟ ُﻬ‬ �‫ﻮن َ ﻮ ُﺟﻮدا َﺣ �ﻴﺎ َﻋﺎﻟِ�ﺎ ﻗﺎ ِدرا إﻻ ِﺟﺴ�ﺎ ﻓﻘﺪ أﺛﺒﺘ‬ �‫ﺗﻌﻠ‬
َْ ْ َ ُ َ َُ ُْ ٌ ُ ََ َ َ َ َ ُْ ََ ْ ََ ََ َ ً َ ً َ
‫ﻋﺎﻟِ�ﺎ ﻗﺎ ِدرا؛ ِﺑﻼ ﺣﻴﺎ ٍة وﻻ ِﻋﻠ ٍ وﻻ ﻗﺪر ٍة وﻫﺬا ﺗﻨﺎﻗﺾ ﻳﻌﻠ ِﺑﻀﺮ ور ِة اﻟﻌﻘ ِﻞ‬
Fourth: Those who follow this path are inherently contradictory. Among them, whoever
affirms something is compelled by another (using the same logic) concerning what he
agrees with him in affirming, just as whoever negates something is compelled by another
concerning what he agrees with him in negating. For instance, when those who affirm
Attributes (Muthbitat a)-Ṣif!t)—such as Life, Knowledge, Power, Speech, Hearing, and
Sight—are told by the Negators (Nuf!t), like the Mu’tazilah: ‘This implies corporeality
(tajs"m), because these attributes are accidents (a’r!.), and an accident can only subsist
in a body (jism),’ or, ‘because we only know of things described with attributes as being
bodies,’ the Affirmers retort: ‘But you yourselves have said He is Living, Knowing,
Powerful, while also saying He is not a body. Yet, you know of no existing thing that is
living, knowing, and powerful except that it is a body. Thus, you have affirmed something
about Him contrary to your empirical knowledge, and so do we.’ They also tell them:
‘You affirm Him as Living, Knowing, Powerful, yet without [affirming the attributes of] Life,
Knowledge, and Power. This is a contradiction known by rational necessity.’
َ ْ ْ ‫اﻟﻨ ُﺰ ول َو‬
� َ َ ْ َ ْ َْ ْ ْ ْ �َ َْ ْ ُ َ َ َ ُ ُْْ ََُ �ُ
‫ﺎن‬ِ ‫اﻹﺗﻴ‬ ِ ِ ‫ﻮن إذا ﻗﺎﻟﻮا ﻟِ َ�ﻦ أﺛ َﺒ َﺖ أﻧ ُﻪ َﻳﺮ َﺿﻰ َو َﻳﻐ َﻀ ُﺐ َو ُﻳ ِﺤ �ﺐ َو ُﻳﺒ ِﻐ ُﺾ أو َ ﻦ َو َﺻﻔ ُﻪ ِﺑ ِﺎﻻﺳ ِﺘﻮا ِء و‬‫ﺛ ﻫﺆﻻ ِء اﻟ�ﺜ ِﺒﺘ‬
ٌ ‫ﻮﺻ ُﻒ ﺑ َﺬﻟ َﻚ �إﻻ َ ﺎ ُﻫ َﻮ ﺟ ْﺴ‬ َ َ ْ �
َ ‫ﻷ �ﻧﺎ َﻻ َﻧ ْﻌﺮ ُف َ ﺎ ُﻳ‬ َ َْ َ َ ُ َ َ َ َ ْ ََ َْ َ ْ َْ َْ َْ َ
ِ ِ ِ ِ ِ ‫ ﻫﺬا ﻳﻘﺘ ِﻀﻲ اﻟﺘﺠ ِﺴﻴ‬:‫واﻟ� ِﺠﻲ ِء أو ﺑِﺎﻟﻮﺟ ِﻪ واﻟﻴ ِﺪ وﻧﺤ ِﻮ ذﻟِﻚ إذا ﻗﺎﻟﻮا‬
ُ َ ُ َ ََ َ َ َ َ ََ َ ََ َ ََ ْ َ َ َْ َ ْ � َ َ ُْْ َ ْ ْ َ َ َ ْ ُ ُُْ َ َ ْ ُْْ َ َُ ُْْ َُْ ْ َ َ َ َ
‫ﻮﺻﻒ‬ ‫ ﻓﺄﻧﺘ ﻗﺪ وﺻﻔﺘ�ﻮه ِﺑﺎﻟﺤﻴﺎ ِة واﻟ ِﻌﻠ ِ واﻟﻘﺪر ِة واﻟﺴ� ِﻊ واﻟﺒﺼ ِﺮ واﻟﻜﻼمِ وﻫﺬا ﻫﻜﺬا؛ ﻓ ِﺈذا ﺎﻛن ﻫﺬا ﻻ ﻳ‬:‫ﻗﺎﻟﺖ ﻟﻬ اﻟ�ﺜ ِﺒﺘﺔ‬
َ‫ﻳﻖ َﺑ ْﻴﻦ‬ ٌ َْ َ ُ َ َْ ُ ْ� َ َ َ َ ُ َ ْ َ ْ َْ َ َ َ ُ ْ َ َ َ َْ ْ َ َ ََ ُ َ ْ َ ُ ْ ْ �
‫ﻮﺻﻒ ِﺑﺄ َﺣ ِﺪ ِﻫ َ�ﺎ َ ﺎ ﻟﻴ َﺲ ِﺑ ِﺠﺴ ِ ﻓﺎﻵﺧﺮ ﻛﺬﻟِﻚ؛ ﻓﺎﻟﺘﻔ ِﺮ ﻳﻖ ﺑﻴﻨﻬ�ﺎ ﺗﻔ ِﺮ‬ ‫ و إِن أ ﻜﻦ أن ﻳ‬،‫ِﺑ ِﻪ إﻻ اﻟ ِﺠﺴ ﻓﺎﻵﺧﺮ ﻛﺬﻟِﻚ‬

67
 ْ َ ُْ ْ َْ ً َ ً َ َ� َ َ َ َ� َ َ َ ْ َ َ َ � � َ َ � َ َ َ َ َْ َ َ ُ ْ
‫ ﻟ َﻳﺴﻠﻜ ُﻪ أ َﺣ ٌﺪ ِﻦ‬:‫ﺎﺳﺪا‬ ِ ‫ﻳﻖ ﻃ ِﺮ ﻳﻘﺎ ﻓ‬
� َ
ِ ‫اﻟﺮد ﻋﻠﻰ ﻦ وﺻﻒ اﷲ ﺗﻌﺎﻟﻰ ِﺑﺎﻟﻨﻘﺎﺋِ ِﺺ ِﺑﻬ ِﺬ ِه اﻟﻄ ِﺮ‬ ‫اﻟ�ﺘ�ﺎﺛِﻠﻴ ِﻦ وﻟِﻬﺬا ﻟ�ﺎ ﺎﻛن‬
َ � َ َ ْ َ ْ ََ ً َْ ََ ً َْ َ ْ ْ � � َ
َ‫اﻟﺘ َﺤ �ﻴﺰ َو َﻧ ْﺤﻮ َذﻟ َﻚ ﻷ �ﻧﻬﺎ‬ ُْْ ٌَ َ ْ َْ ََْ � َْ َ َ �
ِ ِ ِ ِ ‫اﷲ ﺑِﺎﻟ ِﺠﺴ ِ ﻻ ﻧﻔﻴﺎ وﻻ إﺛﺒﺎﺗﺎ وﻻ ﺑِﺎﻟﺠﻮﻫ ِﺮ و‬ ِ ‫اﻟﺴﻠ ِﻒ واﻷﺋِ� ِﺔ ﻓﻠ ﻳﻨ ِﻄﻖ أﺣﺪ ِﻨﻬ ِﻓﻲ ﺣﻖ‬
�ُ ْ ْ ْ َْ ْ َ َ َْ َ َ ُ � ‫ات ُ ْﺠ َ� َﻠ ٌﺔ َﻻ ُﺗﺤ �ﻖ َﺣ �ﻘﺎ َو َﻻ ُﺗ ْﺒﻄ ُﻞ َﺑﺎﻃ ًﻼ َوﻟ َﻬ َﺬا َﻟ ْ َﻳ ْﺬ ُﻛ ْﺮ‬
:‫ﻴ�ﺎ أﻧﻜ َﺮ ُه َﻋﻠﻰ اﻟ َﻴ ُﻬﻮ ِد َوﻏﻴ ِﺮ ِﻫ ِﻦ اﻟﻜﻔ ِﺎر‬ ‫ﺎﺑ ِﻪ ِﻓ‬
ِ ‫ﺘ‬ ‫ﻛ‬
ِ ‫ﻲ‬ ‫ﻓ‬
ِ ‫اﷲ‬ ِ ِ ِ ِ
ٌ ‫ﺎر‬
َ ‫ﻋ َﺒ‬
ِ
ُ � َ ْ َ َُ � ُ َ َ َْ � ََ ُْ ْ َ َ ْ ْ َ ُ َ َ َْ ْ� َ َ ْ َ ُ َ
‫ﺎ ﻫﻮ ِﻦ ﻫﺬا اﻟﻨﻮ ِع؛ ﺑﻞ ﻫﺬا ﻫﻮ ِﻦ اﻟﻜﻼمِ اﻟ�ﺒﺘﺪ ِع اﻟ ِﺬي أﻧﻜﺮه اﻟﺴﻠﻒ واﻷﺋِ�ﺔ‬
Then, these same Affirmers [who affirm Life, Knowledge, Power, etc.], when they address
those who affirm that All!h is pleased (Yar.!), becomes angry (Yagh.ab), loves (Yuḥibb),
and hates (Yubghi.), or those who describe Him with Istiw!’ (Ascending Above [the
Throne]), Nuzūl (Descending), Ity!n (Coming), Maj"’ (Coming), or with a Face (Wajh),
Hand (Yad), and the like—if the former group says [to the latter], ‘This necessitates
corporeality (tajs"m), because we only know of things described with such attributes as
being bodies,’ the latter group [who affirm these additional attributes] replies: ‘But you
yourselves have described Him with Life, Knowledge, Power, Hearing, Sight, and Speech,
and the same objection applies; if these attributes can only describe a body, then so too
must the others [like Face and Hand]. And if it is possible for something that is not a body
to be described with one set of attributes [Life, Knowledge, etc.], then it is likewise
possible for the other set [Face, Hand, etc.]. Therefore, differentiating between them is
differentiating between analogous things (mutam!thilayn).’ This is why, since refuting
those who describe All!h, Most High, with imperfections using this method [of negating
tajs"m] is a flawed approach, none of the Salaf (Pious Predecessors) or the A’immah
(leading scholars) ever employed it. None of them spoke regarding All!h in terms of Jism
(body/corporeality), neither affirming nor negating it, nor did they use terms like Jawhar
(substance), Taḥayyuz (spatial confinement), and the like. This is because these are
ambiguous expressions (‘ib!r!t mujmalah) that neither establish truth nor invalidate
falsehood. For this reason, All!h, in His Book, when censuring the Jews and other
disbelievers, did not mention anything of this sort [i.e., He did not refute them by denying
tajs"m]. Rather, this type of discourse is innovated theological rhetoric (kal!m mubtada’)
which the Salaf and A’immah condemned.

‫ﻓﺼﻞ‬
Section
ْ َ َ َْ ْ ْ� َْ ُ � َ ُ َْ ْ َ َ َ َُْ ْ � َ ً َْ ٌ ُ ََْ َ ْ ْ ‫َوأَ � ﺎ ﻓﻲ ُﻃ ُﺮق‬
‫ﻴﻪ إذ ﻟﻮ ﻛﻔﻰ ِﻓﻲ إﺛ َﺒﺎﺗِ ِﻪ ُ َﺠ �ﺮ ُد‬ ِ ‫ أن اﻟ�ﺜﺒﺖ ﻻ ﻳﻜ ِﻔﻲ ِﻓﻲ إﺛﺒﺎﺗِ ِﻪ ﺠﺮد ﻧﻔ ِﻲ اﻟﺘﺸ ِﺒ‬- ‫ أﻳﻀﺎ‬- ‫ ﻓ�ﻌﻠﻮم‬،‫ﺎت‬ ِ ‫اﻹﺛﺒ‬ ِ ِ ِ
ْ� َْ َ َ َْ َ ٌ َ ْ ُ َ ُ � َ َ
َ ‫ﻮﺻ َﻒ ُﺳ ْﺒ َﺤ َﺎﻧ ُﻪ ْﻦ ْاﻷ ْﻋ َﻀﺎء َو ْاﻷ ْﻓ َﻌﺎل ﺑ َ�ﺎ َﻻ َﻳ َﺎﻜ ُد ُﻳ ْﺤ‬ َ
َ ‫ﺎز أ ْن ُﻳ‬ َ َ َ ْ� َْ
‫ﻴﻪ‬
ِ ِ ‫ﺒ‬ ‫ﺸ‬ ‫اﻟﺘ‬ ‫ﻲ‬ ِ ‫ﻔ‬ ‫ﻧ‬ ‫ﻊ‬ - ‫ﻪ‬ِ ‫ﻴ‬‫ﻠ‬ ‫ﻋ‬ ‫ﻊ‬ ‫ﻨ‬
ِ ‫ﺘ‬ � ‫ﻮ‬ ‫ﻫ‬ ‫ﺎ‬ � ِ ‫ﻰ‬ ‫ﺼ‬ ِ ِ ِ ِ ‫ﺠ‬ ‫ﻟ‬ ‫ﻴﻪ‬
ِ ِ ‫ﺒ‬ ‫ﺸ‬ ‫اﻟﺘ‬ ‫ﻧﻔ ِﻲ‬
ْ ْ ْ َ ْ َ َْ َ َ َ ْ� َ
َْ َ َ ْ َ ُ ُ َ َ � َ� َ َ ُ ْ َ َ
‫ﻮع َواﻟ َﻌ َﻄ ِﺶ‬ ِ ‫ﻴﻪ ﻛ َ�ﺎ ﻟ ْﻮ َو َﺻﻔ ُﻪ ُ ﻔﺘ ٍﺮ َﻋﻠ ْﻴ ِﻪ ِﺑﺎﻟ ُﺒﺎﻜ ِء َواﻟ ُﺤ ْﺰ ِن َواﻟ ُﺠ‬ ِ ‫وأن ﻳﻮﺻﻒ ِﺑﺎﻟﻨﻘﺎﺋِ ِﺺ اﻟ ِﺘﻲ ﻻ ﺗﺠﻮز ﻋﻠﻴ ِﻪ ﻊ ﻧﻔ ِﻲ اﻟﺘﺸ ِﺒ‬
ْ ُْ ََ ْ ََُ َ ُ َ ْ َ َ َْ َ ْ ْ ُ َ َ ُ َ ْ َ َ َ ْ ََْ َ ُُ َْ َ ُْ ْ َ َ َْ َ َ َ ْ� َْ َ َ
‫ ﻳﺄﻛﻞ ﻻ ﻛﺄﻛ ِﻞ اﻟ ِﻌﺒﺎ ِد و ﻳﺸﺮب ﻻ ﻛﺸﺮﺑِ ِﻬ و ﻳﺒ ِﻜﻲ و ﻳﺤﺰن ﻻ ﻛﺒﺎﻜﺋِ ِﻬ وﻻ ﺣﺰﻧِ ِﻬ ؛‬:‫ وﻛ�ﺎ ﻟﻮ ﻗﺎل اﻟ�ﻔﺘ ِﺮي‬.‫ﻴﻪ‬ ِ ‫ﻊ ﻧﻔ ِﻲ اﻟﺘﺸ ِﺒ‬
َ َ
ْ َ ْ َ َ ٌ َ َ ٌ َ ْ َُ َ َُ ْ َ َ ََ ْ ََ َ َ ُ� َ ََ َ ْ َََ َ ُ َ َْ َ ْ َ َ َ ْ ُ َ َ
‫ ﻟﻪ أﻋﻀﺎء ﻛ ِﺜﻴﺮة ﻻ ﻛﺄﻋﻀﺎ ِﺋ ِﻬ‬:‫ وﻟﺠﺎز أن ﻳﻘﺎل‬. ‫ﻛ َ�ﺎ ُﻳﻘﺎل َﻳﻀ َﺤ ُﻚ ﻻ ﻛ َﻀ ِﺤ ِﻜ ِﻬ و ﻳﻔﺮح ﻻ ﻛﻔﺮ ِﺣ ِﻬ و ﻳﺘﻜﻠ ﻻ ﻛﻜﻼ ِ ِﻬ‬
�ُ َ َََ � َ َ َ َْ َ ََ � َ َ َ َْ ْ َ َ َ َ ْ َُ َْ � َ ْ ََْ َ ََ َ ْ ُ َُ َ ٌ ْ َ َُ َ َ َ
‫ ﺣﺘﻰ ﻳﺬﻛﺮ اﻟ� ِﻌﺪة واﻷ ﻌﺎء واﻟﺬﻛﺮ وﻏﻴﺮ ذﻟِﻚ ِ�ﺎ ﻳﺘﻌﺎﻟﻰ اﷲ ﻋﺰ وﺟﻞ‬. ‫ﻳﻬ‬ ِ ‫ان ﻻ ﻛﺄﻳ ِﺪ‬ِ ‫ ﻟﻪ وﺟﻪ ﻻ ﻛﻮﺟﻮ ِﻫ ِﻬ و ﻳﺪ‬:‫ﻛ�ﺎ ِﻗﻴﻞ‬
ْ َ َْ َ � َ َ ْ َ � َ ْ َ َ َ َ ََ ْ َ ُ َُ ُ� َ ً َ �ُ ُ َ ُ � ُ َُ � َ َ ََ َ َُ َ ُْ َُْ
‫ﺎت اﻟﺨﺒ ِﺮ ﻳ ِﺔ وﻏﻴ ِﺮﻫﺎ ِﻦ‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫ ﻓ ِﺈﻧﻪ ﻳﻘﺎل ﻟِ�ﻦ ﻧﻔﻰ ذﻟِﻚ ﻊ إﺛﺒ‬.‫ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻋ�ﺎ ﻳﻘﻮل اﻟﻈﺎﻟِ�ﻮن ﻋﻠﻮا ﻛ ِﺒﻴﺮا‬
َ ‫اﻟﺘ ْﺸﺒﻴﻪ َﺎﻛﻓ ًﻴﺎ ﻓﻲ ْاﻹ ْﺛ َﺒﺎت َﻓ َﻼ ُﺑ �ﺪ ْﻦ ْإﺛ‬ � َْ ْ َ ‫اﻟﺘ ْﺸﺒ‬
� ََْ َ � َْ َ ْ ُ َْْ َ �
‫ﺎت‬ ِ ‫ﺒ‬ ِ ِ ِ ِ ِ ِ ِ ‫ﻴﻪ َو َﺟ َﻌﻠﺖ ُ َﺠ �ﺮ َد ﻧﻔ ِﻲ‬ ِ ‫ َ ﺎ اﻟﻔﺮق َﺑﻴ َﻦ َﻫﺬا َو َ ﺎ أﺛ َﺒﺘ ُﻪ إذا ﻧﻔﻴﺖ‬:‫ﺎت‬ ِ ‫اﻟﺼﻔ‬
َْ ْ َْ َْ
‫ﻓﺮ ٍق ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ‬
Regarding the methods of affirmation (ithb!t), it is also well-known that for affirming an
attribute, the mere negation of resemblance (tashb"h) is insufficient. If simply negating
resemblance were enough, it would become permissible to describe Him, Glorified is He,
with innumerable limbs and actions that are impossible for Him—while still negating
resemblance. It would also become permissible to describe Him with imperfections that

68
are inadmissible for Him, while negating resemblance. For example, a slanderer might
describe Him with weeping, sadness, hunger, and thirst, while claiming ‘without
resemblance.’ Or the slanderer might say: ‘He eats, but not like the eating of creatures;
He drinks, but not like their drinking; He weeps and grieves, but not like their weeping or
grief’—just as it is [correctly] said, ‘He laughs, but not like their laughing; He rejoices, but
not like their rejoicing; He speaks, but not like their speech.’ It would then be permissible
[by this flawed logic] to say: ‘He has numerous organs, but not like their organs,’ just as it
is [correctly] said: ‘He has a Face, but not like their faces; and Two Hands, but not like
their hands.’ This could extend to mentioning the stomach, intestines, reproductive
organs, and other things from which All!h, the Mighty and Majestic, is utterly
transcendent. Glorified and Exalted is He, far above what the wrongdoers say! For indeed,
it must be asked of one who negates these latter things [stomach, etc.] while affirming
the Attributes established by revelation (a)-Ṣif!t al-Khabariyyah) and other Attributes:
What is the difference between these [impermissible attributes] and what you have
affirmed, if you merely negate resemblance and consider the negation of resemblance
sufficient grounds for affirmation? There must be a real, substantive difference
established.
َ ْ� ً َ َ َ ْ� ْ َْ َ ُ َََُْ ُ ْ � َ ‫اﻟﺴ ْ� ُﻊ َﻓ َ�ﺎ َﺟ‬ � ‫ ْاﻟ ُﻌ ْ� َﺪ ُة ﻓﻲ ْاﻟ َﻔ ْﺮق ُﻫ َﻮ‬:‫َﻓﺈ ْن َﻗ َﺎل‬
‫اﻟﺴ� ُﻊ ُﻫ َﻮ ﺧ َﺒ ُﺮ‬ :‫اﻟﺴ� ُﻊ ِﻗﻴﻞ ﻟ ُﻪ أ �وﻻ‬ ‫ون َ ﺎ ﻟ َﻳ ِﺠﺊ ﺑِ ِﻪ‬ ‫ﺎء ﺑِ ِﻪ اﻟﺴ�ﻊ أﺛﺒﺘﻪ د‬ ِ ِ ِ
ْ ْ ْ َ ٌ َ ْ َ
َ ‫اﻟﺼﺎد ُق َﻓ ُﻬ َﻮ َﺣ �ﻖ ْﻦ َﻧ ْﻔﻲ أ ْو ْإﺛ‬ َ
� ‫اﻷ ْ ُﺮ َﻋ َﻠ ْﻴﻪ ﻓﻲ َﻧ ْﻔﺴﻪ َﻓ َ�ﺎ أ ْﺧ َﺒ َﺮ ﺑﻪ‬ َْ َُ �َ
‫ﺎت؛ َواﻟﺨ َﺒ ُﺮ َد ِﻟﻴﻞ َﻋﻠﻰ اﻟ ُ�ﺨ َﺒ ِﺮ َﻋﻨ ُﻪ‬ ٍ ‫ﺒ‬ ٍ ِ ِ ِِ ِِ ِ ِ ‫ﻮ‬ ‫ﻫ‬ ‫ﺎ‬ � ‫ﻋ‬ ‫ق‬ِ ِ‫د‬ ‫ﺎ‬ �
‫اﻟﺼ‬
َْْ َْ ً َ َ َُ َْ ُ ُ َ ُ ْ� ْ َ ْ َ َ َ َْ َ ُ ْ َ ْ ُ َ َ َ َ ْ ُ َ ْ َ َ َ ُ َ ْ َ َ ُ � َ
‫ﺎﺑﺘﺎ ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ‬ ِ ‫ﺛ‬ ‫ﻮن‬ ‫ﻜ‬ ‫ﻳ‬ ‫ن‬ ‫أ‬ ‫ﻮز‬ ‫ﺠ‬ ‫ﻳ‬ ‫ﻊ‬ � ‫اﻟﺴ‬ ‫ﻪ‬
ِ ‫ﺑ‬
ُِ ِ‫د‬ ‫ﺮ‬ ‫ﻳ‬ ‫ﻟ‬ ‫ﺎ‬ �‫ﻓ‬ ‫ﻪ‬ِ ‫ﻴ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻮل‬
ِ ‫ﻟ‬‫ﺪ‬ �‫اﻟ‬ ‫م‬ ‫ﺪ‬ ‫ﻋ‬ ‫ﻪ‬ِ ِ ‫ﺪ‬ ‫ﻋ‬ ‫ﻦ‬ ِ ‫م‬ ‫ﺰ‬‫ﻠ‬ ‫ﻳ‬ ‫ﻼ‬ ‫ﻓ‬ ‫؛‬‫ﺲ‬ ‫ﻜ‬
ِ ‫ﻌ‬ ‫ﻨ‬ ‫ﻳ‬ ‫ﻻ‬ ‫ﻴﻞ‬ ِ‫واﻟﺪﻟ‬
َ‫ﺎﺻﺔ َﻓ َﻼ ُﺑ �ﺪ ْﻦ ذ ْﻛﺮ َ ﺎ َﻳ ْﻨﻔﻴﻬﺎ‬ � ‫ﻮر ﺑﺄَ ْﺳ َ�ﺎﺋ َﻬﺎ ْاﻟ َﺨ‬ َ ُ ‫اﻷ‬ ْ َ َْ َْ َ ْ � � َ ٌ ُ َْ َ ُ ََ ْ ُ َ َْ َ ُ ْ � ْ َ َْ ْ َ
ِ ِ ِ ِ ِ ِ ِ ‫و إِن ﻟ ﻳ ِﺮد ﺑِ ِﻪ اﻟﺴ�ﻊ؛ إذا ﻟ ﻳﻜﻦ ﻧﻔﺎه و ﻌﻠﻮم أن اﻟﺴ�ﻊ ﻟ ﻳﻨ ِﻒ ﻫ ِﺬ ِه‬
َْ َ ْ ْ َْ ْ َْ ْ َْ ََ ً َْ ُ ْ ُ َ َ َْ َ ُ ََ � ْ� ْ
‫ ﻓﻼ ُﺑ �ﺪ ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ ِﻦ ﻓﺮ ٍق َﺑﻴ َﻦ َ ﺎ ُﻳﺜ َﺒ ُﺖ ﻟ ُﻪ َو ُﻳﻨﻔﻰ‬:‫اﻟﺴ� ِﻊ َو إِﻻ ﻓﻼ َﻳ ُﺠﻮز ِﺣﻴﻨ ِﺌ ٍﺬ ﻧﻔ ُﻴ َﻬﺎ ﻛ َ�ﺎ ﻻ َﻳ ُﺠﻮز إﺛ َﺒﺎﺗ َﻬﺎ َوأﻳﻀﺎ‬ ‫ِﻦ‬
ُ ُ ْ َ َ َ ْ َْ َ ُ َ َْ ُ َ ْ ُ َ َْ ِ َ ْ َ ُ ُ ْ َ َ َ ْ َ َ ََُ َ ُُْ � َ
ْ
‫ﻮب‬ ِ ‫ ﻳ�ﺘ ِﻨﻊ اﺧ ِﺘﺼﺎص ﺑﻌ ِﻀﻬﺎ دون ﺑﻌ ٍﺾ ِﻓﻲ اﻟﺠﻮ ِاز واﻟﻮﺟ‬:‫ﻮب و ِاﻻ ِﺘﻨﺎع‬ ِ ‫ﻓ ِﺈن اﻷ ﻮر اﻟ�ﺘ�ﺎﺛِﻠﺔ ِﻓﻲ اﻟﺠﻮ ِاز واﻟﻮﺟ‬
َ‫اﻟﺜﺎﺑﺖ َﻋ ْﻦ ْاﻟ َ� ْﻨﻔ �ﻲ ﺑ�ﺎ‬ � َ ْ ْ �ُ ََ ْ� ُ � ُ َ َ ُْْ ْ َ � َْْ َ ْ ْ � ُ َ َ ِ ‫َواﻻ ْ ﺘ َﻨ‬
َِ ِ ِ ِ ‫ﺎص‬ ِ ‫ﺎص اﻟ�ﻨ ِﻔﻲ ﻋﻦ اﻟ�ﺜ ِﺒ ِﺖ ﺑِ�ﺎ ﻳﺨﺼﻪ ﺑِﺎﻟﻨﻔ ِﻲ وﻻ ﺑﺪ ِﻦ اﺧ ِﺘﺼ‬ ِ ‫ﺎع ﻓﻼ ﺑﺪ ِﻦ اﺧ ِﺘﺼ‬ ِ ِ
ْ ْ َ
َ � َ � ْ َ ُُ َْ ُ َ َ َ َْ ُ ُ ْ ْ �ُ َ َ َُ ْ َ َ ْ َ ُ�َ ُ َْ َ َ َ � ُ � ُ َ
‫اﷲ ﻛ َ�ﺎ أﻧ ُﻪ ﻻ ُﺑ �ﺪ ِﻦ أ ٍﺮ‬ ِ ‫ﻦ‬ ‫ﻋ‬ ‫ﻪ‬ ‫ﻴ‬ ‫ﻔ‬ ‫ﻧ‬ ‫ﺐ‬ ‫ﺠ‬
ِ ‫ﻳ‬ ‫ﺎ‬ ‫ﻲ‬ ‫ﻔ‬ ‫ﻧ‬ ‫ﺐ‬ ‫ﻮﺟ‬
ِ ٍ ‫ﻳ‬ ‫ﺮ‬ ‫أ‬ ‫ﻦ‬ ِ ‫ﺪ‬ ‫ﺑ‬ ‫ﻻ‬ : ‫ﺎل‬ ‫ﻘ‬ ‫ﻳ‬ ‫ن‬ ‫ﺄ‬ ‫ﺑ‬
ِ ِ ‫ﻚ‬ ‫ﻟ‬‫ذ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﺮ‬ ‫ﺒ‬ ‫ﻌ‬ ‫ﻳ‬ ‫ﺪ‬ ‫ﻗ‬ ‫و‬ ‫ﻮت‬
ِ ‫ﺒ‬ُ ‫ﺎﻟﺜ‬ ‫ﺑ‬
ِ ‫ﻳﺨﺼ‬
‫ﻪ‬
َ َ َ َْ َْ ْ َْ ُ َْْ ََ َْ َْ َ ُ ْ َ ْ َ ُ � َ ً ْ ُ َ َ ً َ ُ ْ � َ َ ْ َ ٌ َ َ ُ َ َُ ُ ْ ُ
‫ﺎﺑﺖ و إِن ﺎﻛن اﻟﺴ�ﻊ ﺎﻛ ِﻓﻴﺎ ﺎﻛن ﺨ ِﺒﺮا ﻋ�ﺎ ﻫﻮ اﻷ ﺮ ﻋﻠﻴ ِﻪ ِﻓﻲ ﻧﻔ ِﺴ ِﻪ ﻓ�ﺎ اﻟﻔﺮق ِﻓﻲ ﻧﻔ ِﺲ اﻷ ِﺮ ﺑﻴﻦ ﻫﺬا‬ ِ ‫ﻳﺜ ِﺒﺖ ﻟﻪ ﺎ ﻫﻮ ﺛ‬
َ
‫َو َﻫﺬا؟‬
If such a person says: ‘The decisive factor in differentiating is revelation (sam’). Whatever
is established by revelation, I affirm, unlike that which is not established by revelation,’ it
is replied to him: Firstly, revelation is the report of the Truthful One [All!h or His
Messenger (peace be upon him)] about reality as it truly is. Whatever the Truthful One
reports, whether negation or affirmation, is true. However, the report is evidence (dal"l)
for what is reported (mukhbir ‘anh), and evidence does not imply its converse; the
absence of evidence does not necessitate the absence of the thing it would indicate.
Therefore, something not mentioned in revelation might still be true in reality, as long as
revelation has not explicitly negated it. It is known that revelation has not negated these
specific things [like stomach, intestines] by their particular names. Thus, one must cite
something from revelation that does negate them; otherwise, it is impermissible to
negate them, just as it is impermissible to affirm them [without proof]. Furthermore, there
must be a real, substantive difference between what is affirmed for Him and what is
negated. For it is impossible for some things that are analogous in terms of possibility,
necessity, or impossibility to be singled out for possibility, necessity, or impossibility apart
from their analogues. Therefore, that which is negated must possess a characteristic
distinguishing it for negation from that which is affirmed, and that which is affirmed must
possess a characteristic distinguishing it for affirmation from that which is negated. This
can also be expressed by saying: There must be a reason necessitating the negation of
what must be negated concerning All!h, just as there must be a reason establishing what

69
is established for Him. Even if revelation is sufficient [as proof], it informs us of reality as
it is. So, what is the real difference between this [affirmed attribute] and that [negated
attribute]?
‫ﻮد‬ٌ ‫اﻟﻀ �ﺪ ْﻳﻦ َﻳ ْﺴ َﺘ ْﻠﺰ ُم َﻧ ْﻔ َﻲ ْاﻵ َﺧﺮ َﻓﺈ َذا ُﻋﻠ َ أَ �ﻧ ُﻪ َ ْﻮ ُﺟ‬ � ‫ﻮت أَ َﺣﺪ‬ َ ‫اﻟﺜﺎﺑ َﺘﺔ �ﷲ َﻓ ُﻬ َﻮ ُ َﻨ �ﺰ ٌه َﻋ ْﻨ ُﻪ َﻓﺈ �ن ُﺛ ُﺒ‬ � َ َ ْ ُ ‫ ُﻛ �ﻠ َ�ﺎ ُﻧﻔ َﻲ ﺻ َﻔ‬:‫َﻓ ُﻴ َﻘ ُﺎل‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﺎل‬ ِ �‫ﺎت اﻟﻜ‬ ِ ِ
َ ُ َ ْ ُ ْ َ ُ َ � َ � َ ُ � َ َ ُ َ َْ َ ُ ُ َ َ َ ُ َ ْ َ ُ َ ُ ‫َواﺟ ُﺐ ْاﻟ ُﻮ ُﺟﻮد ﺑ َﻨ ْﻔﺴﻪ َوأَ �ﻧ ُﻪ َﻗﺪﻳ ٌ َو‬
ْ ْ ْ
‫وث ﻋﻠﻴ ِﻪ وﻋ ِﻠ أﻧﻪ ﻏ ِﻨﻲ ﻋ�ﺎ ِﺳﻮاه ﻓﺎﻟ�ﻔﺘ ِﻘﺮ إﻟﻰ‬ ِ ‫ ﻋ ِﻠ ا ِﺘﻨﺎع اﻟﻌﺪمِ واﻟﺤﺪ‬: ِ‫اﺟﺐ اﻟ ِﻘﺪم‬ ِ ِ ِ ِ ِ ِ ِ
َْ ُ َ ْ َ َ ُ َ ْ َ � َ ْ َ َ َ َ َ َْ َْ ً ُ َْ َ ُ َ َْ َْ َْ ُ َ ْ َ َ ْ
‫ ﻟﻴﺲ ﻫﻮ ﻮﺟﻮدا ﺑِﻨﻔ ِﺴ ِﻪ ﺑﻞ ﺑِﻨﻔ ِﺴ ِﻪ وﺑِﺬﻟِﻚ اﻵﺧ ِﺮ اﻟ ِﺬي أﻋﻄﺎه ﺎ ﺗﺤﺘﺎج إﻟﻴ ِﻪ‬:‫َ ﺎ ِﺳ َﻮ ُاه ِﻓﻲ َﺑﻌ ِﺾ ﺎ ﻳﺤﺘﺎج إﻟﻴ ِﻪ ﻟِﻨﻔ ِﺴ ِﻪ‬
�ُ َ َ ٌ َ َُ َ ُْ َُ َ َُْ ٌ�َُ ََُ ُ َ َ َ �َُ �ُ ْ َ َ ْ � َ ُ ََ ُ ُ َْ
‫ﻳﺮ ﻗ ِﻮ �ي ﻓﻜﻞ‬ ‫ َو ُﻫ َﻮ ُﺳﺒ َﺤﺎﻧ ُﻪ ﻏ ِﻨ �ﻲ َﻋﻦ ﻛﻞ َ ﺎ ِﺳ َﻮ ُاه ﻓﻜﻞ َ ﺎ ﻧﺎﻓﻰ ِﻏﻨﺎه ﻓﻬﻮ ﻨﺰه ﻋﻨﻪ؛ وﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻗ ِﺪ‬.‫ﻮﺟ ُﺪ إﻻ ِﺑ ِﻪ‬ ‫ﻧﻔﺴﻪ ﻓﻼ ﻳ‬
ُ‫ﺎﻟﺴ ْ�ﻊ‬ َ َ ْ َ
� ‫ﺎﺗ ُﻪ وﻗﻴﻮ ﻴﺘﻪ ﻓ ُﻬ َﻮ ُ َﻨ �ﺰ ٌه َﻋ ْﻨ ُﻪ َوﺑﺎﻟ ُﺠ ْ�ﻠﺔ ﻓ‬ َ ََ َ َ َ ُ ٌ � � َ َُ َ ُْ َُ َ َُْ ٌ �َُ َُ َُ �ُ َ َُ َ ُْ َ َ َ
� َ َ َ
ِ ِ ‫ﺎ ﻧﺎﻓﻰ ﻗﺪرﺗﻪ وﻗﻮﺗﻪ ﻓﻬﻮ ﻨﺰه ﻋﻨﻪ وﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺣﻲ ﻗﻴﻮم ﻓﻜﻞ ﺎ ﻧﺎﻓﻰ ﺣﻴ‬
َُُ ْ َ َْْ َُْ َْ ََ َْ ُ ْ � َ َ َ � َ َ � ُ َ َ َ َ َْ َ َ َ ْ َ َ َ ْ ُ ْ َ ْ َ ْ ْ َُ َ ََْ َْ
‫ﺎل ﺎ ﻗﺪ و رد ﻓﻜﻞ ﺎ ﺿﺎد ذﻟِﻚ ﻓﺎﻟﺴ�ﻊ ﻳﻨ ِﻔﻴﻪ ﻛ�ﺎ ﻳﻨ ِﻔﻲ ﻋﻨﻪ اﻤﻟِﺜﻞ واﻟﻜﻔﺆ‬ ِ �‫ﺎت اﻟﻜ‬ ِ ‫ﻗﺪ أﺛﺒﺖ ﻟﻪ ِﻦ اﻷﺳ�ﺎ ِء اﻟﺤﺴﻨﻰ و ِﺻﻔ‬
ْ � َ ُ ‫ﺎت ﺿ �ﺪه َﻓﺈ ْﺛ َﺒ‬ َ ‫اﻟﺸ ْﻲء َﻧ ْﻔ ٌﻲ ﻟﻀ �ﺪه َوﻟ َ�ﺎ َﻳ ْﺴ َﺘ ْﻠﺰ ُم ﺿ �ﺪ ُه َو ْاﻟ َﻌ ْﻘ ُﻞ َﻳ ْﻌﺮ ُف َﻧ ْﻔ َﻲ َذﻟ َﻚ َﻛ َ�ﺎ َﻳ ْﻌﺮ ُف ْإﺛ َﺒ‬ � َ َْ � َ
‫اﻟﻀ �ﺪﻳ ِﻦ‬ ‫ﺎت أ َﺣ ِﺪ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِِ ِ ‫ﻓ ِﺈن إﺛﺒﺎت‬
َْ � َ ُ َ َ َ ْ َ َ ُ َ ْ ُ َ ٌ َ �ُ � � َُْ ُ �َُ َ َْ ْ ْ ُ ُ َُ ُُ َْ ْ َ َ َ َ ْ ٌ َْ
‫ﺎر ﻋﻠﻰ ﺠﺮ ِد ﻧﻔ ِﻲ‬ ِ ‫ ﻓ َﻄﺮق اﻟ ِﻌﻠ ِ ِﺑﻨﻔ ِﻲ ﺎ ﻳﻨﺰه ﻋﻨﻪ اﻟﺮب ﺘ ِﺴﻌﺔ ﻻ ﻳﺤﺘﺎج ِﻓﻴﻬﺎ إﻟﻰ ِاﻻﻗ ِﺘﺼ‬.‫ﻧﻔﻲ ﻟِﻶﺧ ِﺮ وﻟِ�ﺎ ﻳﺴﺘﻠ ِﺰ ﻪ‬
ْ َ � ُ � َ � َ َْ َ َ ُ ْ َ َْ ُ � َ َ َ َ َ ََ َ � ْ� َ ُ ُْ ُ ْ َُ ََ َ َ ْ � َ ْ�
‫ﻳﻦ ﺗﻨﺎﻗ ُﻀﻮا ِﻓﻲ ذﻟِﻚ وﻓﺮﻗﻮا ﺑﻴﻦ اﻟ�ﺘ�ﺎﺛِﻠﻴ ِﻦ ﺣﺘﻰ أن ﻛﻞ ﻦ‬ ‫ اﻟ ِﺬ‬:‫ﻴﺮ‬ ِ ‫ﻮر واﻟﺘﻘ ِﺼ‬ ِ ‫ﻴﻪ واﻟﺘﺠ ِﺴﻴ ِ ﻛ�ﺎ ﻓﻌﻠﻪ أﻫﻞ َاﻟﻘﺼ‬ ِ ‫اﻟﺘﺸ ِﺒ‬
ْ� ََْ � ُ
ُ ْ َ َْ َ َ ُ َ َ َ ْ � َ ْ َ َ َ َ َ ْ � ُ َْ ْ َ ُ � ُ َ َ ْ َ َْ َ � َ ْ ً ْ َ َ َ ْ َ
‫ﻮر َﺣﺘﻰ ﻧﻔﻮا اﻟﻨﻔ َﻲ‬ ِ َ‫ﻴﻊ اﻷ‬ ِ ِ ‫أﺛﺒﺖ ﺷﻴﺌﺎ اﺣﺘﺞ ﻋﻠﻴ ِﻪ ﻦ ﻧﻔﺎه ِﺑﺄﻧﻪ ﻳﺴﺘﻠ ِﺰم اﻟﺘﺸ ِﺒﻴﻪ وﻛﺬﻟِﻚ اﺣﺘﺞ اﻟﻘﺮا ِﻄﺔ ﻋﻠﻰ ﻧﻔ ِﻲ ﺟ‬
َْ ََ ْ ْ ْ ْ ْ ٌ ْ َ َ َ � َ � َ َ َْ َ َ � َ َ َ ُ ْ َ َ َْ َ َ َ ُ َْ َ ُ َ ُ َ ُ َ َ
‫ﻴﻪ ِﺑﺎﻟ َ�ﻮ ُﺟﻮ ِد أو اﻟ َ�ﻌ ُﺪومِ ﻓﻠ ِﺰ َم ﻧﻔ ُﻲ‬ ‫ ﻻ ﻳﻘﺎل ﻻ ﻮﺟﻮد وﻻ ﻟﻴﺲ ِﺑ�ﻮﺟﻮ ِد وﻻ ﺣﻲ وﻻ ﻟﻴﺲ ِﺑﺤﻲ؛ ِﻷن ذﻟِﻚ ﺗﺸ ِﺒ‬:‫ﻓﻘﺎﻟﻮا‬
�‫ أ ْﻋ َﻈ ُ �ﺎ‬:‫ﺎدات‬ َ َ �َ ‫إن َﻫ ُﺆ َﻻء َﻳ ْﻠ َﺰ ُ ُﻬ ْ ْﻦ َﺗ ْﺸﺒﻴﻬﻪ ﺑ ْﺎﻟ َ� ْﻌ ُﺪو َ ﺎت َو ْاﻟ ُ� ْ� َﺘﻨ َﻌﺎت َو ْاﻟ َﺠ‬ � � ‫ﺎﻋﺎ ُﺛ‬ ً َ ْ َْ َْ َُ َْ َُ َ َْ �
ِ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ‫ وﻫﻮ أﻇﻬﺮ اﻷﺷﻴﺎ ِء ا ِﺘﻨ‬:‫اﻟﻨ ِﻘﻴﻀﻴ ِﻦ‬
ََ َْ َ َ ُ َ ْ َ َ ٌَ �ُ َُْ ٌ�َُ َُ � َ َْ َ َْ ُ ُ َُ َ َْ َ ْ َ ْ ْ� ْ ُْ �َ
‫ﺎج إﻟﻰ َﻫﺬا َوﻗﺪ ﺗﻘ �ﺪ َم‬ ‫ﻳﺴ ِﻪ ﻋ�ﺎ ﻫﻮ ﻨﺰه ﻋﻨﻪ ﺘ ِﺴﻌﺔ ﻻ ﺗﺤﺘ‬ ِ ‫ﻳﻬ ِﻪ وﺗﻘ ِﺪ‬ ِ ِ ‫ﺰ‬ ‫ﻨ‬ ‫ﺗ‬ ‫ق‬ ‫ﺮ‬ ‫ﻄ‬ ‫ﻓ‬ ‫ﻴﻦ‬ ‫ﻠ‬
ِ ِ ‫ﺎﻜ‬ ‫ﻴﻪ ِﺑﺎﻷﺣﻴﺎ ِء اﻟ‬ ِ ‫ﻓﺮ وا ِﻨﻪ ِﻦ اﻟﺘﺸ ِﺒ‬
ْ� ُ َ ُ َ َُْْ � َ َ ََ ََ َ َْ َ ْ � ُ�َ ُ ْ َ ْ ْ ُ � َ َُ ْ ْ � ُ َ ُْ َُْ َُْ َ � َ
َ
‫ﻴﻪ وﻻ ﻛ�ﺎل ﻓ ِﺈن اﻟ�ﻌﺪوم ﻳﻮﺻﻒ ِﺑﺎﻟﻨﻔ ِﻲ‬ ِ ‫ﺎت إذ ﺠﺮد اﻟﻨﻔ ِﻲ ﻻ ﺪح ِﻓ‬ ِ ‫ اﻟﻨﻔ ُﻲ اﻟ�ﺘﻀ�ﻦ ﻟِ ِﻺﺛﺒ‬- ‫ ﺳﺒﺤﺎﻧﻪ‬- ‫أن ﺎ ﻳﻨﻔﻰ ﻋﻨﻪ‬
َََ َ َ ًَ ْ َْ ْ� َ َ
� َ ََ َ ُ � َُ ً ْ َ َ َ َ َْ َ َ ُ َْْ ُ ْ ُ َ َ ُ َْْ َ
‫ﺎت اﻟﻨﻘ ِﺺ ﻧﻘ ٌﺺ ُ ﻄﻠﻘﺎ ﻛ َ�ﺎ أ �ن ُ َ�ﺎﺛﻠﺔ‬ ِ ‫ات وﻟﻴﺲ ﻫﺬا ﺪﺣﺎ ﻟﻪ ِﻷن ﺸﺎﺑﻬﺔ اﻟﻨﺎ ِﻗ ِﺺ ِﻓﻲ ِﺻﻔ‬ ِ ‫واﻟ�ﻌﺪوم ﻻ ﻳﺸ ِﺒﻪ اﻟ�ﻮﺟﻮد‬
� ‫ﻴﻪ ُﻳ َﻨ �ﺰ ُه َﻋ ْﻨ ُﻪ‬ ٌ ‫ﻴﻞ َو َﺗ ْﺸﺒ‬ ٌ َْ َ � ْ َ ُ ْ َْ
‫اﻟﺮ �ب ﺗﺒﺎرك وﺗﻌﺎﻟﻰ‬ ِ ‫ﺎت ﺗ� ِﺜ‬ ِ ‫ﻮق ِﻓﻲ ﺷ ْﻲ ٍء ِﻦ اﻟﺼﻔ‬ ِ ‫اﻟ�ﺨﻠ‬
It is said [in response]: Everything that negates the Attributes of Perfection established
for All!h is something He is transcendent above. This is because the establishment of one
of two opposites necessitates the negation of the other. Thus, when it is known that He
is Existent, Necessary Being in Himself (W!jib al-Wujūd bi-nafsihi), and that He is Pre-
eternal, Necessarily Pre-eternal (Qad"m W!jib al-Qidam), it is known that non-existence
(‘adam) and origination (ḥudūth) are impossible for Him. It is also known that He is Self-
Sufficient, free of need from all else (Ghan" ‘amm! siw!h). Anything dependent on
something else for some aspect of its own needs is not existent in itself; rather, its
existence depends on itself and that other thing which provides what it needs, so it
cannot exist without it. But He, Glorified is He, is Self-Sufficient, free of need from
everything other than Himself. Therefore, everything that contradicts His Self-Sufficiency
(Ghin!) is something He is transcendent above. He, Glorified is He, is All-Powerful (Qad"r),
Strong (Qaw"); therefore, everything that contradicts His Power (Qudrah) and Strength
(Quwwah) is something He is transcendent above. He, Glorified is He, is Ever-Living
(Ḥayy), Self-Subsisting (Qayyūm); therefore, everything that contradicts His Life (Ḥay!h)
and Self-Subsistence (Qayyūmiyyah) is something He is transcendent above. In
summary, revelation (sam’) has affirmed for Him the Most Beautiful Names (Al-Asm!’ al-
Ḥusn!) and Attributes of Perfection (Ṣif!t al-Kam!l) that have been transmitted.
Consequently, everything that opposes these perfections is negated by revelation, just as
revelation negates any equal (mithl) or peer (kufu’) for Him. For affirming something
necessitates negating its opposite and whatever its opposite entails. Reason (‘aql) also
recognizes the negation of these imperfections just as it recognizes the affirmation of
their opposites [i.e., perfections]. Thus, affirming one of two opposites is a negation of the
other and its necessary implications. Therefore, the ways of knowing what imperfections
the Lord is to be declared free from are vast and do not require restricting oneself merely
to negating resemblance (tashb"h) and corporeality (tajs"m), as done by those deficient

70
in understanding and negligent in methodology, who contradicted themselves and
differentiated between analogous things. This reached the point where anyone who
affirmed anything was countered by those who negated it with the argument that it
necessitates resemblance. Similarly, the Qar!mi'ah (an extreme B!'in" sect) argued for
the negation of all things, even negating negation itself, saying: ‘It cannot be said He is
‘existent’ nor ‘non-existent,’ nor ‘living’ nor ‘not living,’ because that constitutes
resemblance to the existent or the non-existent.’ This necessitates the negation of two
contradictories, which is the most obviously impossible position. Furthermore, these
[Negators] inevitably fall into resembling All!h to non-existent things, impossible
concepts, and inanimate objects, which is far worse than the resemblance to perfect,
living beings they sought to avoid. The paths to declaring His transcendence (tanz"h) and
sanctity (taqd"s) above all that He is free from are expansive and do not require resorting
to this [flawed methodology]. It has already been established that the negation applied
to Him, Glorified is He, must be a negation that implies affirmation [of the opposite
perfection], since mere negation contains no praise or perfection. Non-existence itself is
described by negations, and the non-existent does not resemble existing things, yet this
is no praise for it. Resembling something deficient in its attributes of deficiency is absolute
deficiency, just as resembling creation in any of its attributes constitutes
anthropomorphism (tamth"l) and resemblance (tashb"h) from which the Lord, Blessed
and Exalted is He, is transcendent.
‫ﺎل‬ َ َ � ُ َ � َ ُ ْ � َ َ َ َ ُ ْ َ ٌ � َ ُ َ ُ َ َ َ � ُ ْ َ ْ َ � َ ُ � َ َ ُ ْ َ ُ � َ ُ ْ َ َ َ �َ ‫اﻟﻨ ْﻘ ُﺺ ﺿ �ﺪ ْاﻟ َﻜ‬ � َ
ِ �‫ﺎل؛ وذﻟِﻚ ِﺜﻞ أﻧﻪ ﻗﺪ ﻋ ِﻠ أﻧﻪ ﺣﻲ واﻟ�ﻮت ِﺿﺪ ذﻟِﻚ َﻓﻬﻮ ﻨﺰه ﻋﻨﻪ؛ وﻛﺬﻟِﻚ اﻟﻨﻮم و ُاﻟﺴﻨﺔ ِﺿﺪ ﻛ‬ َِ ِ ‫و‬
ْ ْ
ٌ‫اﻟﺸ ْﺮ ُب َو َﻧ ْﺤ ُﻮ ذﻟ َﻚ ْﻦ اﻷ ُ ﻮر ﻓﻴﻪ اﻓﺘ َﻘﺎر‬ َ ُ ْ
� َ ْ َ �ُ َ َ ُْ ْ ْ ٌ ْ �
َ ُ ُ َ َ َ َْ ُ َ ْ� �َ ْ َ َ َ ْ
ِ ِ ِ ِ ِ ِ ‫اﻟﺤﻴﺎ ِة ﻓ ِﺈن اﻟﻨﻮم أﺧﻮ اﻟ�ﻮ ِت وﻛﺬﻟِﻚ اﻟﻠﻐﻮب ﻧﻘﺺ ِﻓﻲ اﻟﻘﺪر ِة واﻟﻘﻮ ِة واﻷﻛﻞ و‬
ْ َ � ُ َ َْ َ َ ْ َ َْ َ َ ْ ُ � َ َ َ َ َ َ ْ َ َ
‫ وﻛﻞ ﻦ‬.‫ﺎد ﺑِ ِﻪ وﻧﺤﻮ ذﻟِﻚ ﺗﺘﻀ�ﻦ ِاﻻﻓ ِﺘﻘﺎر إﻟﻴ ِﻪ و ِاﻻﺣ ِﺘﻴﺎج إﻟﻴ ِﻪ‬ َ ‫َإﻟﻰ َ ْﻮ ُﺟﻮد َﻏ ْﻴﺮه َﻛ َ�ﺎ أَ �ن اﻻ ْﺳﺘ َﻌ َﺎﻧ َﺔ ﺑ ْﺎﻟ َﻐ ْﻴﺮ َواﻻ ْﻋﺘ َﻀ‬
ِ ِ ِ ِ ِ ِ ِِ ٍ
ْ
ْ ُُ ْ َ َْ َ َْ ْ ً َْ ْ َْ َْ َ ْ َ َْ َ َ ُ َْ ُ ْ ْ َ ُ َ ْ َ
‫ﺎج إﻟﻰ َ ﻦ َﻳﺤ ِ ﻠ ُﻪ أو ُﻳ ِﻌﻴﻨ ُﻪ َﻋﻠﻰ ِﻗ َﻴﺎمِ ذاﺗِ ِﻪ َوأﻓ َﻌﺎﻟِ ِﻪ ﻓ ُﻬ َﻮ ُ ﻔﺘ ِﻘ ٌﺮ إﻟﻴ ِﻪ ﻟﻴ َﺲ ُ ﺴﺘﻐ ِﻨﻴﺎ َﻋﻨ ُﻪ ِﺑﻨﻔ ِﺴ ِﻪ ﻓﻜﻴﻒ َ ﻦ َﻳﺄﻛﻞ َو َﻳﺸ َﺮ ُب‬ ‫ﻳﺤﺘ‬
َْ َ ُ َ ْ َ ََ ُ ُ َْ َ َُ ََْ ْ َ َ ََ َ � َ ْ ْ َُ َْ َُ � ُ َ ْ ُْ َ ُ َ ْ َ ُ � َ ُ ْ َ
‫واﻵ ِﻛﻞ واﻟﺸ ِﺎرب أﺟﻮف واﻟ�ﺼ�ﺖ اﻟﺼ�ﺪ أﻛ�ﻞ ِﻦ اﻵ ِﻛ ِﻞ واﻟﺸ ِﺎر ِب وﻟِﻬﺬا ﺎﻛﻧﺖ اﻟ�ﻼﺋِﻜﺔ ﺻ ﺪا ﻻ ﺗﺄﻛﻞ وﻻ ﺗﺸﺮب وﻗﺪ‬
َ ْ َْ َ َْ ُ َ ْ َ ُ ُ ْ َ ْ َُْ َ �ََ َْ �ُ َ َ َْ ُ َ ْ َ ُ ْ َ َ ََ َ َ �ُ � َ َ �ََ
‫ﻳﻬ ِﻪ َﻋﻦ ذﻟِ َﻚ‬ ِ ‫ﻮق ﻓﺎﻟﺨﺎﻟِﻖ أوﻟﻰ ﺑِ ِﻪ وﻛﻞ ﻧﻘ ٍﺺ ﺗﻨﺰه ﻋﻨﻪ اﻟ�ﺨﻠﻮق ﻓﺎﻟﺨﺎﻟِﻖ أوﻟ ْﻰ ﺑِﺘﻨ ِﺰ‬ ِ ‫ﺎل ﺛﺒﺖ ﻟِ�ﺨﻠ‬ ٍ �‫ﺗﻘﺪم أن ﻛﻞ ﻛ‬
ْ َ ُُ َ َ َ ْ َ �
‫اﻟﺼ َ� ُﺪ اﻟ ِﺬي ﻻ َﺟﻮف ﻟ ُﻪ َوﻻ َﻳﺄﻛﻞ َوﻻ َﻳﺸ َﺮ ُب َو َﻫ ِﺬ ِه‬ � ‫اﻟﺼ َ� ُﺪ﴾ َو‬
� ‫اﷲ‬ ُ � ﴿ :‫اﻟﺴ ْ� ُﻊ َﻗ ْﺪ َﻧ َﻔﻰ َذﻟ َﻚ ﻓﻲ َﻏ ْﻴﺮ َ ْﻮﺿ ٍﻊ َﻛ َﻘ ْﻮﻟﻪ َﺗ َﻌ َﺎﻟﻰ‬ � ‫َو‬
ِِ ِ ِ ِ ِ
َْ ٌ ُ َ � َ َ ْ َ ُ ْ ُ َ ْ َ � ُ َ َْ � َ َ ََ َْ ََ ُ ْ َ ْ َ َْ َ ْ � ُ َ َ َ َُ �
‫ ﴿ ﺎ اﻟ� ِﺴﻴﺢ اﺑﻦ ﺮ ﻳ إﻻ رﺳﻮل ﻗﺪ‬:‫ﻴﺢ وأ ِﻪ‬ ِ ‫ﺎب وﻗﺎل ِﻓﻲ ﺣﻖ اﻟ� ِﺴ‬ ِ ‫اﻟﺴﻮرة ِﻫﻲ ﻧﺴﺐ اﻟﺮﺣ� ُ ِﻦ أو ِﻫﻲ اﻷﺻﻞ ِﻓ ْﻲ ﻫﺬا اﻟﺒ‬
َْ َ َ َ َ � ََ � ُُ ْ َْ َ َ ً َ َ َ َ َ َ َ َ َ � َُ َ َ ٌَ ُ � َْ ْ ْ َ َ
‫ﻳﻬ ِﻪ‬ ِ ِ ‫ﺰ‬ ‫ﻨ‬ ‫ﺗ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ذ‬ ‫ل‬ ‫ﺪ‬ ‫ﻓ‬ ‫ﺔ‬‫ﻴ‬
ِ ِ ‫ﻫ‬ ‫ﻮ‬‫ﻟ‬ ‫اﻷ‬ ‫ﻲ‬
ِ ‫ﻔ‬ ‫ﻧ‬ ‫ﻰ‬‫ﻠ‬ ‫ﻋ‬ ‫ﻴﻼ‬ ‫ﻟ‬
ِ ‫د‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ذ‬ ‫ﻞ‬ ‫ﻌ‬ ‫ﺠ‬ ‫ﻓ‬ ﴾ ‫ﺎم‬ ‫اﻟﺮ ُﺳﻞ َوأ � ُﻪ ِﺻ �ﺪﻳﻘﺔ ﺎﻛﻧﺎ َﻳﺄﻛﻼ ِن اﻟﻄﻌ‬ ‫ﺧﻠﺖ ِﻦ ﻗﺒ ِﻠ ِﻪ‬
َ ْ َ ْ َْ َ ْ� َ َ
ْ ْ ُ َ ْ َ َ َ ُ ْ ََ ُ َ � َ ُ َْ َ َْ ْ َ َْ ْ َ َ َ َ َ ْ َ
:‫ﺎء اﻷﻛ ِﻞ َواﻟﺸﺮ ِب ﻓﺎﻟﻐ ِﻨ �ﻲ اﻟ ُ�ﻨ �ﺰ ُه َﻋﻦ ذﻟِ َﻚ‬ ‫ ِﻫﻲ أﻋﻀ‬:‫ﻳﻖ اﻷوﻟﻰ واﻷﺣﺮى واﻟﻜ ِﺒﺪ واﻟﻄﺤﺎل وﻧﺤﻮ ذﻟِﻚ‬ ِ ‫ﻋﻦ ذﻟِﻚ ِﺑﻄ ِﺮ‬
ََ ْ َ ْ َ َ ْ ْ ْ َ ََْ ٌ ُ َْ َُ َ ُْ َُ َ ْ ْ َ ََْ َ� َ َْ َ َ َ َ ْ َ ٌ�َُ
‫ﺎل؛‬ ِ �‫ﺎت اﻟ َﻜ‬ ِ ‫ﻨﺰه ﻋﻦ آﻻ ِت ذﻟِﻚ ﺑِﺨِ ﻼ ِف اﻟﻴ ِﺪ ﻓ ِﺈﻧﻬﺎ ﻟِﻠﻌ� ِﻞ واﻟ ِﻔﻌ ِﻞ وﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻮﺻﻮف ﺑِﺎﻟﻌ� ِﻞ واﻟ ِﻔﻌ ِﻞ؛ إذ ذاك ِﻦ ِﺻﻔ‬
َْ َ َ َ َ ْ َ َ ََْ َ َ � ْ َ ٌ�َُ َُ َ ُْ َُ َ ْ ْ َ َ ُ َْ َ ْ � َُ ْ ََ َْ ْ ُ َْ ْ ََ َ َ
‫ﺎﺑ ِﻪ‬ ِ ‫ وﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻨﺰه ﻋﻦ اﻟﺼﺎ ِﺣﺒ ِﺔ واﻟﻮﻟ ِﺪ وﻋﻦ آﻻ ِت ذ ِﻟﻚ وأﺳﺒ‬.‫ﻓ�ﻦ ﻳﻘ ِﺪر أن ﻳﻔﻌﻞ أﻛ�ﻞ ِ�ﻦ ﻻ ﻳﻘ ِﺪر ﻋﻠﻰ اﻟ ِﻔﻌ ِﻞ‬
َ ْ ُ� َ َ َْ َ ََْ َ َُ َ ُْ َُْ ُ�َُ � َ ْ َ ْ َ َ ْ � ٌ َْ ْ ُ َُ ُ ْ ُ ْ َ ُ َُْ َ َ َ َ
‫ﺎت‬ ِ ‫ ﻓ ِﺈﻧﻪ ِﻦ ِﺻﻔ‬:‫ ﻫﻮ ﺴﺘﻠ ِﺰم اﻟﻀﻌﻒ واﻟﻌﺠﺰ اﻟ ِﺬي ﻳﻨﺰه ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ؛ ِﺑﺨِ ﻼ ِف اﻟﻔﺮ ِح واﻟﻐﻀ ِﺐ‬:‫وﻛﺬﻟِﻚ اﻟﺒﺎﻜء واﻟﺤﺰن‬
‫ون‬ َ ‫اﻟﺼ َ� َوﺑ ْﺎﻟ َﺒ َﺼﺮ ُد‬ � ‫ون‬ َ ‫ﺎﻟﺴ ْ�ﻊ ُد‬ � ‫ون ْاﻟ َ� ْﻮت َوﺑ‬ َ ‫ون ْاﻟ َﺠ ْﻬﻞ َوﺑ ْﺎﻟ َﺤ َﻴﺎة ُد‬ َ ‫ون ْاﻟ َﻌ ْﺠﺰ َوﺑ ْﺎﻟﻌ ْﻠ ُد‬ َ ‫ﻮﺻ ُﻒ ﺑ ْﺎﻟ ُﻘ ْﺪ َرة ُد‬ َ ‫ْاﻟ َﻜ َ�ﺎل َﻓ َﻜ َ�ﺎ ُﻳ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ْ َ َ ْ َ ُ � ‫ون ْاﻟ ُﺤ ْﺰن َوﺑ‬ َ ‫ﻮﺻ ُﻒ ﺑ ْﺎﻟ َﻔ َﺮ ِح ُد‬ َ ‫ َﻓ َﻜ َﺬﻟ َﻚ ُﻳ‬: ‫ون ْاﻟ ُﺒ ْﻜ‬ َ ‫ْاﻟ َﻌ َ�ﻰ َوﺑ ْﺎﻟ َﻜ َﻼ ُد‬
‫ون اﻟ ُﺒﺎﻜ ِء َوﻧﺤ ِﻮ ذ ِﻟ َﻚ‬ ‫ﺎﻟﻀ ِﺤ ِﻚ د‬ ِ ِ ِ ِ ِ ِ‫م‬ ِ
Imperfection (naq)) is the opposite of perfection (kam!l). For example, it is known that
He is Living (Ḥayy), and death is its opposite; therefore, He is transcendent above death.
Likewise, sleep (nawm) and slumber (sinah) contradict the perfection of life, for sleep is
the brother of death. Similarly, fatigue (lughūb) is a deficiency in power and strength.
Eating, drinking, and similar actions entail dependence (iftiq!r) on another existent being.
Likewise, seeking help from another (isti’!nah), relying on another for support (i’ti.!d),
and similar actions imply dependence and need. Anyone who needs another to sustain
him or assist him in his existence and actions is dependent on that other, not self-
sufficient. How much more so for one who eats and drinks? The eater and drinker are
hollow (ajwaf), whereas the solid, eternally Besought of all (Al-Mu)mat A)-Ṣamad) is

71
more perfect than the eater and drinker. This is why the angels are )amad (solid, self-
contained, without need for food), neither eating nor drinking. It has already been
mentioned that every perfection established for a creature, the Creator is more entitled
to it, and every imperfection from which a creature is free, the Creator is even more
worthy of being declared free from it. Revelation (sam’) has negated such needs in
several places, such as His statement, Most High: {All!h, A)-Ṣamad (the Self-Sufficient
Master, Whom all creatures need, He neither eats nor drinks)} [Al-Ikhl!): 2]. A)-Ṣamad is
the one who has no internal cavity and does not eat or drink. This Sūrah is the lineage of
the Most Merciful (nasab Ar-Raḥm!n) or the foundational text in this subject. Regarding
the Messiah (‘(s!) and his mother, All!h said: {The Messiah, son of Maryam (Mary), was
no more than a Messenger; many were the Messengers that passed away before him.
His mother was a )idd"qah (truthful woman). They both used to eat food.} [Al-M!’idah:
75]. All!h made their eating food evidence against their divinity (ulūhiyyah). This
indicates, a fortiori, that He (All!h) is transcendent above such needs. The liver, spleen,
and similar organs are the apparatus for eating and drinking. Therefore, the Self-Sufficient
One (Al-Ghan"), who is transcendent above eating and drinking, is also transcendent
above the instruments associated with them. This is unlike the Hand (Yad), for it is
associated with action and doing, and He, Glorified is He, is described with action and
doing, as these are attributes of perfection. One who is able to act is more perfect than
one unable to act. He, Glorified is He, is transcendent above having a consort ()!ḥibah)
or offspring (walad), and above the means and causes associated with that. Likewise,
weeping (buk!’) and sadness (ḥuzn) necessarily imply weakness and incapacity, from
which He, Glorified is He, is transcendent. This contrasts with joy (faraḥ) and anger
(gha.ab), which are attributes of perfection [when ascribed to All!h in a manner befitting
His Majesty]. Just as He is described with Power (Qudrah) rather than incapacity (‘ajz),
with Knowledge (‘Ilm) rather than ignorance (jahl), with Life (Ḥay!h) rather than death
(mawt), with Hearing (Sam’) rather than deafness ()amam), with Sight (Ba)ar) rather
than blindness (‘am!), and with Speech (Kal!m) rather than muteness (bukm), so too is
He described with Joy (Faraḥ) rather than sadness (ḥuzn), and with Laughter (0aḥik)
rather than weeping (buk!’), and so forth.
‫ﻮن‬َ ‫ﻮز أَ ْن َﺗ ُﻜ‬ُ ُ َ َ َ ٌ ْ َ ْ َ َ َْ َ َُ � َ َ َ َُ َ ُ ُ َ ُ َ َ ْ ُ ُ � َ ْ ُ ْ � ُ َ َ ْ َ َ ْ َ ْ َ ََ ْ َ َ ً ََْ
‫وأﻳﻀﺎ ﻓﻘﺪ ﺛﺒﺖ ِﺑﺎﻟﻌﻘ ِﻞ ﺎ أﺛﺒﺘﻪ اﻟﺴ�ﻊ ِﻦ أﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻛﻔﺆ ﻟﻪ وﻻ ﺳ ِ ﻲ ﻟﻪ وﻟﻴﺲ ﻛ ِ ﺜ ِﻠ ِﻪ ﺷﻲء ﻓﻼ ﻳﺠ‬
ُ‫ﻮﻗﺎت َﻓ ُﻴ ْﻌ َﻠ ُ َﻗ ْﻄ ًﻌﺎ أَ �ﻧﻪ‬ َ ُ ْ َْ َ ْ َ َ َ َ َ ْ َ َ َ ََ َ ُ ْ َْ ْ َ َ َ َ َُُ َ
ِ ‫ﺎت اﻟ�ﺨﻠ‬ ِ ‫ﺎت وﻻ ﺣ ِﻘﻴﻘ ِﺔ ﺷ ْﻲ ٍء ِﻦ ِﺻﻔﺎﺗِ ِﻪ ﻛﺤ ِﻘﻴﻘ ِﺔ ﺷ ْﻲ ٍء ِﻦ ِﺻﻔ‬ ِ ‫ﺣ ِﻘﻴﻘﺘﻪ ﻛﺤ ِﻘﻴﻘ ِﺔ ﺷ ْﻲ ٍء ِﻦ اﻟ�ﺨﻠﻮﻗ‬
ََ َ � َ ْ ََ َْ ْ َ َ َ ْ َ َ َ َ ْ َ َ ََ ْ َ َ ََ � َ َ َ َ َ ْ َ َ ُ ْ َ ْ ْ ْ َ َْ
‫ات وﻻ اﻟﻜﻮا ِﻛ ِﺐ وﻻ اﻟﻬﻮا ِء وﻻ اﻟ�ﺎ ِء وﻻ اﻷر ِض وﻻ اﻵد ِﻴﻴﻦ وﻻ‬ ِ ‫ﺎت ﻻ اﻟ�ﻼﺋِﻜ ِﺔ وﻻ اﻟﺴ�ﻮ‬ ِ ‫ﻟﻴﺲ ِﻦ ِﺟﻨ ِﺲ اﻟ�ﺨﻠﻮﻗ‬
َ� َ َ ْ ْ ْ َ َ ُ َْْ ْ َ ََ َ ُ ْ َ َُ َ َ � ُ َ َْ َْ َ َ َْ ََ ْ ُ ْ ََ ْ َ َْ
َ َ
‫ات أﺑ َﻌ ُﺪ ِﻦ َﺳﺎ ِﺋ ِﺮ اﻟ َﺤﻘﺎ ِﺋ ِﻖ وأن‬ ِ ‫أﺑﺪا ِﻧ ِﻬ وﻻ أﻧﻔ ِﺴ ِﻬ وﻻ ﻏﻴ ِﺮ ذ ِﻟﻚ ﺑﻞ ﻳﻌﻠ أن ﺣ ِﻘﻴﻘﺘﻪ ﻋﻦ �ﺎﺛﻼ ِت ﺷ ْﻲ ٍء ِﻦ اﻟ�ﻮﺟﻮد‬
َ َََ َ َ َْ َ ْ َ َ ُ ْ َ َ َ َ ُ ْ َْ ْ َ َ َ ََ َ ُ ْ ُ َ َْ َْ َ َََُ َُ
‫ َﺟﺎز‬:‫ﻮق آﺧ َﺮ ﻓ ِﺈ �ن اﻟ َﺤ ِﻘﻴﻘﺘﻴ ِﻦ إذا ﺗ َ�ﺎﺛﻠﺘﺎ‬ ٍ ‫ﺎت ﻟِﺤ ِﻘ َﻴﻘ ِﺔ ﺨﻠ‬ِ ‫�ﺎﺛﻠﺘﻪ ﻟِﺸ ْﻲ ِء ِﻨﻬﺎ أﺑﻌﺪ ِﻦ �ﺎﺛﻠ ِﺔ ﺣ ِﻘﻴﻘ ِﺔ ﺷ ْﻲ ٍء ِﻦ اﻟ�ﺨﻠﻮﻗ‬
َْ َْ َْ َ ْ َ َ ُ ُ َ ْ ُ َََْ ََ َ َ َ َ ََ َ َ َ َ َ ْ ُ ْ َ َ ُ ُ َ َ َ َ �ُ َ َ
‫اﺟ ِﺐ ﺑِﻨﻔ ِﺴ ِﻪ َ ﺎ‬ ِ ‫ ﻓﻴﻠﺰم أن ﻳﺠﻮز ﻋﻠﻰ اﻟﺨﺎﻟِ ِﻖ اﻟﻘ ِﺪﻳ ِ اﻟﻮ‬.‫ﻋﻠﻰ ﻛﻞ وا ِﺣﺪ ٍة ﺎ ﻳﺠﻮز ﻋﻠﻰ اﻷﺧﺮى و وﺟﺐ ﻟﻬﺎ ﺎ َ وﺟﺐ ﻟﻬﺎ‬
� ُ ُ ََ ََْ َ ُ ُْ ْ َ َ ُ َُْ َ ََ َ َُْ ْ َ َ َ ْ َ ََْ ْ ُ ْ َْ َ ْ ُْ ََ ُ ُ َ
‫ﻮن اﻟﺸ ْﻲ ُء‬ ‫ﻮب واﻟﻔﻨﺎ ِء ﻓﻴﻜ‬ ِ ‫ﻮق ِﻦ اﻟﻌﺪمِ واﻟﺤﺎﺟ ِﺔ وأن ﻳﺜﺒﺖ ِﻟﻬﺬا ﺎ ﻳﺜﺒﺖ ِﻟﺬ ِﻟﻚ ِﻦ اﻟﻮﺟ‬ ِ ‫ﻳﺠﻮز ﻋﻠﻰ اﻟ�ﺤﺪ ِث اﻟ�ﺨﻠ‬
َ ْ ْ َ َ ْ َ ْ َ َ
ْ َ � ُ َْ ٌ ْ َ َ َ ً ُ ْ َ ً ُ َْ َْ َ َْ َ َْ ً َ ُ َْ
‫ﻴﻀﻴ ِﻦ َو َﻫﺬا ِ ��ﺎ ُﻳﻌﻠ ُ ِﺑ ِﻪ ُﺑﻄﻼ ُن ﻗﻮ ِل اﻟ ُ�ﺸ �ﺒ َﻬ ِﺔ‬ ‫اﺟ ٍﺐ ِﺑﻨﻔ ِﺴ ِﻪ ﻮﺟﻮدا ﻌﺪو ﺎ وذﻟِﻚ ﺟ�ﻊ ﺑﻴﻦ اﻟﻨ ِﻘ‬ َِ ‫اﺟﺒﺎ ِﺑﻨﻔ ِﺴ ِﻪ ﻏﻴﺮ و‬ ِ ‫اﻟﻮا ِﺣﺪ و‬
ً َ �ُ ُ ْ َْ ْ َ ُ� َ ََ َ َ ْ َ َ َ َ ٌَ ْ َ َ َ ٌ َ َ َ ُ َُ َ �
‫ ﺑﺼﺮ ﻛﺒﺼ ِﺮي أو ﻳﺪ ﻛﻴ ِﺪي وﻧﺤ ِﻮ ذﻟِﻚ ﺗﻌﺎﻟﻰ اﷲ ﻋﻦ ﻗﻮﻟِ ِﻬ ﻋﻠﻮا ﻛ ِﺒﻴﺮا‬:‫اﻟ ِﺬﻳﻦ ﻳﻘﻮﻟﻮن‬
Furthermore, reason (‘aql) confirms what revelation (sam’) establishes: that He, Glorified
is He, has no peer (kufu’), no namesake (sam"), and {There is nothing whatsoever like
unto Him} [Ash-Shūr!: 11]. Therefore, it is impossible for His essential reality (ḥaq"qah) to
be like the essential reality of any created thing, nor for the reality of any of His Attributes
to be like the reality of any attribute of created things. Thus, it is known with certainty
that He is not of the same kind (jins) as created beings—not angels, nor heavens, nor
stars, nor air, nor water, nor earth, nor humans, neither their bodies nor their souls, nor
anything else. Rather, it is known that His reality is further removed from resembling any

72
existing thing than any other reality is from another. His resemblance to anything is more
remote than the resemblance of the reality of one created thing to the reality of another
created thing. This is because if two realities were similar, whatever is possible for one
would be possible for the other, and whatever is necessary for one would be necessary
for the other. This would imply that the Creator—the Pre-eternal, Necessary Being in
Himself—could be subject to what is possible for the originated, created being, such as
non-existence and need. It would also imply affirming for the created being what is
affirmed for the Creator, such as necessary existence and eternity [or impossibility of
annihilation]. This would lead to the same thing being simultaneously necessary in itself
and not necessary in itself, existent and non-existent—a conjunction of contradictories.
This demonstrates the falsehood of the statement of the Anthropomorphists
(Mushabbihah) who say, ‘[His] Sight is like my sight,’ or ‘[His] Hand is like my hand,’ and
similar claims. Exalted is All!h, far above their assertions!
ْ ْ َ َْ َ َ َ ُ ُ َ َ ْ َ ُ ْ َ ُ � َ ُ َ َ َ َُ ُ ُ ْ َ َ َ َ ْ َ ُ ُ ُ ْ َ ْ َ َْ َ
ٌ ‫ﻷ �ن َﻫ َﺬا َ ْﺒ ُﺴ‬
.‫ﻮط ِﻓﻲ ﻏﻴ ِﺮ َﻫﺬا اﻟ َ�ﻮ ِﺿ ِﻊ‬ ِ ‫وﻟﻴﺲ اﻟ�ﻘﺼﻮد ﻫﻨﺎ اﺳ ِﺘﻴﻔﺎء ﺎ ﻳﺜﺒﺖ ﻟﻪ وﻻ ﺎ ﻳﻨﺰه ﻋﻨﻪ واﺳ ِﺘﻴﻔﺎء ﻃﺮ ِق ذﻟِﻚ؛‬
َ ُ ْ ْ ْ ْ ُ َْ ً ْ ً َْ ْ � َُْ َ َ َ َ َ ُ ُ َ َ َ َ ُ ْ� َ ُ ُ ُ َْ ْ َ� َ
‫اﻟﺴ� ُﻊ ﻧﻔﻴﺎ َو إِﺛ َﺒﺎﺗﺎ َوﻟ َﻳﻜﻦ ِﻓﻲ اﻟ َﻌﻘ ِﻞ َ ﺎ ُﻳﺜ ِﺒﺘ ُﻪ َوﻻ‬ ‫ﻴﻪ َﻋﻠﻰ َﺟ َﻮا ِ ِﻊ ذﻟِﻚ وﻃﺮ ِﻗ ِﻪ و ﺎ ﺳﻜﺖ ﻋﻨﻪ‬ ‫و إِﻧ�ﺎ اﻟ�ﻘﺼﻮد ﻫﻨﺎ اﻟﺘﻨ ِﺒ‬
َُ َ ْ َ َ ُ َ ْ َ ُ َ ْ َ َ � َ ُ ُ ْ َ َ ُ َ ْ َ َ ْ َ َ ْ َ َ ُ َ ُ ُ َ ْ َ َ ُ ْ ُ َ َْ ََ ُُ ُْ ََ َُْ َ َْ َ ْ
‫ ﻓﻨﺜ ِﺒﺖ ﺎ ﻋ ِﻠ�ﻨﺎ ﺛﺒﻮﺗﻪ وﻧﻨ ِﻔﻲ ﺎ ﻋ ِﻠ�ﻨﺎ ﻧﻔﻴﻪ وﻧﺴﻜﺖ ﻋ�ﺎ ﻻ ﻧﻌﻠ ﻧﻔﻴﻪ وﻻ إﺛﺒﺎﺗﻪ‬.‫َﻳﻨ ِﻔﻴﻪ ﺳﻜﺘﻨﺎ ﻋﻨﻪ ﻓﻼ ﻧﺜ ِﺒﺘﻪ وﻻ ﻧﻨ ِﻔﻴﻪ‬
َ ُ � َ‫َوا‬
ُ ‫ﷲ أ ْﻋ َﻠ‬

The purpose here is not to exhaustively enumerate all that is affirmed for Him or all that
He is declared transcendent above, nor to detail all the methods for establishing this, as
these matters are elaborated upon elsewhere. Rather, the aim here is to highlight the
comprehensive principles and methodologies involved. Regarding matters about which
revelation (sam’) is silent, neither affirming nor negating, and for which reason (‘aql)
provides no basis for affirmation or negation, we too remain silent. We neither affirm nor
negate them. Thus, we affirm what we know to be established, we negate what we know
must be negated, and we remain silent about that which we have no knowledge of its
negation or affirmation. And All!h knows best.
َْ ْ ُْ ْ � َ ْ
‫آن ُﻳ َﺒ �ﻴ ُﻦ َ ﺎ َﻳﺴﺘ ِﺪل ﺑِ ِﻪ اﻟ َﻌﻘﻞ َو ُﻳﺮ ِﺷ ُﺪ إﻟﻴ ِﻪ‬ُ ‫اﻟﺴ ْ� ُﻊ ُﻳ ْﻌ َﻠ ُ ﺑ ْﺎﻟ َﻌ ْﻘﻞ أَ ْﻳ ًﻀﺎ َو ْاﻟ ُﻘ ْﺮ‬
� ‫ﻴﺮا ��ﺎ َد �ل َﻋ َﻠ ْﻴﻪ‬ ً َ � َ َُ َْ َُ � َُ َْ
ِ ِ ِ ِ ‫ إن ﻛ ِﺜ‬:‫اﻟﻘﺎ ِﻋﺪة اﻟﺴﺎﺑِﻌﺔ أن ﻳﻘﺎل‬
ْ َ َْ � �
‫اﻟﺪاﻟ ِﺔ َﻋﻠﻴ ِﻪ َو َﻋﻠﻰ َوﺣ َﺪاﻧِ �ﻴ ِﺘ ِﻪ‬ ‫ﺎت‬ َ ْ ْ َ �َ ُ� َ َْ َْ َ َ ُ� َ َ َ َ َ َْ َ ُ �َ ُ َ
ِ ‫ ﺑﻴﻦ ِﻦ اﻵﻳ‬:‫ ﻓ ِﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬.‫و ﻳﻨﺒﻪ ﻋﻠﻴ ِﻪ؛ ﻛ�ﺎ ذﻛﺮ اﷲ ذﻟِﻚ ِﻓﻲ ﻏﻴ ِﺮ ﻮ ِﺿ ٍﻊ‬
ْ َ � ْ َ ُ َ � ً ْ َ َ َ
ْ ْ � ْ َ َ َ َْ َ َ َ َْ َ ْ َ َ ُْ َ
َ ْ َ
‫ﺎد إﻟﻴ ِﻪ َو َدﻟ ُﻬ َﻋﻠﻴ ِﻪ؛ ﻛ َ�ﺎ َﺑ �ﻴ َﻦ أﻳﻀﺎ َ ﺎ َدل َﻋﻠﻰ ﻧ ُﺒ �ﻮ ِة أﻧ ِﺒ َﻴﺎﺋِ ِﻪ؛ َو َ ﺎ َدل َﻋﻠﻰ اﻟ ُ� َﻌﺎ ِد‬ ‫ ﺎ أرﺷﺪ اﻟ ِﻌﺒ‬:‫وﻗﺪرﺗِ ِﻪ و ِﻋﻠ ِ ِﻪ وﻏﻴ ِﺮ ذﻟِﻚ‬
� َ ْ ْ َ� ْ َ � َ ْ َ
ْ َ � َ ْ َْ ْ ٌ َْ ْ َ َْ
‫ َو ِﻦ ِﺟ َﻬ ِﺔ أﻧ ُﻪ َﺑ �ﻴ َﻦ اﻷ ِدﻟﺔ اﻟ َﻌﻘ ِﻠ �ﻴﺔ اﻟ ِﺘﻲ‬.‫ ِﻦ ِﺟ َﻬ ِﺔ أ �ن اﻟﺸ ِﺎرع أﺧ َﺒ َﺮ ِﺑ َﻬﺎ‬- :‫َو إِ ﺎﻜ ِﻧ ِﻪ ﻓ َﻬ ِﺬ ِه اﻟ َ� َﻄﺎ ِﻟ ُﺐ ِﻫ َﻲ ﺷﺮ ِﻋ �ﻴﺔ ِﻦ ِﺟ َﻬﺘﻴ ِﻦ‬
ْ ٌ ْ ً ْ َ ْ ْ َ َْ َ
ْ ٌ ْ ٌ ْ َ ُْْ َ
ُ َ ُ ْ َ ْ ُ َ ْ ْ َ َ َْ َ َ � َ ْ َ
‫آن ِﻫ َﻲ أﻗ ِﻴ َﺴﺔ َﻋﻘ ِﻠ �ﻴﺔ َوﻗﺪ ُﺑ ِﺴ َﻂ ِﻓﻲ ﻏﻴ ِﺮ َﻫﺬا اﻟ َ�ﻮ ِﺿ ِﻊ َو ِﻫ َﻲ أﻳﻀﺎ َﻋﻘ ِﻠ �ﻴﺔ ِﻦ‬ ِ ‫ﻳﺴﺘ ِﺪل ِﺑﻬﺎ ﻋﻠﻴﻬﺎ واﻷ ﺜﺎل اﻟ�ﻀﺮ وﺑﺔ ِﻓﻲ اﻟﻘﺮ‬
َْ َ ْ َ ْ � ُ َ ْ ُ َ َ � َ َ ْ ُ � ْ َ ْ ُ ُ ُ ْ َ � َ ُ َ َ ْ ْ َ ْ ٌ َ َ ً ْ َ ْ َ ْ ُ َ ْ ُ َ � َ َ
‫ِﺟﻬ ِﺔ أﻧﻬﺎ ﺗﻌﻠ ﺑِﺎﻟﻌﻘ ِﻞ أﻳﻀﺎ وﻛ ِﺜﻴﺮ ِﻦ أﻫ ِﻞ اﻟﻜﻼمِ ﻳﺴ�ﻲ ﻫ ِﺬ ِه اﻷﺻﻮل اﻟﻌﻘ ِﻠﻴﺔ ِﻻﻋ ِﺘﻘﺎ ِد ِه أﻧﻬﺎ ﻻ ﺗﻌﻠ إﻻ ﺑِﺎﻟﻌﻘ ِﻞ ﻓﻘﻂ‬
The Seventh Rule: It should be stated that much of what is indicated by revelation (as-
sam’, scriptural evidence) is also knowable through reason (al-’aql). Furthermore, the
Qur’an elucidates that which reason can deduce, guides towards it, and draws attention
to it, as Allah has mentioned this in numerous places. For He, Glorified and Exalted is He,
has clarified the signs demonstrating His existence, His Oneness (Waḥd!niyyah), His
Power (Qudrah), His Knowledge (‘Ilm), and other such realities, thereby guiding His
servants towards this understanding and indicating it to them. Similarly, He has also
clarified the proofs for the prophethood of His messengers and the evidence for the
Resurrection (al-Ma’!d) and its possibility. Therefore, these fundamental truths are
matters established by divine law (shar’iyyah) from two perspectives: firstly, because the
Lawgiver (Allah) has informed us of them, and secondly, because He has elucidated the
rational proofs (al-adillah al-’aqliyyah) by which they can be deduced. The parables
presented in the Qur’an are, in essence, rational arguments (aqyisah ‘aqliyyah), a point
elaborated upon elsewhere. These truths are also rational in the sense that they are

73
independently knowable through reason. However, many practitioners of kal!m
(speculative theology) label these as purely ‘rational principles’ (al-u)ūl al-’aqliyyah)
based on their belief that they can only be known through reason alone.
ُ ْ َ ْ ْ َ َْ � ُُ ْ َُ ُْ َ � � َُ
� ‫اﻷ ُﺻﻮل ﺑ ْﺎﻟ َﻌ ْﻘﻞ ُﺛ‬ � � ‫اﻟﺼﺎدق َو َﺧ َﺒ ُﺮ‬ � ‫إﺧ َﺒﺎر‬ ْ ُ�َ ُ َُ َ ْ� � َ
ِ ِ ِ ‫اﻟﺼﺎ ِد ِق اﻟ ِﺬي ﻫﻮ اﻟﻨ ِﺒﻲ ﻻ ﻳﻌﻠ ِﺻﺪﻗﻪ إﻻ ﺑﻌﺪ اﻟ ِﻌﻠ ِ ِﺑﻬ ِﺬ ِه‬ ِ ِ ِ ُ ‫ﻓ ِﺈن اﻟﺴ�ﻊ ﻫﻮ ﺠﺮد‬
ْ
ٌ َ ُ َ َْ َ َْ َ ْ َ � ُ ُ َْ َ ََ َ ْ َ �ُ� ُ َ ُ َََ َ ٌ َ ْ � � ْ َ َََ َْ ُْ�
‫اﺧﻞ ِﻓﻲ‬ ِ ‫ أن ﺗﺤ ِﺴﻴﻦ اﻟﻌﻘ ِﻞ وﺗﻘ ِﺒﻴﺤﻪ د‬: ‫ ﻓﻄﺎﺋِﻔﺔ ﺗﺰﻋ‬.‫ﻮل اﻟ ِﺘﻲ ﺗﺘﻮﻗﻒ إﺛﺒﺎت اﻟﻨﺒﻮ ِة ﻋﻠﻴﻬﺎ‬ ِ ‫ﻮن ِﻓﻲ اﻷ ُﺻ‬ َ ‫ﺎز ُﻋ‬ ‫إﻧﻬ ﻗﺪ ﻳﺘﻨ‬
�‫ﻳﺐ ﺑ ْﺎﻟ َﻘ َﺪر ��ﺎ َﻳ ْﻨﻔﻴﻪ ْاﻟ َﻌ ْﻘ ُﻞ و َﻃﺎﺋ َﻔ ٌﺔ َﺗ ْﺰ ُﻋ ُ أَن‬ َ ‫اﻟﺘ ْﻜﺬ‬ � َ َُ ْ ََ َ َ
‫ون ذﻟِﻚ و ﻳﺠﻌﻠﻮن‬ ُ � ُ � ُ َْ ُ ُْ َ ُ�ََ ُ ُْ َ
ِ ِ ِ ِ ِ ِ ِ ِ ‫ﺎت اﻟﻨﺒﻮ ِة ﺑِﺪ‬ َ
‫ﻮل وأﻧﻪ ﻻ ﻳ� ِﻜﻦ إﺛﺒ‬
ُ ِ ‫ﻫ ِﺬ ِه اﻷﺻ‬
‫وث‬ ُ ُ � ُ ُْ َ ُُ َْ َ ُُ َْ � ُ ُْ َ � َ ْ ْ � َ ‫وث ْاﻟ َﻌ َﺎﻟ ْﻦ َﻫﺬه ْاﻷ ُﺻ‬ َ ُُ
ِ ‫ﺎت ﺣﺪو ِﺛ ِﻪ ﻻ ﻳ� ِﻜﻦ إﻻ ِﺑﺤﺪ‬ ِ ‫ﺎت ﺣﺪو ِﺛ ِﻪ و إِﺛﺒ‬ ِ ‫ﻮل وأن اﻟ ِﻌﻠ ِﺑﺎﻟﺼﺎ ِﻧ ِﻊ ﻻ ﻳ� ِﻜﻦ إﻻ ِﺑ ِﺈﺛﺒ‬ ِ ِ ِ ِ ِ ‫ﺣﺪ‬
َ َ َْ َ � � َ ْ َ َ ُ
َْ َ َ ْ َ َ َ َ َ ْ َ ْ َ ْ ُ ُ � َ َ � ُ ُ � ُ َ ُْ َ ُُ َ َ ْ َْ
ُ
‫ﺎل اﻟﺮب وﻧﻔﻲ ِﺻﻔﺎﺗِ ِﻪ‬ ِ ‫ﺎل اﻟﻘﺎﺋِ� ِﺔ ِﺑﻬﺎ ﻓﻴﺠﻌﻠﻮن ﻧﻔﻲ أﻓﻌ‬ ِ ‫وث اﻷﻓﻌ‬ ِ ‫ و إِ ﺎ ِﺑﺤﺪ‬،‫ﺎت‬ ِ ‫وث اﻟﺼﻔ‬ ِ ‫ وﺣﺪوﺛﻬﺎ ﻳﻌﻠ إ ﺎ ِﺑﺤﺪ‬، ِ‫اﻷﺟﺴﺎم‬
ْ َْ
‫ﻴﺾ ﻗﻮﻟِ ِﻬ‬
َ ََ �� َ َ ْ َ َْ ْ َ ََُْ َ َُ َ �ُ َ � �ُ� ُ َْ ُ ُْ َ � ُ ُْ ْ
ِ ‫ﺎب واﻟﺴﻨ ِﺔ ﻋﻠﻰ ﻧ ِﻘ‬ ِ ‫ﻻل ﺑِﺎﻟ ِﻜﺘ‬ ‫ﻮل اﻟ ِﺘﻲ ﻻ ﻳ� ِﻜﻦ إﺛﺒﺎت اﻟﻨﺒﻮ ِة إﻻ ﺑِﻬﺎ ﺛ ﻫﺆﻻ ِء ﻻ ﻳﻘﺒﻠﻮن ِاﻻﺳ ِﺘﺪ‬ ِ ‫ِﻦ اﻷ َﺻ‬
ْ ً ْ ْ َ َ ْ َ َ َ ْ َ ْ � َ َْ َ ُ ُ َْ ُ ََ ُُ ْ َ ُ َ َ ْ � ُ َ ََْْ � ْ � َ
‫ إ � ﺎ أن ُﻳﺆ �ول َو إِ � ﺎ أن ُﻳﻔ �ﻮ َض َو ُﻫ أﻳﻀﺎ ِﻋﻨ َﺪ‬:‫اﻟﺴ� ُﻊ‬ ‫ ﻓﻴ ِﺠﺐ ﺗﻘ ِﺪﻳ�ﻪ ﻋﻠﻴ ِﻪ و‬- ‫ وﻫﻮ أﺻﻠﻪ‬- ‫اﻟﺴ� ِﻊ‬ ‫ﺎرض‬ ِ ‫ﻟِﻈﻨ ِﻬ أن اﻟﻌﻘﻞ ﻋ‬
ُ ُ ْ َ � َ َ َُ َ َ �ََ َ ْ ْ َ ْ َ َ َ � � َ َ ْ َ َ ْ ْ َ ََُْ َ ْ �
‫ﺎب واﻟﺴﻨ ِﺔ ﻋﻠﻰ وﻓ ِﻖ ﻗﻮﻟِ ِﻬ ﻟِ�ﺎ ﺗﻘﺪم وﻫﺆﻻ ِء ﻳ ِﻀﻠﻮن ِﻦ وﺟﻮ ٍه‬ ِ ‫ﻴﻖ ﻻ ﻳﻘﺒﻠﻮن ِاﻻﺳ ِﺘﺪﻻل ِﺑﺎﻟ ِﻜﺘ‬ ِ ‫اﻟﺘﺤ ِﻘ‬
They argue that revelation (as-sam’) is merely the report of a truthful informant (the
Prophet), and the veracity of this informant cannot be established until after these
foundational principles are known through reason. Subsequently, they often dispute
among themselves regarding the specific rational principles upon which the proof of
prophethood depends. One group ('!’ifah) contends that the rational determination of
good and evil (taḥs"n al-’aql wa taqb"ḥuhu) is among these essential principles, and that
prophethood cannot be proven without it; they also consider the denial of divine decree
(al-qadar) to be something reason necessitates negating. Another group contends that
the createdness of the universe (ḥudūth al-’!lam) is among these principles, arguing that
knowledge of the Creator (a)-Ṣ!ni’) is only possible by proving the universe’s createdness.
They further argue that proving the universe’s createdness is only possible by
demonstrating the createdness of physical bodies (al-ajs!m), which in turn is known
either through the createdness of their attributes (a)-)if!t) or the createdness of the
actions (al-af’!l) inherent in them. Consequently, they make the negation of the Lord’s
actions and the negation of His attributes foundational principles, without which, they
claim, prophethood cannot be established. Then, these groups refuse to accept evidence
from the Book (Qur’an) and the Sunnah that contradicts their positions, based on their
assumption that reason conflicts with revelation—despite reason being its foundation [in
their view]—and therefore must be given precedence over it. Revelation, according to
them, must either be subjected to figurative interpretation (ta’w"l, often distorting the
meaning) or its meaning must be consigned to unknowability (tafw".). Upon careful
examination, it becomes clear that they do not truly accept evidence from the Book and
Sunnah even when it aligns with their views, for the reasons previously mentioned. These
groups fall into error from several perspectives:
َ ُْ � ْ ْ َ � ْ َ �َ ُ ْ ُ ْ َْ َ َ َ ُ ْ َ ْ َ َْ َ ً َ َ َ َ ْ ْ � � َ ُْ� َ َْ
‫ اﻟ ِﺘﻲ ﺗﻌﻠ ُ ِﺑ َﻬﺎ‬- ‫اﻟﺪﻻﺋِ ِﻞ اﻟ َﻌﻘ ِﻠ �ﻴ ِﺔ‬ ‫ﻳﻖ اﻟﺨﺒ ِﺮ ﺗﺎرة وﻟﻴﺲ اﻷ ﺮ ﻛﺬﻟِﻚ ﺑﻞ اﻟﻘﺮآن ﺑﻴﻦ ِﻦ‬ ِ ‫اﻟﺴ� َﻊ ِﺑ َﻄ ِﺮ‬ ‫ ﻇﻨﻬ أن‬:(‫) ِﻨﻬﺎ‬
َ ُ � � َ ُْ� َ َْ ً� َْ ً� َْ ُ ََْ َ ُ ََُ َ� � َ ََ ُ ُْ َُ ُ َ َ ُ� � ُ ََْ
‫ ﻇﻨﻬ أن اﻟﺮﺳﻮل‬:‫ ﺷﺮ ِﻋﻴﺔ ﻋﻘ ِﻠﻴﺔ و) ِﻨﻬﺎ‬:‫ ﺎ ﻻ ﻳﻮﺟﺪ ِﺜﻠﻪ ِﻓﻲ ﻛﻼمِ أﺋِ� ِﺔ اﻟﻨﻈ ِﺮ ﻓﺘﻜﻮن ﻫ ِﺬ ِه اﻟ�ﻄﺎﻟِﺐ‬- ‫اﻟ�ﻄﺎﻟِﺐ اﻟﺪﻳ ِﻨﻴﺔ‬
َ َ ُ ََُ َ ْ َ َ َ ْ ً َْ َ ُ ْ ُ ُْ َ َ َُ َ � َ�َُْ � ُُ ْ َُ ُْ َ
‫وه ﻓ ِﺈ �ن ُﻃ ُﺮق‬ ‫ﻳﻖ ﺗﺼ ِﺪﻳ ِﻘ ِﻪ ِﻓﻴ�ﺎ ذﻛﺮ‬ ِ ‫ﻳﻖ اﻟ�ﻌﻴﻨ ِﺔ اﻟ ِﺘﻲ ﺳﻠﻜﻮﻫﺎ وﻫ ﺨ ِﻄﺌﻮن ﻗﻄﻌﺎ ِﻓﻲ اﻧ ِﺤﺼﺎر ﻃﺮ‬
�
ِ ‫ﻻ ﻳﻌﻠ ِﺻﺪﻗﻪ إﻻ ﺑِﺎﻟﻄ ِﺮ‬
َْ َ ٌ َ َ َ ُ َ َ � َ � ِ َ ِْ � َ ْ ُ � َ َ ْ ْ ْ َ َْ َ
ْ َ ٌَ َ ُ � ْ ْ ْ
‫ ﻇﻨﻬ أن ﺗِﻠﻚ اﻟﻄ ِﺮ ﻳﻖ اﻟ ِﺘﻲ ﺳﻠﻜﻮﻫﺎ ﺻ ِﺤﻴﺤﺔ وﻗﺪ‬:‫ﻴﺮة ﻛ َ�ﺎ ﻗﺪ ُﺑ ِﺴ َﻂ ِﻓﻲ ﻏﻴ ِﺮ َﻫﺬا اﻟ َ�ﻮ ِﺿ ِﻊ و) ِﻨﻬﺎ‬ ‫ﻮل ﻛ ِﺜ‬ ِ ‫اﻟ ِﻌﻠ ِ ِﺑ ِﺼﺪ ِق اﻟﺮﺳ‬
َ ْ َ ُ َ ُ � َ َ َ َ َ ُ ُ ْ ْ
َ َ َ ٌ َْ َ ْ � ُ ُ َ َ َ � ُْ َ � َ َ َْ ً َ َ ُ َُ
‫ان‬ِ ‫ﻴﻦ ِﻓﻲ ذﻟِﻚ؛ ﻓ ِﺈﻧﻪ إذا و ِزن ﺑِﺎﻤﻟِﻴﺰ‬ ِ ‫ ﻇﻨﻬ أن ﺎ ﻋﺎرﺿﻮا ﺑِ ِﻪ اﻟﺴ�ﻊ ﻌﻠﻮم ﺑِﺎﻟﻌﻘ ِﻞ و ﻳﻜﻮﻧﻮن ﻏﺎﻟِ ِﻄ‬:‫ﺎﻃﻠﺔ )و ِﻨﻬﺎ‬ ِ ‫ﺗﻜﻮن ﺑ‬
َ َْ َ َ ََْ َْ َ ُْ ْ ْ َ َ ْ ْ ْ َ� � َ َ َ ْ ُ َُ َ َ ُ
‫اﻟﺴﻨﺔ ِﻦ اﻟ َ�ﺠ ُﻬﻮﻻ ِت؛ ﻻ ِﻦ اﻟ َ�ﻌﻘﻮﻻ ِت َوﻗﺪ ُﺑ ِﺴ َﻂ اﻟﻜﻼ ُم َﻋﻠﻰ َﻫﺬا ِﻓﻲ ﻏﻴ ِﺮ َﻫﺬا‬ ‫ﻴﺢ و ِﺟﺪ ﺎ ﻳﻌ ِﺎرض اﻟ ِﻜﺘﺎب و‬ ِ
�
‫اﻟﺼ ِﺤ‬
َ
َ ْ َ � َ َ � َ َ
� َْ َ ْ ْ َْ ْ َ َ َ � َ ْ � َُ ُ ُ َْْ َ َ َْْ
‫اﷲ ﺗ َﻌﺎﻟﻰ َ ﺎ ﻗﺪ ُﻳﻌﻠ ُ ِﺑﺎﻟ َﻌﻘ ِﻞ ﻛ َ�ﺎ ُﻳﻌﻠ ُ أﻧ ُﻪ َﻋﺎﻟِ ٌ َوأﻧ ُﻪ ﻗﺎ ِد ٌر َوأﻧ ُﻪ َﺣ �ﻲ؛ ﻛ َ�ﺎ أرﺷ َﺪ‬ ِ ‫ﺎت‬ ِ ‫ أن ِﻦ ِﺻﻔ‬:‫اﻟ�ﻮ ِﺿ ِﻊ واﻟ�ﻘﺼﻮد ﻫﻨﺎ‬
� َ � ْ ْ ْ ْ َ
َ ‫ َﻋﻠﻰ أﻧ ُﻪ ُﻳ ْﻌﻠ ُ ﺑﺎﻟ َﻌﻘﻞ )ﻋﻨ َﺪ اﻟ ُ� َﺤﻘﻘ‬:‫اﻟﺼﻔﺎت‬ � َ َ َ َ ْ
� ‫ﺎر ْﻦ ُ ﺜﺒﺘﺔ‬ � � َ َ � َ
ْ َ َ َ َ ْ َ ُ َْ َ َ َ ُ
ُ ْ َ َ َ َ
‫ﻴﻦ أﻧ ُﻪ َﺣ �ﻲ؛‬ ِ ِ ِ ِ ِ ِ ِ
ُ
ِ ‫ ﴿أﻻ ﻳﻌﻠ ﻦ ﺧﻠﻖ﴾ وﻗﺪ اﺗﻔﻖ اﻟﻨﻈ‬:‫إﻟﻰ ذﻟِﻚ ﻗﻮﻟﻪ‬
َ ‫ َﻳ ْﺜ ُﺒ ُﺖ ﺑ ْﺎﻟ َﻌ ْﻘﻞ ﻋ ْﻨ َﺪ ْاﻟ ُ� َﺤ �ﻘﻘ‬.‫اﻟﺴ ْ� ُﻊ؛ َو ْاﻟ َﺒ َﺼ ُﺮ َو ْاﻟ َﻜ َﻼ ُم‬
‫ﻴﻦ‬ � ‫ﻳﺪ؛ َو َﻛ َﺬﻟ َﻚ‬ ٌ ‫ﻳﺮ؛ ُ ﺮ‬ ٌ ‫َﻋﻠﻴ ٌ ؛ َﻗﺪ‬
ِ ِ ِ ِ ِ ِ ِ ِ

74
(1) Firstly: Their assumption that revelation (as-sam’) functions solely as a report at times.
This is incorrect. Rather, the Qur’an itself elucidates rational proofs (dal!’il ‘aqliyyah)—by
which religious truths (al-ma'!lib ad-d"niyyah) are known—in a manner unparalleled in
the discourse of leading rationalist thinkers (a’immat an-na,ar). Thus, these truths are
simultaneously established by divine law (shar’iyyah) and reason (‘aqliyyah). (2)
Secondly: Their assumption that the Prophet’s veracity can only be known through the
specific method they have adopted. They are definitively mistaken in restricting the ways
of verifying his truthfulness to what they have mentioned. Indeed, the paths to knowing
the Prophet’s veracity are numerous, as has been detailed elsewhere. (3) Thirdly: Their
assumption that the method they have adopted is sound, when it may actually be invalid
(b!'ilah). (4) Fourthly: Their assumption that the arguments with which they oppose
revelation (as-sam’) are established facts of reason (ma’lūm bil-’aql). In this, they are
mistaken. For when weighed on the correct scale, that which they use to oppose the
Book and the Sunnah is found to consist of conjectures and unknowns (majhūl!t), not
established rational truths (ma’qūl!t). This point has also been elaborated upon
elsewhere. The objective here is to clarify that among the Attributes of Allah Almighty
(Ṣif!t All!h Ta’!l!) are those which can indeed be known through reason. For instance, it
can be known rationally that He is All-Knowing (‘Ālim), All-Powerful (Q!dir), and Ever-
Living (Ḥayy), as indicated by His statement: {Does He who created not know?} [Al-Mulk:
14]. The scholars among those who affirm the Attributes (muthbitat a)-)if!t) have agreed
that it is known through reason—according to the meticulous researchers (al-
muḥaqqiq"n)—that He is Ever-Living (Ḥayy), All-Knowing (‘Al"m), All-Powerful (Qad"r),
and Possessing Will (Mur"d). Likewise, Hearing (as-Sam’), Sight (al-Ba)ar), and Speech
(al-Kal!m) are established through reason according to the meticulous researchers.
ْ ْ َْ َ ََُ ََُ َ ُ ْ َ ْ َ َ ُ �ُ ُ َ َ َ َ َْ ْ ُُ َْ ُ ُْ ُ َ َ ْ َ َ � َ � ُ ْ َ َ َ َ َْ
‫ﺎﻳﻨﺘ ُﻪ ﻟ َﻬﺎ ِ ��ﺎ ُﻳﻌﻠ ُ ﺑِﺎﻟ َﻌﻘ ِﻞ‬ ‫ﺎت و ﺒ‬ ِ ‫ ﻳ� ِﻜﻦ إﺛﺒﺎﺗﻪ ﺑِﺎﻟﻌﻘ ِﻞ وﻛﺬﻟِﻚ ﻋﻠﻮه ﻋﻠﻰ اﻟ�ﺨﻠﻮﻗ‬.‫ﺑﻞ وﻛﺬﻟِﻚ اﻟﺤﺐ واﻟﺮﺿﺎ واﻟﻐﻀﺐ‬
ََ ْ َ ْ َ ْ � ‫ َﻋ ْﺒﺪ ْاﻟ َﻌﺎﻟﻲ ْاﻟ َ� �ﻜ �ﻲ َو َﻋ ْﺒﺪ‬:‫ َو ْﺜ ُﻞ‬.‫ ْﺜ ُﻞ أَ ْﺣ َ� َﺪ ْﺑﻦ َﺣ ْﻨ َﺒﻞ َو َﻏ ْﻴﺮه‬:‫اﻷﺋ �� ُﺔ‬ َ ْ َ َ َََُْْ َ َ
‫ﻴﺪ ﺑ ِﻦ ِﻛﻼ ٍب؛ َﺑﻞ َوﻛﺬﻟِ َﻚ‬ ِ ‫اﷲ ﺑ ِﻦ ﺳ ِﻌ‬ ِ ِ ِ ِ ِ ِِ ٍ ِ ِ ِ ‫ﻛ�ﺎ أﺛﺒﺘﺘﻪ ِﺑﺬﻟِﻚ‬
َْ َ �ُ َ َ َْ ْ ْ ْ ُ ْ َ ْ �ُ َ َ َْ ْ ْ ْ ْ َ ْ ْ ْ ْ� ُ َْ
‫ ﻟ ِﻜﻦ ِﻨ ُﻬ َ ﻦ أﺛ َﺒﺘ َﻬﺎ ﺑِﺄ �ن ﻛﻞ َ ﻮ ُﺟﻮ ٍد ﺗ ِﺼ �ﺢ ُر ؤ َﻳﺘ ُﻪ َو ِﻨ ُﻬ َ ﻦ أﺛ َﺒﺘ َﻬﺎ ﺑِﺄ �ن ﻛﻞ ﻗﺎﺋِ ٍ ﺑِﻨﻔ ِﺴ ِﻪ‬،‫ َﻳﺜ ُﺒ ُﺖ ﺑِﺎﻟ َﻌﻘ ِﻞ‬:‫اﻟﺮ ؤ َﻳ ِﺔ‬ ‫إ ﺎﻜن‬
ْ� ْ َْ َْ � ْ َ َْ ْ � ُ َْ ُ ُْ َْ َ َ ْ ْ � َ ُ � َ ُ ْ ْ
‫اﻟﻄ ِﺮ ﻳﻘﻴ ِﻦ ِﺑﺘﻘ ِﺴﻴ ِ َدا ِﺋ ٍﺮ َﺑﻴ َﻦ اﻟﻨﻔ ِﻲ‬ ‫اﻟﺮ ؤ َﻳ ِﺔ ِﺑﻐﻴ ِﺮ َﻫﺬﻳ ِﻦ‬ ‫ َو َﻫ ِﺬ ِه اﻟﻄ ِﺮ ﻳﻖ أﺻﺢ ِﻦ ِﺗﻠﻚ وﻗﺪ ﻳ� ِﻜﻦ إﺛﺒﺎت‬.‫ُﻳ� ِﻜ ُﻦ ُر ؤ َﻳﺘ ُﻪ‬
ُ ‫ﻮن ْاﻟ َ� ْﻮ ُﺟ‬ ُ � ُ
ُ ‫اﻟﺮ ْؤ َﻳ َﺔ َﻻ َﺗ َﺘ َﻮﻗ ُﻒ �إﻻ َﻋ َﻠﻰ أ ُ ﻮر ُو ُﺟﻮد �ﻳﺔ َﻓﺈ �ن َ ﺎ َﻻ َﻳ َﺘ َﻮﻗ ُﻒ �إﻻ َﻋ َﻠﻰ أ ُ ﻮر ُو ُﺟﻮد �ﻳﺔ َﻳ ُﻜ‬� � ‫إن‬� :‫َو ْاﻹ ْﺛ َﺒﺎت َﻛ َ�ﺎ ُﻳ َﻘ ُﺎل‬
‫ﻮد‬ ٍ ِ ٍ ِ ٍ ِ ٍ ِ ِ
َ� َ ُ ُ ُ ْ َ ْ َ َْ ْ َ َ ْ َ ٌ ُ َْ ُ ُ ْ َ َ َ ُ َ َ ْ َ َ ْ ُ ْ ُْ ْْ �َ َ ُ َْ ُ َْ
‫ أن‬:‫ﻮر ﺒﺴﻮط ِﻓﻲ ﻏﻴ ِﺮ ﻫﺬا اﻟ�ﻮ ِﺿ ِﻊ واﻟ�ﻘﺼﻮد ﻫﻨﺎ‬ ِ ‫ أﺣﻖ ﺑِ ِﻪ ِ َﻦ اﻟ�� ِﻜ ِﻦ اﻟ�ﺤﺪ ِث واﻟﻜﻼم ﻋﻠﻰ ﻫ ِﺬ ِه اﻷ‬: ‫اﺟﺐ اﻟﻘ ِﺪﻳ‬ ِ ‫اﻟﻮ‬
َْ َ � ْ ً ْ ْ ُ َْ َْ �َ َ ‫اﻟﺴ �ﻨﺔ ﻓﻲ َﻫ َﺬا ْاﻟ‬ � ‫اﻟﻄ ُﺮق �اﻟﺘﻲ َﻳ ْﺴ ُﻠ ُﻜ َﻬﺎ ْاﻷﺋ �� ُﺔ َو َ ْﻦ �اﺗ َﺒ َﻌ ُﻬ ْ ْﻦ ُﻧ �ﻈﺎر‬ � ‫ْﻦ‬
‫اﻟﺼﻔﺘﻴ ِﻦ‬ ‫ أﻧ ُﻪ ﻟﻮ ﻟ َﻳﻜﻦ َ ﻮ ُﺻﻮﻓﺎ ِﺑ ِﺈﺣ َﺪى‬:‫ﺎب‬ ِ ‫ﺒ‬ ِ ِ ِ ِ ِ ِ ِ ِ
َْ ْ ْ َ َ ُْ ْ ْ َ ُ َْ َْ َ ْ ْ َ َ ْ ْ َ ُ َْ َْ َ َ ْ ُ ْ ُُ َ � َ ََ ََْ ََ ُ ْ
‫ﻮﺻﻒ ِﺑﺎﻟﻘﺪ َر ِة ﻟ ُﻮ ِﺻﻒ ِﺑﺎﻟ َﻌﺠ ِﺰ؛ َوﻟﻮ‬ ‫ﻮﺻﻒ ِﺑﺎﻟ َﺤ َﻴﺎ ِة ﻟ ُﻮ ِﺻﻒ ِﺑﺎﻟ َ�ﻮ ِت؛ وﻟﻮ ﻟ ﻳ‬ ‫ ﻟﻠ ِﺰم اﺗﺼﺎﻓﻪ ِﺑﺎﻷﺧﺮى؛ ﻓﻠﻮ ﻟ ﻳ‬:‫ﺎﺑﻠﺘﻴﻦ‬ ِ ‫ﻘ‬ ‫ﺘ‬ � ‫اﻟ‬
ُْْ َ َ َ ْ َ َ � َ َُ ََ ْ َ َ َْ َ ْ � ْ َ ُ َْ
ِ ‫ﻟ ﻳﻮﺻﻒ ﺑِﺎﻟﺴ� ِﻊ واﻟﺒﺼ ِﺮ واﻟﻜﻼمِ ﻟﻮ ِﺻﻒ ﺑِﺎﻟﺼ� ِ واﻟﺨﺮ ِس واﻟﺒﻜ‬
Indeed, even Love (al-Ḥubb), Pleasure (ar-Ri.!), and Anger (al-Gha.ab) can potentially
be established through reason. Similarly, His Highness (‘Uluww) above His creation and
His distinctness (Mub!yanah) from them are matters knowable through reason, as
affirmed through rational proofs by the Im!ms, such as Aḥmad ibn Ḥanbal and others,
and figures like ‘Abd al-’Āl" al-Makk" and ‘Abdull!h ibn Sa’"d ibn Kull!b. Furthermore, even
the possibility of seeing Allah (Imk!n ar-Ru’yah) is demonstrable through reason.
However, some establish this by arguing that every existing entity (mawjūd) can
potentially be seen, while others argue that everything that subsists in itself (q!’im bi-
nafsihi) can potentially be seen. This latter approach is sounder than the former. It may
also be possible to establish the possibility of vision through methods other than these
two, using a comprehensive dichotomy between negation and affirmation. For example,
it can be argued that vision depends only on existential factors (umūr wujūdiyyah). Since
that which depends only on existential factors is more befittingly attributed to the
Necessary, Eternal Existent (al-Mawjūd al-W!jib al-Qad"m) than to the contingent,

75
created being (al-mumkin al-muḥdath). The detailed discussion of these matters is found
elsewhere. The point here is that one of the methods employed by the Im!ms and the
Sunni theologians (nu,,!r as-Sunnah) who follow them in this domain is this: if He were
not described by one of two opposing attributes ()ifatayn mutaq!bilatayn), He would
necessarily be described by the other. Thus, if He were not described with Life (al-Ḥay!h),
He would be described with death (al-mawt); and if He were not described with Power
(al-Qudrah), He would be described with incapacity (al-’ajz); and if He were not described
with Hearing (as-Sam’), Sight (al-Ba)ar), and Speech (al-Kal!m), He would be described
with deafness (a)-)amam), muteness (al-kharas), and speechlessness (al-bukm).
‫ﻮت‬ َ ‫اﻟﺼ َﻔ َﺘ ْﻴﻦ ْاﻟ ُ� َﺘ َﻘﺎﺑ َﻠ َﺘ ْﻴﻦ َﻋ ْﻨ ُﻪ َﻳ ْﺴ َﺘ ْﻠﺰ ُم ُﺛ ُﺒ‬� َ ْ ُ ْ َ َ ‫ﻮﺻ ْﻒ ﺑﺄَ �ﻧ ُﻪ ُ َﺒﺎﻳ ٌﻦ ﻟ ْﻠ َﻌ َﺎﻟ َﻟ َﺎﻜ َن َداﺧ ًﻼ ﻓ‬ َ ‫َو َﻃ ْﺮ ُد َذﻟ َﻚ أَ �ﻧ ُﻪ َﻟ ْﻮ َﻟ ْ ُﻳ‬
ِ ِ ِ َ ‫ ﻓﺴﻠﺐ إﺣﺪى‬.‫ﻴﻪ‬ ِ ِ ِ ِ ِ ِ ِ ِ
َ � َ َْ ُ َْ ُ � َ َ َْ ََْ َ ْ ُ ََْ َ ُ ْ َ ْ ْ ُ َ ْ ََْ ُ �َُ َْ َُ َ ْ َ َ ْ ُ ْ
‫ وﻫ ِﺬ ِه اﻟﻄ ِﺮ ﻳﻖ ﻏﻴﺮ ﻗﻮﻟِﻨﺎ إن ﻫ ِﺬ ِه‬.‫ﺎت ﻓﺘﻨ ِﺰ ﻳﻪ اﻟﺨﺎﻟِ ِﻖ ﻋﻨﻬﺎ أوﻟﻰ‬ ِ ‫اﻷﺧﺮى وﺗِﻠﻚ ِﺻﻔﺔ ﻧﻘ ٍﺺ ﻳﻨﺰه ﻋﻨﻬﺎ اﻟﺎﻜ ِﻞ ِ ﻦ اﻟ�ﺨﻠﻮﻗ‬
َْ َ َْ َ ٌ َ ُ َ ُ َْ َ َْ َ َ ْ َ َ � َ َ َْ ُ َ ْ َ ُ ُ ْ َ ْ َ ُ �َ َ َ ُ َ
‫ﻳﻖ إﺛﺒﺎﺗِﻬﺎ ﺑِﻨﻔ ِﻲ‬ ِ ‫ﺎﻳﺮ ﻟِﻄ ِﺮ‬ ِ ‫ﺎل ﺑِﺄﻧﻔ ِﺴﻬﺎ ﻐ‬ ِ �‫ﺎت اﻟﻜ‬ ِ ‫ﺎت ِﺻﻔ‬ ِ ‫ﺎل ﻳﺘ ِﺼﻒ ﺑِﻬﺎ اﻟ�ﺨﻠﻮق؛ ﻓﺎﻟﺨﺎﻟِﻖ أوﻟﻰ ﻓ ِﺈن ﻃ ِﺮ ﻳﻖ إﺛﺒ‬ ٍ �‫ِﺻﻔﺎت ﻛ‬
ٌ ‫ﺎر َﻛﺜ‬ َ َ �َ � ََ ُ � َ ‫ﺎﻋﺘ َﺮاض َ ْﺸ ُﻬ‬ ْ َ � َ ‫اﻋ َﺘ َﺮ َض َﻃﺎﺋ َﻔ ٌﺔ ْﻦ ْاﻟ �ﻨ َﻔﺎة َﻋ َﻠﻰ‬ ْ َْ َ َ ُ َُ َ
‫ﻴﺮ‬ ِ ‫ﺎس؛ ﺣﺘﻰ ﺻ‬ ِ ‫ﻮر ﻟﺒﺴﻮا ِﺑ ِﻪ ﻋﻠﻰ اﻟﻨ‬ ٍ ِ ِ ‫ﺑ‬
ِ ‫ﺔ‬ِ ‫ﻳﻘ‬ ‫ﺮ‬
ِ ‫اﻟﻄ‬ ‫ه‬
ِ ‫ﺬ‬
ِ ‫ﻫ‬ ِ ِ ِ ‫ﺪ‬ ‫ﻗ‬ ‫و‬ ‫ﺎ ﻳﻨﺎ ِﻗﻀﻬﺎ‬
ُ‫اﻟﻨ �ﻈﺎر َﺣ �ﺘﻰ اﻵ ﺪي َوأَ ْ َﺜ ُﺎﻟ ُﻪ َ َﻊ أَ �ﻧﻪ‬ � ْ َ َ َََ َْ َََ َ َْ
‫اﻹﺛﺒﺎت ِﺑ ِﻪ ِﺜﻞ ﺎ ﻓﻌﻞ ﻦ ﻓﻌﻞ ذﻟِﻚ ِﻦ‬ َ َ ْ ْ ُ� َ ُ َ َُ � � َُ َْ ْ َْ ْ
ِ ِ ‫ﺎت ﻳﻈﻦ ِﺻﺤﺘﻪ و ﻳﻀﻌﻒ‬ ِ ‫اﻹﺛﺒ‬ ِ ‫ِﻦ أﻫ ِﻞ‬
َ َ ْ َ ْ� َ َ � َ ً � ُ ْ ُ َ َْ َْ ُ�َ ُ َْ ْ ُ ََ � ْ َ ْ ْ ْ َ ََْ � َْ َ َ َ ْ َْ ُ ْ َ
‫ﺎت؛ ﺎﻛﻟﺴ� ِﻊ واﻟﺒﺼ ِﺮ‬ ِ ‫ اﻟﻘﻮل ﺑِﺄﻧﻪ ﻟﻮ ﻟ ﻳﻜﻦ ﺘ ِﺼﻔﺎ ﺑِﻬ ِﺬ ِه اﻟﺼﻔ‬:‫ ﻓﻘﺎﻟﻮا‬.‫ﺎﻃ ِﻨﻴ ِﺔ وأ ﺜﺎﻟِ ِﻬ ِﻦ اﻟﺠﻬ ِ ﻴﺔ‬ ِ ‫أﺻﻞ ﻗﻮ ِل اﻟﻘﺮا ِﻄ ِﺔ اﻟﺒ‬
ُ ََُ َْ ُ ََ َ َْ َ َ ُ ْ َ َ ََ َ َ ٌ � َ َ ُ ُ ْ � َ َُ َُ َ ً �ُ َ ََ �َ َْ َ َ ََ ْ َ
‫ﺎن أﻗ َﺴﺎ ِ ِﻬ َ�ﺎ ﻓﻨﻘﻮل‬ ‫ﺎﺑﻠﻴ ِﻦ وﺑﻴ‬ ِ ‫ﻘ‬ ‫ﺘ‬ � ‫اﻟ‬ ‫ﺔ‬
ِ ‫ﻴﻘ‬ ‫ﻘ‬ ِ ‫ﺣ‬ ‫ﺎن‬ِ ‫ﻴ‬ ‫ﺑ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻒ‬ ‫ﻗ‬ ‫ﻮ‬ ‫ﺘ‬ ‫ﻴﻪ‬
ِ ‫ﻓ‬
ِ ‫ﻴﻖ‬ ‫ﻘ‬
ِ ‫ﺤ‬ ‫ﺎﻟﺘ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ﻠ‬ ‫ﺎﺑ‬
ِ ‫ﻘ‬ ‫ﻳ‬ ‫ﺎ‬ �‫ﺑ‬
ِ ‫ﺎ‬ ‫ﻔ‬ ‫ﺼ‬
ِ ‫ﺘ‬ ‫ن‬‫ﺎﻜ‬ ‫ ﻟ‬:‫واﻟﻜﻼمِ ﻊ ﻛﻮﻧِ ِﻪ ﺣﻴﺎ‬
Extending this principle, if He were not described as distinct from the universe (mub!yin
lil-’!lam), He would be within it. Therefore, negating one of two opposing attributes
necessitates the affirmation of the other. Since the latter attribute (death, incapacity,
deafness, etc.) is an attribute of imperfection ()ifat naq)) from which even the most
perfect of creatures are considered free, then the Creator is all the more worthy of being
free from it (tanz"h). This method is distinct from arguing that since these are attributes
of perfection ()if!t kam!l) found in creation, the Creator possesses them to a more perfect
degree (awl!). The method of establishing attributes of perfection in themselves is
different from the method of establishing them by negating their opposites. A group
among the negators of attributes (an-Nuf!h) has raised a well-known objection against
this method, using it to confuse people, to the extent that many proponents of affirming
attributes (Ahl al-Ithb!t) have come to think it is valid and have weakened their reliance
on this proof, as done by certain theologians (an-nu,,!r), even figures like al-Āmid" 1 and
his ilk. This objection, however, is rooted in the discourse of the esoteric Qarmatians (al-
Qar!mi'ah al-B!'iniyyah) and similar Jahmite groups (al-Jahmiyyah). They argue against
the premise that if He were not attributed with these qualities—like Hearing, Sight, and
Speech, while being Living—He would necessarily be attributed with their opposites. A
thorough investigation of this matter depends on clarifying the reality of opposites (al-
mut!q!bilayn) and their categories. We say:
َْ َْ َ ْ � ْ � َ �َ � َ ُ َ َ َ َ ْ َ َ ْ ََ َ ََُْ �َ
‫ أو‬:‫اﻟﺼﺪ ِق َوﻻ ِﻓﻲ اﻟﻜ ِﺬ ِب‬ ‫ﺎﻋ ُﻬ َ�ﺎ ِﻓﻲ‬ُ �َ ‫اﺟﺘ‬
ِ ‫ﺎن ِﻓﻲ ﺷ ْﻲ ٍء وا ِﺣ ٍﺪ ِ ﻦ ِﺟﻬ ٍﺔ وا ِﺣﺪ ٍة وﻫﻮ إ ﺎ أﻻ ﻳ ِﺼﺢ‬
َ
ِ ‫ﺎﺑﻼ ِن ﻓﻼ َﻳﺠﺘ ِ َﻌ‬ ِ ‫أ ﺎ اﻟ�ﺘﻘ‬
ُ َ ْ َُ ُ ُ َ� َ ُ َ� ُُ ََ َُ َ َ ْ َ ْ� َ ََ ُ َ ُ� َ َ َْ َ � َ َ َ َ � َ
‫ﺎب وﻫﻮ ﺗﻘﺎﺑﻞ اﻟﺘﻨﺎﻗ ِﺾ؛ واﻟﺘﻨﺎﻗﺾ ﻫﻮ اﺧ ِﺘﻼف‬ ِ ‫اﻹﻳﺠ‬ ِ ‫ﺎﺑﻼ ِن ِﺑﺎﻟﺴﻠ ِﺐ و‬ ِ ‫ﻳ ِﺼﺢ ذﻟِﻚ ِﻓﻲ أﺣ ِﺪ اﻟﻄﺮﻓﻴ ِﻦ؛ و ِﻷﻧﻬ�ﺎ ﺘﻘ‬
َ َ
ْ ْ ٌ َََ ٌْ َ َ ْ َ َ ْ َ َ َ ْ َ ْ � َ
َ ْ َ َ ْ َ َ َ ْ ْ َْ � َ ْ
‫ان ز ﻳ ٌﺪ ﻟﻴ َﺲ‬ ‫ ز ﻳﺪ ﺣﻴﻮ‬:‫اﻟﺼﺪ ِق َوﻻ ِﻓﻲ اﻟﻜ ِﺬب ﻟِﺬاﺗﻴﻬ َ�ﺎ؛ ﻛﻘﻮﻟِﻨﺎ‬ ‫ﺎن ِﻓﻲ‬
ِ ‫ﺎب ﻋﻠﻰ وﺟ ٍﻪ ﻻ ﻳﺠﺘ ِ ﻌ‬
َ
ِ ‫اﻹﻳﺠ‬
َ �
ِ ‫اﻟﻘ ِﻀﻴﺘﻴ ِﻦ ﺑِﺎﻟﺴﻠ ِﺐ و‬
ََ َ َ َ ْ َ َ ْ َ َ � َ ْ َِ َ َ ِ َ َ ُ � َ َْ َ ْ � َْ َ َ ِ َ ْ َ َ ْ � َ ْ َ َََ
‫اﺳﻄﺔ ﺑﻴﻦ اﻟﻄﺮﻓﻴ ِﻦ وﻻ اﺳ ِﺘﺤﺎﻟﺔ ِﻷﺣ ِﺪ‬ ِ ‫ أﻧﻪ ﻻ و‬:‫ﺎع ﻃﺮﻓﻴ ِﻪ ِﻓﻲ اﻟﺼﺪ ِق واﻟﻜ ِﺬ ِب‬ �‫ و ِﻦ ﺧﺎﺻ ِﺔ اﺳ ِﺘﺤﺎﻟ ِﺔ اﺟ ِﺘ‬.‫ان‬ ِ ‫ِﺑﺤﻴﻮ‬
َْ ً ْ َْ ً َ ُ َْ ُ َْ ْ ْ َ ْ َ َ ْ � َ
َُُ َ ْ � َ َ َ َ َ ْ ْ َ � َ
.‫اﺟﺒﺎ ِﺑﻨﻔ ِﺴ ِﻪ َو ُ � ِﻜﻨﺎ ِﺑﻨﻔ ِﺴ ِﻪ‬ ِ ‫اﻟﻄﺮﻓﻴ ِﻦ ِﻦ ِﺟﻬ ٍﺔ وا ِﺣﺪ ٍة وﻻ ﻳ ِﺼﺢ اﺟ ِﺘ�ﺎﻋﻬ�ﺎ ِﻓﻲ اﻟﺼﺪ ِق وﻻ ِﻓﻲ اﻟﻜ ِﺬ ِب؛ إذ ﻛﻮن اﻟ�ﻮﺟﻮ ِد و‬
ََ َ َ ْ َ َ َ ََ َ َ َْ ََ َ َ ْ َ َ َ َ � َ ُ َ َ ْ� َ َ َُْْ َ َ َ َ َ َْ ََ َ َ ْ َ َ
‫ﺎن وﻻ‬ ِ ‫ان ﻻ ﻳﺠﺘ ِ ﻌ‬ ِ ‫ﺎن ﻓﻬﺬ‬ ِ ‫ﺎن وﻻ ﻳﺮﺗ ِﻔﻌ‬ ِ ‫ﺎن ﺎ ﻻ ﻳﺠﺘ ِ ﻌ‬ ِ ‫ وﻫ�ﺎ اﻟﻨ ِﻘﻴﻀ‬: ‫ﺎن ﻓ ِﺈذا ﺟﻌﻠﺘ ﻫﺬا اﻟﺘﻘ ِﺴﻴ‬ ِ ‫ﺎن وﻻ ﻳﺮﺗ ِﻔﻌ‬ ِ ‫ﻻ ﻳﺠﺘ ِ ﻌ‬
ْ� َ ‫اﻟﻠ َﺬ ْﻳﻦ َﻻ َﻳ ْﺠ َﺘ َﻌﺎن َو َﻻ َﻳ ْﺮ َﺗﻔ‬ � ْ َ � ُ ْ َ � َ َ َ ُ َ ْ َ ُ ْ � َ ُ َ َْ َ َ َ ْ َ
‫اﻟﺴﻠ ِﺐ‬ ‫ ِﻓﻲ‬- ‫ﺎن‬ ِ ‫ﻌ‬ ِ ِ ِ ِ - ‫ﻦ‬ ِ ‫ﻴ‬ ‫ﻴﻀ‬ ‫ﻘ‬ِ ‫اﻟﻨ‬ ‫ﺮ‬ ‫ﺼ‬ ‫ﺣ‬ ‫ﺢ‬ ‫ﺼ‬ ِ ‫ﻳ‬ ‫ﻼ‬ ‫ﻓ‬ ‫ﺎب‬ ‫ﻳﺠ‬ ‫اﻹ‬ِ ‫و‬ ‫ﺐ‬ ‫ﻠ‬ ‫اﻟﺴ‬ ‫ﺎ‬ � ‫ﻫ‬ ‫ﺲ‬ ‫ﻴ‬‫ﻟ‬ ‫ﺎن و‬ ِ ‫ﻳﺮﺗ ِﻔﻌ‬

1
Printed text reads: Al-Am!d" Ams!. The editors commented: Thus in the original manuscript; corrected based on:
Ṣiy!nat Majmū‘ al-Fat!wá, p. 254.

76
 َ َ َْْ َْ ْ ْ َ َ َ ْ َ َ َ ‫ َﻻ َﻳ ْﺠ َﺘ َﻌ‬- ‫ َﺷ ْﻴ َﺌﺎن‬- ‫ﻴﻨﺌﺬ َﻓ َﻘ َﺪ َﺛ َﺒ َﺖ َو ْﺻ َﻔﺎن‬
َ َ َ ْ ‫َو‬
‫ﺎن؛ َو ُﻫ َﻮ ﺧ ِﺎر ٌج َﻋﻦ اﻷﻗ َﺴﺎمِ اﻷر َﺑ َﻌ ِﺔ َﻋﻠﻰ َﻫﺬا‬ ِ ‫ﺎن وﻻ ﻳﺮﺗ ِﻔﻌ‬ ِ ِ ِ ِ ٍ ِ ‫ﺎب و ِﺣ‬
ِ ‫اﻹﻳﺠ‬ ِ
ُ ‫اﻟﺸ ْﻲء َﻻ َﻳ ْﺨ ُﻠﻮ ْﻦ ْاﻟ َﺤ َﻴﺎة َو ْاﻟ َ� ْﻮت ُﻫ َﻮ ْﻦ َﻫ َﺬا ْاﻟ َﺒﺎب؛ َو َﻛ َﺬﻟ َﻚ ْاﻟﻌ ْﻠ‬
� َ َْ � ُ َُ ََْ � ُ ُ ً َْ َ َْ ْ ََ َ ْ ََ
‫ ﻓﻘﺪ ﻳﻘﻮل إن ﻛﻮن‬:‫ﻓ�ﻦ ﺟﻌﻞ اﻟ�ﻮت ﻌﻨﻰ وﺟﻮ ِدﻳﺎ‬
ِ ِ ِ ِ ِ ِ ِ ِ
َ ْ َ ْ ْ � ‫َو ْاﻟ َﺠ ْﻬ ُﻞ َو‬
‫اﻟﺼ َ� ُ َواﻟ ُﺒﻜ ُ َوﻧﺤ ُﻮ ذﻟِ َﻚ‬
As for opposites (al-mut!q!bil!n), they cannot coexist in a single subject from the same
aspect. This relationship means either that they cannot both be true nor both be false
simultaneously, or that this simultaneous truth/falsehood is possible for one of the pair
[but not both]. This is because they are opposites by way of negation (as-salb) and
affirmation (al-"j!b), which constitutes the opposition of contradiction (taq!bul at-
tan!qu.). Contradiction (at-tan!qu.) is the difference between two propositions in terms
of negation and affirmation such that they cannot, in themselves, both be true nor both
be false. For example, ‘Zayd is an animal’ and ‘Zayd is not an animal.’ A defining
characteristic of the impossibility of both contradictories being true or false
simultaneously is that there is no middle ground (w!si'ah) between the two, and neither
proposition is impossible in itself from a single aspect. They cannot both be true, nor can
they both be false. Consider the case of an existent being either necessary in itself
(w!jiban bi-nafsihi) or possible in itself (mumkinan bi-nafsihi). These two states cannot
coexist, nor can both be absent [for any given existent]. If you adopt this classification,
where contradictories (an-naq".!n) are defined as ‘that which cannot coexist nor both
be absent,’ then these two states (necessary/possible) fit the definition, yet they are not
simple negation and affirmation. Therefore, it is incorrect to limit contradictories—those
things which cannot coexist nor both be absent—strictly to negation and affirmation.
Consequently, we have established two attributes—two states—that cannot coexist nor
both be absent, yet fall outside the standard four categories [of opposition, if defined
strictly]. Based on this, one who considers death to be a positive existential state (ma’nan
wujūdiyyan) might argue that the fact that a thing cannot be devoid of both life and
death falls under this category [of non-negation/affirmation contradictories]. The same
could apply to knowledge and ignorance, deafness and hearing, muteness and speech,
and so forth.
ْ ٌ َْ �َ ُ َ َ َ َ ْ ‫اﻟﺴ ْﻠﺐ َو‬ � ‫ َﻳ ْﺪ ُﺧ ُﻞ ﻓﻲ‬:‫اﺧ ُﻞ؛ َﻓﺈ �ن ْاﻟ َﻌ َﺪ َم َو ْاﻟ َ� َﻠ َﻜ َﺔ‬ َ َََ ُ َْ ََ َ َُ َْ � ْ ْ
‫ﺎﻳﺘ ُﻪ أﻧ ُﻪ ﻧﻮع ِﻨ ُﻪ‬ ‫ﺎب وﻏ‬ ِ ‫اﻹﻳﺠ‬ ِ ِ ِ ِ ‫ ﻫﺬا اﻟﻘ ِﺴﻴ ﻳﺘﺪ‬:‫ أن ﻳﻘﺎل‬:(‫)اﻟ َﻮﺟ ُﻪ اﻟﺜﺎﻧِﻲ‬
ََ َ ْ َ َ َ ْ ُ ُ َْ ََ َ ْ َ ْ � ْ َ َ َ َ
ْ ُ ْ ٌ َْ َ ُ َ � ْ � َ َ ُ ْ َ ُ َْ
‫ ﻓﻼ ﻳﺪﺧﻞ ِﻓﻲ اﻟﻌﺪمِ واﻟ�ﻠﻜ ِﺔ‬:‫ﺎب‬ ِ ‫اﻹﻳﺠ‬ ِ ‫ أﻋ ِﻨﻲ ِﺑﺎﻟﺴﻠ ِﺐ و‬:‫واﻤﻟﺘﻀﺎﻳﻔﺎن ﻳﺪﺧﻼ ِن ِﻓﻲ اﻟ�ﺘﻀﺎدﻳ ِﻦ إﻧ�ﺎ ﻫ�ﺎ ﻧﻮع ِﻨﻪ ﻓ ِﺈن ﻗﺎل‬
ُ:‫ﻴﻞ َﻟﻪ‬ َ َ َْ َ َ َ َ ََ َ ْ َ ُ�َ � َ َ ْ َ ُ َ َ َ َُ َ َ َْ َ ْ � ْ َ َ َ ْ ُ ْ َ َ ُ َ
‫آﺧ ِﺮ ِه ِﻗ‬
ِ ‫ إﻟﻰ‬.‫ وﻟِﻬﺬا ﺟ ِﻌﻞ ِﻦ ﺧﻮاﺻ ِﻪ أﻧﻪ ﻻ اﺳ ِﺘﺤﺎﻟﺔ ِﻷﺣ ِﺪ ﻃﺮﻓﻴ ِﻪ‬- ‫ وﻫﻮ أن ﻳﺴﻠﺐ ﻋﻦ اﻟﺸﻲ ِء ﺎ ﻟﻴﺲ ﺑِﻘﺎﺑِ ِﻞ ﻟﻪ‬-
� ُ � ْ ْ َ ْ َْ َ َْ ْ� � َ ََ ََ َ �َ َُ َُ َ َ ََ ََ ْ َ
‫ َﺳﻠ ُﺐ َ ﺎ ُﻳ� ِﻜ ُﻦ اﺗ َﺼﺎف اﻟﺸ ْﻲ ِء ِﺑ ِﻪ‬:‫ أ َﺣ ُﺪ ُﻫ َ�ﺎ‬:‫اﻟﺴﻠ َﺐ َﻳﻨﻘ ِﺴ ُ إﻟﻰ ﻧﻮ َﻋﻴ ِﻦ‬ ‫ أن ﻏﺎﻳﺔ ﻫﺬا أن‬:‫ أﺣﺪﻫ�ﺎ‬- :‫ﺎن‬ ِ ‫ﻋﻦ ﻫﺬا ﺟﻮاﺑ‬
ُُ َ � ُ َ َ ُ َ ْ � َ ُ َ ََ ُُ َ � ُ ُْ َ ُ َْ ُ �َ ْ ُ ََُ ُُ َ � ُ ْ ُ َ َ ُ ْ َ �
‫ إﺛﺒﺎت ﺎ ﻳ ِﺠﺐ اﺗﺼﺎﻓﻪ‬:‫ اﻷول إﺛﺒﺎت ﺎ ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻪ وﻻ ﻳ ِﺠﺐ واﻟﺜﺎﻧِﻲ‬:‫ ﻓﻴﻘﺎل‬.‫ ﺳﻠﺐ ﺎ ﻻ ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻪ ِﺑ ِﻪ‬:‫َواﻟﺜﺎﻧِﻲ‬
َ َْ ْ َ
‫ َو ز ﻳ ٌﺪ ﻟﻴ َﺲ ﺑِ َﺤ َﺠ ِﺮ ﻓ ِﺈ �ن‬،‫اﺟ ٌﺐ‬ َ ٌ َْ َ َ � َ ٌ َََ ٌ ْ َ َ ََْ َْ ُ َْ َ ٌ َُْ ٌ َْ ُ َ ُ ْ ُ ُ ََ
ِ ‫ ﻛﻘﻮﻟِﻨﺎ ز ﻳﺪ ﺣﻴﻮان ﻓ ِﺈن ﻫﺬا إﺛﺒﺎت و‬.‫اﺟ ِﺐ‬ ِ ‫ و إِﺛﺒﺎت اﻟﻮ‬.‫ﺑِ ِﻪ؛ ﻓﻴﻜﻮن اﻟ�ﺮاد ﺑِ ِﻪ ﺳﻠﺐ �ﺘ ِﻨﻊ‬
- ‫وم‬ ٌ ‫ﻮد َو إ � ﺎ َ ْﻌ ُﺪ‬ٌ ‫ َﻛ َﻘ ْﻮﻟ َﻨﺎ ْاﻟ ُ� َﺜ �ﻠ ُﺚ إ � ﺎ َ ْﻮ ُﺟ‬- ‫ﻮد َو ْاﻟ َﻌ َﺪ َم‬
َ ‫ﺎت �اﻟﺘﻲ َﺗ ْﻘ َﺒ ُﻞ ْاﻟ ُﻮ ُﺟ‬ ُ ‫اﻟﺘ ْﻘﺪﻳﺮ َﻓ ْﺎﻟ ُ� ْ�ﻜ َﻨ‬
� ََ ََ َ ٌ َُْ ٌ َْ ََ
‫ﻫﺬا ﺳﻠﺐ �ﺘ ِﻨﻊ وﻋﻠﻰ ﻫﺬا‬
ِ ِ ِ ِ ِ ِ
َ َ ً َ َْ َ َ ُ ْ َ َ ُ َ ْ ُ ُ ْ َ ْ ُ ْ َ َ ْ ْ َ َ � َ َ َ َ َ َْ َ َ َ َ ْ َ َ َ ْ ْ ْ ُ ُ َ
‫ﺎﺑﻠﻴ ِﻦ ﺟ ِ ﻴﻌﺎ وﻻ‬ ِ ‫ﻴﻪ اﻟ�ﻮﺻﻮف اﻟﻮا ِﺣﺪ ﻋﻠﻰ اﻟ�ﺘﻘ‬ ِ ‫ ﻓ ِﺈن ذﻟِﻚ اﻟ ِﻘﺴ ﻳﺨﻠﻮ ِﻓ‬.‫ﻳﻜﻮن ِﻦ ِﻗﺴ ِ اﻟﻌﺪمِ واﻟ�ﻠﻜ ِﺔ وﻟﻴﺲ ﻛﺬﻟِﻚ‬
ْ ْ ْ َ ُْْ ْ ٌ َ ُ ْ َ
. ِ‫ﺎت َﻋﻦ اﻟ ُﻮ ُﺟﻮ ِد َواﻟ َﻌ َﺪم‬
ِ ‫ﻳﺨﻠﻮ ﺷ ْﻲء ِﻦ اﻟ�� ِﻜﻨ‬
Second Argument: It can be argued that this classification [of opposites] involves overlap.
For instance, privation and possession (al-’adam wa al-malakah, e.g., blindness and sight)
fall under the broader category of negation and affirmation; at most, it is a specific type
thereof. Similarly, correlatives (al-muta.!yif!n, e.g., father and son) fall under contraries
(al-muta.!dd!n, e.g., black and white); they are merely a type of contrary. If an objector
says: ‘By negation and affirmation, I mean the type that does not include privation and
possession—that is, negating something from a subject incapable of possessing it [like
negating sight from a rock]—and this is why one of its characteristics is that neither of its
terms is impossible,’ and so forth. To this, there are two responses: Firstly: The most this

77
implies is that negation (as-salb) can be divided into two types: (1) Negating something
that the subject could possibly possess. (2) Negating something that the subject cannot
possibly possess. Correspondingly, affirmation (al-"j!b) could be divided into: (1)
Affirming something the subject can possess but does not necessarily possess. (2)
Affirming something the subject must possess. In this framework, the second type of
negation refers to an impossible negation (e.g., ‘Zayd is not a stone,’ which negates an
impossibility), and the second type of affirmation refers to affirming a necessity (e.g.,
‘Zayd is an animal,’ affirming a necessary attribute for Zayd). According to this
interpretation, contingent beings (al-mumkin!t) which can accept both existence and
non-existence—like saying, ‘A triangle is either existent or non-existent’—would fall
under the category of privation and possession. However, this is incorrect, because in the
category of privation/possession, the subject itself might be devoid of both opposites
[e.g., a wall is neither sighted nor blind in the relevant sense], whereas no contingent
being (mumkin) can be devoid of both existence and non-existence.
َْ ً َْ ً َْ ً َْ َ ‫ﻴﻞ إ � ﺎ أَ ْن َﻳ ُﻜ‬
َ َ َ َُ ٌَ َ َ�ُ � � ُ َ َ ْ� َ َ � َ ً َْ
‫ﻮن َﺣ �ﻴﺎ أو َﻋ ِﻠﻴ�ﺎ أو َﺳ ِ ﻴﻌﺎ أو َﺑ ِﺼﻴﺮا أو‬ ‫ ﻓ ِﺈذا ِﻗ‬- ‫اﺟﺒﺔ ﻟﻪ‬ ِ ‫ ﻓ ِﺼﻔﺎت اﻟﺮب ﻛﻠﻬﺎ و‬- ‫ﻳﺮ‬ ِ ‫َوأﻳﻀﺎ ﻓ ِﺈﻧ ُﻪ َﻋﻠﻰ َﻫﺬا اﻟﺘﻘ ِﺪ‬
‫ﺎب‬ َ ْ ‫اﻟﺴ ْﻠﺐ َو‬ � ‫ﺎﺑ َﻞ‬ َ ‫ﻮدا؛ َو إ � ﺎ أَ ْن َﻻ َﻳ ُﻜ‬
ُ ‫ َو َﻫ َﺬا ُ َﺘ َﻘﺎﺑ ٌﻞ َﺗ َﻘ‬.‫ﻮن‬ ً ُ َْ َ ُ َ ْ َ � َ َْ ُْ َ َ ُ ُ َ َ َْ ً� َ َُ
ِ ‫اﻹﻳﺠ‬ ِ ِ ِ ِ ‫ إ ﺎ أن ﻳﻜﻮن ﻮﺟ‬:‫ ﺎﻛن ِﺜﻞ ﻗﻮﻟِﻨﺎ‬:‫ﺘﻜﻠ�ﺎ؛ أو ﻻ ﻳﻜﻮن‬
َ‫ﻴﻞ َﻟ ُﻪ َﻫ َﺬا �إﻧ�ﺎ‬ َ َ � َ ُ َ ُ َ ْ ََ ُْ � َ � َ َ َ َ َ ْ َ ُ ُ َْ ْ ُ ُ ْ َ َ َ َ ُُْ ُ َ ْ ُ ُ ََ
‫ ِﻗ‬:‫ﺎت‬ِ ‫ ﻫﺬا ﻻ ﻳ ِﺼﺢ ﺣﺘﻰ ﻳﻌﻠ إ ﺎﻜن ﻗﺒﻮﻟِ ِﻪ ﻟِﻬ ِﺬ ِه اﻟﺼﻔ‬:‫ ﻓ ِﺈن ِﻗﻴﻞ‬.‫ﻓﻴﻜﻮن اﻵﺧﺮ ِﺜﻠﻪ وﺑِﻬﺬا ﻳﺤﺼﻞ اﻟ�ﻘﺼﻮد‬
َ
‫ورة؛ ﻓﺈﻧﻪ ﻻ‬
ًَ ُ َ ٌَ َ َ َ َُ َ ُُ
‫اﺟﺒﺔ ﺿﺮ‬
َْ ُ� َ َ ََ � � �ََ ََ َ ْ َ َ َُ َ َُ َ َُْ ْ َ َ َ َْ َ َََ ْ
ِ ‫ﻳﺮ ﺛﺒﻮﺗِﻬﺎ ﻟﻪ ﻓ ِﻬﻲ َو‬ ِ ‫ ﻓ ِﺈﻧﻪ ِﺑﺘﻘ ِﺪ‬:‫ان؛ ﻓﺄ ﺎ اﻟﺮب َﺗﻌﺎﻟﻰ‬ ِ ‫اﺷﺘﺮﺎﻛ ِﻓﻴ�ﺎ أ ﻜﻦ أن ﻳﺜﺒﺖ ﻟﻪ و ﻳﺰ ول ﺎﻛﻟﺤﻴﻮ‬
َ ً ًَ ََ � َ ًَ ََ ً�َ ًَ ََ �َ ًَ َ َ ُ َ ْ ُ ُ َ َ � َ ََُْ َ� َ ََ َ َ ُُ َ � ُ ُْ
‫ﺎرة َﺳ ِ ﻴﻌﺎ َو َﻫﺬا‬ ‫ﻮﺟﺐ أن ﻳﻜﻮن ﺗﺎرة ﺣﻴﺎ وﺗﺎرة ﻴﺘﺎ وﺗﺎرة أﺻ وﺗ‬ ِ ‫ ﻓ ِﺈن ذﻟِﻚ ﻳ‬.‫ﺎق اﻟﻌﻘﻼ ِء‬ ِ ‫ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻪ ِﺑﻬﺎ و ِﺑﻌﺪ ِﻬﺎ ِﺑﺎﺗﻔ‬
َ َ � ََُْ َ ُ�َ � َ َْ َ َْ َ َ َْ � َ َ َ َ ََ ْ َ َ ً َْ َُْ َ َ َ َ� ُ �
‫ إن ﻧﻔﻴﻬﺎ ﻟﻴﺲ ﺑِﻨﻘ ِﺺ ﻟِﻈﻨ ِﻪ أﻧﻪ ﻻ ﻳﻘﺒﻞ ِاﻻﺗﺼﺎف‬:‫ﻮﺟ ُﺐ اﺗ َﺼﺎﻓ ُﻪ ﺑِﺎﻟﻨﻘﺎﺋِ ِﺺ؛ وذﻟِﻚ ﻨﺘ ٍﻒ ﻗﻄﻌﺎ؛ ﺑِﺨِ ﻼ ِف ﻦ ﻧﻔﺎﻫﺎ وﻗﺎل‬ ِ ‫ﻳ‬
ُ
َ ‫ﺎﻟﻀ ُﺮ‬ � ‫ﻮم ﺑ‬ ٌ ُ َْ َ َ َ َ َ � َ ً َْ َُ َْ ُ ُ َ َ َ َ � َ
َْ َ َ ُ� َ َُ ْ ُُ ُْ َ ََ َ ْ َ � َ َ َ
.‫ور ِة‬ ِ ‫ﺎف ِﺑﻬﺎ ﻻ ﻳﻜﻮن ﻧﻔﻴﻬﺎ ﻧﻘﺼﺎ ﻓ ِﺈن ﻓﺴ َﺎد ﻫﺬا ﻌﻠ‬ ِ ‫ إﻧﻪ ﻊ إ ﺎﻜ ِن ِاﻻﺗﺼ‬:‫ِﺑﻬﺎ ﻓ ِﺈن ﻦ ﻗﺎل ﻫﺬا ﻻ ﻳ� ِﻜﻨﻪ أن ﻳﻘﻮل‬
ْ
‫اﺟ ُﺐ اﻟ ُﻮ ُﺟﻮ ِد؛‬
َ
َ َُ ْ � َ ْ َ َ
ْ َ � َ ْ َ ْ ْ ََْ ْ ْ َ ْ ‫اﻟﺴ ْﻠﺐ َو‬ � ‫ﺎﺑﻞ‬ ُ ََ َ َْ ً َْ َُ َ َ
ِ ‫ ﻟ ﻳ ِﺼﺢ أن ﺗﻘﻮل و‬:‫ﺎب إن اﺷﺘﺮﻃﺖ اﻟ ِﻌﻠ ِﺑ ِﺈ ﺎﻜ ِن اﻟﻄﺮﻓﻴ ِﻦ‬ ِ ‫اﻹﻳﺠ‬ ِ ِ ِ ‫ أﻧﺖ ِﻓﻲ ﺗﻘ‬:‫و ِﻗﻴﻞ ﻟﻪ أﻳﻀﺎ‬
‫وم؛‬ ٌ ‫وم؛ َو ْاﻟ ُ� ْ� َﺘﻨ ُﻊ ْاﻟ ُﻮ ُﺟﻮد إ � ﺎ َ ْﻮ ُﺟ‬
ٌ ‫ﻮد َو إ � ﺎ َ ْﻌ ُﺪ‬ ٌ ‫ﻮد َو إ � ﺎ َ ْﻌ ُﺪ‬
ٌ ‫إ � ﺎ َ ْﻮ ُﺟ‬
ِ ِ ِ ِ
Furthermore, according to this interpretation, since all of the Lord’s Attributes are
necessary for Him (w!jibah lahu), then stating, ‘He is either Living, or Knowing, or
Hearing, or Seeing, or Speaking, or He is not,’ would be analogous to saying, ‘He is either
Existent, or He is not.’ This latter statement clearly represents an opposition of negation
and affirmation (taq!bul as-salb wa al-"j!b). Therefore, the former statement (regarding
attributes like Life, Knowledge, etc.) must also be of the same type. This achieves the
intended purpose [of showing that negating the attribute necessitates affirming its
opposite imperfection]. If it is objected: ‘This is not valid until it is known that He is
capable of possessing these attributes,’ the response is: This condition [of knowing
possibility] applies only to attributes that can potentially be present or absent in a subject,
like [certain traits in] an animal. As for the Lord Almighty, if these attributes are affirmed
for Him, they are necessarily affirmed (w!jibah .arūratan). For it is inconceivable, by the
consensus of rational people (ittif!q al-’uqal!’), that He could possess them at one time
and lack them at another. Such a scenario would imply that He is sometimes Living and
sometimes dead, sometimes Hearing and sometimes deaf, which necessitates attributing
imperfections (naq!’i)) to Him, and this is definitively precluded. This contrasts with the
position of those who negate these attributes, claiming their negation is not an
imperfection because they assume He is incapable of possessing them. Even someone
holding this view cannot claim that if He were capable of possessing them, their negation
would not be an imperfection. The fallacy of such a claim is self-evidently known (ma’lūm
bi.-.arūrah). It can also be said to the objector: Regarding the opposition of negation
and affirmation, if you stipulate knowledge of the possibility of both terms, then it would
be incorrect to say, ‘The Necessary Existent (W!jib al-Wujūd) is either existent or non-
existent,’ or ‘The Impossible Existent (Mumtani’ al-Wujūd) is either existent or non-

78
existent.’
َْ َ َُ َْ َ َْ ْ ْ ْ َ ْ ْ ِ َ ْ ُ ُ ْ َ َ َ ْ َ ُ ُ ْ ُ ُ ْ َ َ ُ َْ َ � َ َ َ � َ
‫ﺎع َو إِن اﺷﺘ َﺮﻃﺖ اﻟ ِﻌﻠ َ ﺑِ ِﺈ ﺎﻜ ِن أ َﺣ ِﺪ ِﻫ َ�ﺎ َﺻ �ﺢ أن ﺗﻘﻮل إ � ﺎ أن‬ ‫ واﻵﺧﺮ ﻌﻠﻮم ِاﻻ ِﺘﻨ‬.‫ِﻷن أﺣﺪ اﻟﻄﺮﻓﻴ ِﻦ ﻫﻨﺎ ﻌﻠﻮم اﻟﻮﺟﻮ ِد‬
ْ ْ� ً ْ َ ْ ْ� َ َ ‫ﻴﺮا َو إ � ﺎ أَ ْن َﻻ َﻳ ُﻜ‬ ً َ ً َ َ ُ َ ْ َ � َ َ ُ َ �َ � َ � َ َ ُ َ
‫ﻮن؛ ِﻷ �ن اﻟﻨﻔ َﻲ إن ﺎﻛ َن ُ � ِﻜﻨﺎ َﺻ �ﺢ اﻟﺘﻘ ِﺴﻴ ُ َو إِن‬ ِ ‫ﻳﻜﻮن ﺣﻴﺎ و إِ ﺎ أﻻ ﻳﻜﻮن؛ و إِ ﺎ أن ﻳﻜﻮن ﺳ ِ ﻴﻌﺎ ﺑ ِﺼ‬
ُ‫ﺎب َو َﻧ ْﺤﻦ‬ َ ‫ﻳﺠ‬ َ ‫اﻟﺴ ْﻠ َﺐ َو ْاﻹ‬ � ‫ﻳﻞ ُﻳ َﻘﺎﺑ ُﻞ‬ َ ْ� َ َ � َ ُ ُ َ َ َ ْ َ ُ ُ َْ ْ َ َ َ َ ً َ ُ َْ ْ َ َ ً َ ُْ َ َ
ِ ِ ‫ ﻫﺬا ﻳ ِﻔﻴﺪ أن ﻫﺬا اﻟﺘﺄ ِو‬:‫اﺟﺒﺎ وﺣﺼﻞ اﻟ�ﻘﺼﻮد ﻓ ِﺈن ِﻗﻴﻞ‬ ِ ‫اﻹﺛﺒﺎت و‬ ِ ‫ ﺎﻛن‬:‫ﺎﻛن �ﺘ ِﻨﻌﺎ‬
ُ َُْ َ َ َ َْ � َ ٌ َ � َ َ َ َْ � َ ٌ َ � ُ � َ ُ َ َ َ � َ َ ْ َ ُ ََ َ َ ُ� َُ
‫ﻴﺮ؛ واﻟ�ﻨ ِﺎزع‬ ِ ‫ﻴﻊ و إَِ ﺎ ﺑ ِﺼﻴﺮ و إِ ﺎ ﻟﻴﺲ ﺑِﺒ ِﺼ‬ ِ ِ ‫ أﻧﻪ إ ﺎ ﺳ ِ ﻴﻊ و إِ ﺎ ﻟﻴﺲ ﺑِﺴ‬:‫اض؛ ﻟ ِﻜﻦ ﻏﺎﻳﺘﻪ‬ ِ ‫ﻧﺴﻠ ذﻟِﻚ ﻛ�ﺎ ذ ِﻛﺮ ِﻓﻲ ِاﻻﻋ ِﺘﺮ‬
َ ً َ ُ َ � َ َ ُ َ ْ � َ ٌ َ ْ ُ ُ ُ ْ َ ْ َ ٌ ‫ َﻓ ْﺎﻟ ُ� ْﺜ َﺒ ُﺖ َو‬:‫اﻟﺘ ْﻘﺪﻳﺮ‬ � َ َ َ َ َُ ُ ََُ َ ْ� ُ َ ْ َ
‫اﺟ َﺒﺔ ﻟ ُﻪ َو إِ � ﺎ‬ ِ ‫ ﻓ ِﺈ ﺎ أن ﺗﻜﻮن ﻫ ِﺬ ِه اﻟﺼﻔﺎت و‬.‫اﺟﺐ؛ واﻟ�ﺴﻠﻮب �ﺘ ِﻨﻊ‬ ِ ِ ِ ‫ ﻋﻠﻰ ﻫﺬا‬:‫َﻳﺨﺘﺎر اﻟﻨﻔﻲ ﻓﻴﻘﺎل ﻟﻪ‬
َ ْ ْ َ َْ ْ َ ُ َ ْ َ ْ ْ ْ َ َ َ ْ َ ْ َ َ ُ َْ َ ً َ َ َُ ْ
‫ ﻧﺤ ُﻦ ﻧﻌﻠ ُ ِﺑ ِﺎﻻﺿ ِﻄ َﺮ ِار ُﺑﻄﻼ َن‬:‫ َﺑﻞ ﻗﺪ ُﻳﻘﺎل‬.‫ﺎع ﻻ َوﺟ َﻪ ﻟ ُﻪ؛ إذ ﻻ َدﻟِﻴﻞ َﻋﻠﻴ ِﻪ ِﺑ َﻮﺟ ِﻪ‬ ِ ‫ﻮن ُ ْ�ﺘ ِﻨ َﻌﺔ َﻋﻠ ْﻴ ِﻪ َواﻟﻘ ْﻮل ِﺑ ِﺎﻻ ْ ِﺘﻨ‬ ‫أ ن ﺗﻜ‬
َ‫ﺎد َذﻟﻚ‬ ُ ‫اﻟﺼ َﻔﺎت؛ َو َﻗ ْﺪ ُﻋﻠ َ َﻓ َﺴ‬ � ‫ﺎع َذﻟ َﻚ �إﻻ ﺑ َ�ﺎ ُﻳ ْﺴ َﺘ َﺪ �ل ﺑﻪ َﻋ َﻠﻰ ْإﺑ َﻄﺎل أَ ْﺻﻞ‬ َ ْ َ َ � ََ ْ ُ ْ َ ُ ُْ َ ُ� َ َ ْ
ِ ِ ِ ِ ِ ِِ ِ ِ ِ ‫ﺎع؛ ﻓ ِﺈﻧﻪ ﻻ ﻳ� ِﻜﻦ أن ﻳﺴﺘﺪل ﻋﻠﻰ ا ِﺘﻨ‬ ِ ‫ِاﻻ ِﺘﻨ‬
َ ‫ﻳﻘ ًﺔ ُ ْﺴ َﺘﻘ �ﻠ ًﺔ ﻓﻲ ْإﺛ َﺒﺎت ﺻ َﻔﺎت ْاﻟ َﻜ‬ َ َ ََ ْ ُ ْ َ ُ ُْ ََ � َ َْ ْ َ َُ َ � َ ‫ﻴﻨﺌﺬ َﻓ َﻴﺠ ُﺐ ْاﻟ َﻘ ْﻮ ُل ﺑ ُﻮ ُﺟﻮب‬َ َ
‫ﺎل‬ِ � ِ ِ ِ ِ ِ ‫ﺮ‬
ِ ‫ﻃ‬ ‫ﻞ‬ ‫ﻌ‬ ‫ﺠ‬ ‫ﻳ‬ ‫ن‬ ‫أ‬ ‫ﻦ‬ ‫ﻜ‬ ِ �‫ﻳ‬ ‫ا‬ ‫ﺬ‬ ‫ﻫ‬ ‫ن‬ ‫أ‬ ‫ﻠ‬ ‫اﻋ‬ ‫و‬ . ‫ﻪ‬ ‫ﻟ‬ ‫ﺎت‬
ِ ‫ﻔ‬ ‫اﻟﺼ‬ ‫ه‬
ِ ‫ﺬ‬
ِ ‫ﻫ‬ ِ ِ ِ ٍ ِ ‫و ِﺣ‬
َ ً َ َ َ ْ
َ ‫َﻟ ُﻪ َﻓﺈ �ﻧ َﻬﺎ إ � ﺎ َواﺟ َﺒﺔ ﻟ ُﻪ َو إ � ﺎ ُ ْ� َﺘﻨ َﻌﺔ َﻋﻠ ْﻴﻪ َواﻟﺜﺎﻧﻲ َﺑﺎﻃﻞ ﻓ َﺘ َﻌ �ﻴ َﻦ اﻷ �ول؛ ﻷ �ن َﻛ ْﻮ َﻧ ُﻪ ﻗﺎﺑﻼ ﻟ َﻬﺎ َﺧﺎﻟ ًﻴﺎ َﻋ ْﻨ َﻬﺎ َﻳ ْﻘ َﺘﻀﻲ أ ْن َﻳ ُﻜ‬
َ ُ َ ٌ � َ ٌ َ ٌ
‫ﻮن‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
�� ْ َََ َ ْ َ ٌَ َُْ ٌَ َ َ َ �َ ٌ َُْ َ ََ ً ُْ
‫ﺎر‬
ِ ‫� ِﻜﻨﺎ وذﻟِﻚ �ﺘ ِﻨﻊ ِﻓﻲ ﺣﻘ ِﻪ وﻫ ِﺬ ِه ﻃ ِﺮ ﻳﻘﺔ ﻌﺮ وﻓﺔ ﻟِ�ﻦ ﺳﻠﻜﻬﺎ ِﻦ اﻟﻨﻈ‬
This is because in these cases, one term (existence for the Necessary, non-existence for
the Impossible) is known to be necessary, and the other (non-existence for the Necessary,
existence for the Impossible) is known to be impossible. However, if you only stipulate
knowledge of the possibility of one of the terms, then it is perfectly valid to say, ‘He is
either Living or He is not,’ and ‘He is either Hearing and Seeing or He is not.’ This is
because if the negation (not Living, not Hearing, etc.) is possible, the dichotomy holds.
And if the negation is impossible (mumtani’), then the affirmation (Living, Hearing, etc.)
becomes necessary (w!jib), and the intended conclusion is reached. If it is then argued:
‘This reasoning shows that this interpretation involves the opposition of negation and
affirmation, which we concede, as mentioned in the objection. However, the most this
proves is: He is either Hearing or not Hearing; He is either Seeing or not Seeing. The
opponent simply chooses the negation.’ The response is: According to this premise [that
the attributes are either necessary or impossible for Him], the affirmed attribute is
necessary (w!jib), and the negated attribute is impossible (mumtani’). Thus, these
attributes are either necessary for Him or impossible for Him. The claim that they are
impossible has no basis whatsoever, as there is absolutely no evidence (dal"l) for it.
Indeed, it can be argued that we know intuitively (bil-i.'ir!r) the falsehood of their
impossibility. For any argument used to demonstrate the impossibility of these specific
attributes (Hearing, Sight, etc.) would inevitably be the same type of argument used to
deny the Attributes (a)l a)-)if!t) altogether, the invalidity of which is already established.
Therefore, it becomes necessary to affirm the necessity (wujūb) of these attributes for
Him. Know that this line of reasoning can itself constitute an independent method for
establishing His attributes of perfection ()if!t al-kam!l): they are either necessary for Him
or impossible for Him. The second option (impossibility) is invalid; therefore, the first
(necessity) is determined. This is because the notion of Him being capable of possessing
them yet being devoid of them would imply contingency (mumkinan), which is
impossible (mumtani’) in His case. This is a recognized method among those theologians
(an-nu,,!r) who employ it.
َْ َْ ٌ َْ َُْ َ َ َ َ َ َ ْ َ � ُ ََ ْ
‫ ﻓ َﻌﻠﻰ َﻫﺬا إذا ﻗﻠﻨﺎ ز ﻳ ٌﺪ إ � ﺎ َﻋﺎ ِﻗﻞ َو إِ � ﺎ ﻏﻴ ُﺮ َﻋﺎ ِﻗ ٍﻞ؛ َو إِ � ﺎ َﻋﺎﻟِ ٌ َو إِ � ﺎ ﻟﻴ َﺲ ِﺑ َﻌﺎﻟِ ِ َو إِ � ﺎ َﺣ �ﻲ َو إِ � ﺎ‬:‫اب اﻟﺜﺎﻧِﻲ أن ُﻳﻘﺎل‬ ‫)اﻟﺠﻮ‬
ْ ً َ َ َ ُ
ْ َ ْ َ َ َ َ � َ َ ْ َ � ُ َ َ ْ � َ َ ُ َ َ
ْ َ َ ُ َ
ْ � َ ٌ َ � َ � َ ُ َْ
ِ ‫اﺧﻼ ِﻓﻲ ِﻗﺴ‬ ِ ‫ﻴﻪ ﺳﻠﺐ اﻟﺼﻔ ِﺔ ﻋﻦ ﺤﻞ ﻗﺎﺑِ ٍﻞ ﻟﻬﺎ ﻟ ﻳﻜﻦ ﻫﺬا د‬ ِ ‫ وأ ﺜﺎل ذﻟِﻚ ِ�ﺎ ِﻓ‬.‫ﺎﻃ ٍﻖ‬ ِ ‫ﺎﻃﻖ و إِ ﺎ ﻏﻴﺮ ﻧ‬ ِ ‫ﻏﻴﺮ ﺣﻲ و إِ ﺎ ﻧ‬
ْ ْ ُ ‫ورة َوﺧ َﻼ ُف �اﺗ َﻔﺎق ْاﻟ ُﻌ َﻘ َﻼء َوﺧ َﻼ ُف َ ﺎ َذ َﻛ ُﺮ‬ َُْْ ُ َ ََ � ٌ ََُْ َ َ ْ ‫اﻟﺴ ْﻠﺐ َو‬ ُ ََ
‫وه ِﻓﻲ اﻟ َ�ﻨ ِﻄ ِﻖ‬ ِ ِ ِ
َ ُ �
ِ ِ ‫ﺎب و ﻌﻠﻮم أن ﻫﺬا ِﺧﻼف اﻟ�ﻌﻠﻮمِ ِﺑﺎﻟﻀﺮ‬ ِ ‫اﻹﻳﺠ‬ َِ ِ
� ‫ﺎﺑﻞ‬
ِ ‫ﺗﻘ‬
ََ ْ ُ ْ َ ُ َ ْ ُ ْ ُْ ُ ََْ ْ َ ََ َ ْ ‫ﺎﻟﺴ ْﻠﺐ َو‬ َ
� ‫ﺎﻳﺎ َﺗ َﺘ َﻨﺎﻗ ُﺾ ﺑ‬ َ ‫ﻮم أ �ن ْﺜ َﻞ َﻫﺬه ْاﻟ َﻘ َﻀ‬ ٌ ‫ َو َ ْﻌ ُﻠ‬.‫َو َﻏ ْﻴﺮه‬
‫اﻫ َ�ﺎ ﻛ ِﺬ ُب اﻷﺧ َﺮى ﻓﻼ‬ ‫ﺎب ﻋﻠﻰ وﺟ ٍﻪ ﻳﻠﺰم ِﻨﻪ ِﺻﺪق إﺣﺪ‬ ِ ‫اﻹﻳﺠ‬ ِ ِ ِ ِ ِ ِ ِِ
�‫ﻴﺮ َو إ ﺎ‬ َ ْ ُ َ ُ ُ
ٌ ‫ ُﻫ َﻮ إ � ﺎ َﺑﺼ‬:‫ﺎﻳﺔ ﻓ َﺮﻗﻬ ْ أ ْن َﻳﻘﻮﻟﻮا إذا ﻗﻠﻨﺎ‬ َ ُ َ
َ ‫ َوﻏ‬.‫ﻴﻬﺎ‬ َ ‫ﻮد ﻓ‬ ُ
ٌ ‫وط اﻟﺘﻨﺎﻗ ُﺾ َ ْﻮ ُﺟ‬َ � ُ َ
ٌ ‫اﻟﺼ ْﺪق َواﻟﻜﺬب ﻓ َﻬﺬه ﺷ ُﺮ‬ َ ْ � ‫َﻳ ْﺠ َﺘ َﻌﺎن ﻓﻲ‬
ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ْ ْ َ � ٌ َْ ٌ َ َ ً ًََ َ َْ ٌ ‫ إ � ﺎ َﺑﺼ‬:‫ﺎﺑﺎ َو َﺳ ْﻠ ًﺒﺎ َو إ َذا ُﻗ ْﻠ َﻨﺎ‬ ً َ َ َ َ َ َْ
‫ ﺎﻛ َن َ ﻠﻜﺔ َو َﻋ َﺪ ﺎ َو َﻫ ِﺬ ِه ُ ﻨﺎز َﻋﺔ ﻟﻔ ِﻈ �ﻴﺔ َو إِﻻ ﻓﺎﻟ َ�ﻌﻨﻰ ِﻓﻲ‬:‫ﻴﺮ؛ َو إِ � ﺎ أﻋ َ�ﻰ‬ ِ ِ ‫إﻳﺠ‬ ‫ن‬ ‫ﺎﻛ‬ : ‫ﻴﺮ‬
ِ ‫ﻟﻴﺲ ِﺑﺒ ِﺼ‬

79
ََ ْ َ �َ ُ َ� َ َ �َ ْ َ َْ ُ ْ َ َ ْ ‫اﻟﺴ ْﻠﺐ َو‬ ُ ََ ْ ٌ َْ َ َ � َ َ ُ َ ٌ َ َ َْ َْ ْ
‫ أﻧ ُﻪ ﻻ اﺳ ِﺘ َﺤﺎﻟﺔ‬:‫ﺎﺑ ِﻞ‬ ‫ﺎب َو َﻫﺬا ُﻳﺒ ِﻄﻞ ﻗﻮﻟ ُﻬ ِﻓﻲ ﺣﺪ ذﻟِﻚ اﻟﺘﻘ‬ ِ ‫اﻹﻳﺠ‬ ِ ِ
� ‫ﺎﺑﻞ‬
ِ ‫ ﻓﻌ ِﻠ أن ذﻟِﻚ ﻧﻮع ِﻦ ﺗﻘ‬.‫اﻟ َ�ﻮ ِﺿﻌﻴ ِﻦ ﺳﻮاء‬
ْ َْ َ َْ َ ٌَ ْ َ ََ ْ َ َ ْ َ َْ � َ
‫اﻟﻄ َﺮﻓﻴ ِﻦ إﻟﻰ اﻵﺧ ِﺮ ﻓ ِﺈ �ن ِاﻻﺳ ِﺘ َﺤﺎﻟﺔ ُﻫﻨﺎ ُ � ِﻜﻨﺔ ﻛ ِﺈ ﺎﻜﻧِ َﻬﺎ إذا ُﻋ �ﺒ َﺮ ﺑِﻠﻔ ِﻆ اﻟ َﻌ َ�ﻰ‬ ‫ِﻷﺣ ِﺪ‬
Secondly (to the original objection in g): According to the objector’s narrow definition of
negation/affirmation opposition [requiring possibility of both terms, or excluding
privation/possession], if we say, ‘Zayd is either rational or not rational,’ ‘He is either
knowledgeable or not knowledgeable,’ ‘He is either living or not living,’ ‘He is either
speaking or not speaking,’ and similar statements involving the negation of an attribute
from a subject capable of possessing it, these would not fall under the category of
negation/affirmation opposition. It is well-known that this contradicts self-evident
knowledge (al-ma’lūm bi.-.arūrah), the consensus of rational people (ittif!q al-’uqal!’),
and what logicians and others have stated. It is also well-known that such propositions
contradict each other through negation and affirmation in such a way that the truth of
one necessitates the falsehood of the other; they cannot both be true or both be false.
Thus, the conditions of contradiction (at-tan!qu.) are met here. The most the objectors
can differentiate is to say: If we state, ‘He is either Seeing (Ba)"r) or not Seeing (laysa bi-
Ba)"r),’ it is affirmation and negation. If we state, ‘He is either Seeing (Ba)"r) or blind
(A’m!),’ it is possession and privation (malakah wa ‘adam). This is merely a semantic
dispute (mun!za’ah laf,iyyah); otherwise, the meaning in both cases is the same.
Therefore, it is clear that this [privation/possession] is a type of negation/affirmation
opposition. This invalidates their definition of that opposition which stipulates ‘no
impossibility of either term,’ because impossibility [of one term, e.g., God being blind] is
indeed relevant here, just as it is when using the explicit term for the privation (e.g.,
‘blindness’ - al-’am!).
َ َ ْ َ َْ َ ‫ﺎﻟﺴ ْﻠﺐ َو ْاﻹ‬ � ‫ ْاﻟ ُ� َﺘ َﻘﺎﺑ َﻼن إ � ﺎ أَ ْن َﻳ ْﺨ َﺘﻠ َﻔﺎ ﺑ‬:‫اﻟﺘ ْﻘﺴﻴ ُ ْاﻟ َﺤﺎﺻ ُﺮ أَ ْن ُﻳ َﻘ َﺎل‬ � َ َُ َْ ُ � ُْ َْ
‫ﺎب َو إِ � ﺎ أن ﻻ َﻳﺨﺘ ِﻠﻔﺎ‬ ِ ‫ﻳﺠ‬ ِ ِ ِ ِ ِ ِ ِ ِ :‫اﻟﻮﺟﻪ اﻟﺜﺎ ِﻟﺚ أن ﻳﻘﺎل‬
َ‫اﻟﺜﺎﻧﻲ إ � ﺎ أَ ْن ُﻳ ْ�ﻜ َﻦ ُﺧ ُﻠ �ﻮ ْاﻟ َ� َﺤ �ﻞ َﻋ ْﻨ ُﻬ َ�ﺎ َو إ � ﺎ أَ ْن َﻻ ُﻳ ْ�ﻜﻦ‬
� َ َ � َُ ُ �َ ْ َ ْ� ْ َ َْ ْ� َ َ ُ َ َْ َ َ
ِ ِ ِ ِ ‫ و‬.‫ﺎن‬ ِ ‫ ﻓﺎﻷول ﻫﻮ اﻟﻨ ِﻘﻴﻀ‬.‫ﺎﺑﻴﻴ ِﻦ أو ﺳﻠ ِﺒﻴﻴ ِﻦ‬ ِ ‫ﺎن إﻳﺠ‬ ِ ‫ِﺑﺬﻟِ َﻚ ﺑﻞ ﻳﻜﻮﻧ‬
َْ ْ َ
‫اﻹ ﺎﻜ ِن‬ ُ ُْ َ ْ� ُُ َ َ ْ َ ْ َ � ََْ َُ � َ َ َ ْ َ َ � َ ‫اﻟﻀ �ﺪ‬ � ‫ ُﻫ َ�ﺎ‬:‫َو ْاﻷ �و ُل‬
ِ ‫ﻮب و‬ِ ‫ ﻫ�ﺎ ِﻓﻲ ﻌﻨﻰ اﻟﻨ ِﻘﻴﻀﻴ ِﻦ و إِن ﺎﻛﻧﺎ ﺛﺒ َﻮﺗِﻴﻴ ِﻦ ﺎﻛﻟﻮﺟ‬:‫ واﻟﺜﺎﻧِﻲ‬.‫ﺎض‬ ِ ‫ان ﺎﻛﻟﺴﻮا ِد واﻟﺒﻴ‬ ِ
� ‫ﻮم أ �ن ْاﻟ َﺤ َﻴ َﺎة َو ْاﻟ َ� ْﻮ َت َو‬
َ �َ ‫اﻟﺼ‬ ٌ ‫ﺎﻳ َﻨﺔ َو ْاﻟ ُ� َﺠ َﺎﻧ َﺒﺔ َو َﻧ ْﺤﻮ َذﻟ َﻚ َو َ ْﻌ ُﻠ‬َ َُ ْ َ َْ ْ َ ْ َ ْ� َ ْ َ َ ْ َ ُُ ْ َ
ِ ِ ِ ِ ‫وث واﻟ ِﻘﺪمِ واﻟ ِﻘﻴﺎمِ ِﺑﺎﻟﻨﻔ ِﺲ واﻟ ِﻘﻴﺎمِ ِﺑﺎﻟﻐﻴ ِﺮ واﻟ�ﺒ‬ ِ ‫واﻟﺤﺪ‬
َ� َ ُ َ ْ
َ َ َ َ � َ َْ َ ْ ُ َ َ َْ ْ َ ْ َ َ ُ ََُْ ُ ُ َْ ْ َ َ َ � َ ْ َ ْ � َ َ ُْْ َ
َ
‫ﺎض ﻓﻌ ِﻠ أن‬ ِ ‫ ﻟﻴﺲ ِ�ﺎ إذا ﺧﻼ اﻟ�ﻮﺻﻮف ﻋﻨﻬ�ﺎ و ِﺻﻒ ِﺑﻮﺻ ِﻒ ﺛﺎﻟِ ٍﺚ ﺑﻴ ِﻨ ِﻬ�ﺎ ﺎﻛﻟﺤ�ﺮ ِة ﺑﻴﻦ اﻟﺴﻮا ِد واﻟﺒﻴ‬:‫واﻟﺒﻜ واﻟﺴ�ﻊ‬
َ ْ َ ََْ َ َ َ ْ ُ ْ َ َ ْ ْ
‫اﻟ َ�ﻮ ُﺻﻮف ﻻ َﻳﺨﻠﻮ َﻋﻦ أ َﺣ ِﺪ ِﻫ َ�ﺎ ﻓ ِﺈذا اﻧﺘﻔﻰ ﺗ َﻌ �ﻴ َﻦ اﻵﺧ ُﺮ‬
Third Argument: A comprehensive classification of opposites (al-mut!q!bil!n) is as
follows: Opposites either differ by negation and affirmation, or they do not, instead being
both affirmative or both negative. The first type constitutes contradictories (an-naq".!n).
The second type (non-contradictories) are either such that the subject can be devoid of
both, or such that it cannot. The former are contraries (a.-.idd!n), like black and white.
The latter function like contradictories, even if both are positive states (thubūtiyyayn),
such as necessity (al-wujūb) and possibility (al-imk!n), createdness (al-ḥudūth) and
eternality (al-qidam), self-subsistence (al-qiy!m bin-nafs) and dependence on another
(al-qiy!m bil-ghayr), or distinctness (al-mub!yanah) and adjacency/immanence (al-
muj!nabah), and so forth. It is known that Life and death, deafness and hearing,
muteness and speech are not attributes such that if the subject lacks both, it can be
described by a third, intermediate state (like redness between black and white).
Therefore, it is established that the subject cannot be devoid of one of them. Thus, if one
is negated, the other is necessarily affirmed.
ُ ْ � � ْ ْ َ َْ ْ َ ََْ ُْْ ْ ْ ْ َ � ُ ْ َ � � ْ � ‫ْاﻟ َﻮ ْﺟ ُﻪ‬
‫ أﻧﻘ ُﺺ ِﻦ اﻟ َ� َﺤﻞ اﻟ ِﺬي َﻳﻘ َﺒﻞ‬:‫ اﻟ َ� َﺤﻞ اﻟ ِﺬي ﻻ َﻳﻘ َﺒﻞ ِاﻻﺗ َﺼﺎف ﺑِﺎﻟ َﺤ َﻴﺎ ِة َواﻟ ِﻌﻠ ِ َواﻟﻘﺪ َر ِة َواﻟﻜﻼمِ َوﻧﺤ ِﻮ َﻫﺎ‬:‫اﻟﺮاﺑِ ُﻊ‬
َْ ْ ً َ ُ ْ َ َ َ َ َ
ْ ْ ْ ْ َْ َ ْ َ ْ َ َ ْ ُ ْ َ
‫ذ ِﻟ َﻚ َو َﻳﺨﻠﻮ َﻋﻨ َﻬﺎ َو ِﻟ َﻬﺬا ﺎﻛ َن اﻟ َﺤ َﺠ ُﺮ َوﻧﺤ ُﻮ ُه أﻧﻘ َﺺ ِﻦ اﻟ َﺤ �ﻲ اﻷﻋ َ�ﻰ َو ِﺣﻴﻨ ِﺌ ٍﺬ ﻓ ِﺈذا ﺎﻛ َن اﻟ َﺒ ِﺎرئ ُ ﻨ �ﺰﻫﺎ َﻋﻦ ﻧﻔ ِﻲ َﻫ ِﺬ ِه‬
ُ � َ ْ
ْ ََُ ُ َْ ُ َ َْ َ َ َ ْ َ َ َ َ
ُ ‫ﺎع ﻗ ُﺒﻮﻟﻪ ﻟ َﻬﺎ أ ْوﻟﻰ َوأ ْﺣ َﺮى إذ ﺑ َﺘ ْﻘﺪ‬ َ َ َ َ
ُ ‫اﻟﺼ َﻔﺎت؛ َ َﻊ ﻗ ُﺒﻮﻟﻪ ﻟ َﻬﺎ َﻓ َﺘ ْﻨﺰ‬
‫ﺎﺑﻠﻴ ِﻦ َواﺗ َﺼﺎﻓ ُﻪ‬
ِ ‫ﻳﺮ ﻗﺒﻮﻟِ ِﻪ ﻟﻬﺎ ﻳ�ﺘ ِﻨﻊ ﻨﻊ اﻟ�ﺘﻘ‬ ِ ِ ِ ِِ ِ ‫ﻳﻬ ُﻪ َﻋ ْﻦ ا ْ ِﺘﻨ‬ ِ ِِ ِ
�

80
 ‫ﺎل‬ ََْ َ ُُ َ � ُ ََ ٌ َ ُْ َ�
ِ �‫ﺎت اﻟﻜ‬
ِ ‫ِﺑﺎﻟﻨﻘﺎﺋِ ِﺺ �ﺘ ِﻨﻊ ﻓﻴ ِﺠﺐ اﺗﺼﺎﻓﻪ ِﺑ ِﺼﻔ‬
Fourth Argument: A subject (maḥall) that is incapable of possessing attributes like Life,
Knowledge, Power, Speech, etc., is inherently more deficient (anqa)) than a subject that
is capable of possessing them but happens to lack them [at a given time]. This is why a
stone or similar inanimate object is considered more deficient than a living being that is
blind. Consequently, if the Creator (al-B!ri’) is free (munazzah) from the negation of these
attributes (i.e., free from lacking them) given His capability to possess them, then He is
even more worthy (awl! wa aḥr!) of being free from the impossibility of possessing them
altogether. This is because, assuming He is capable of possessing them, the absence of
both opposites is precluded, and being described with imperfections (an-naq!’i)) is
impossible for Him; therefore, He must be described with attributes of perfection ()if!t
al-kam!l).
َ َ � َ ََ ً َ ْ َ َ َ ْ� َ ََ ََ ْ َ َ ُُ َ � ُ ُْ َ َُ ََ َْ َ
‫ﺎت اﻟﻨﻘ ِﺺ َو َﻫﺬا أﺷ �ﺪ ا ِﺘﻨﺎﻋﺎ ﻓﺜ َﺒ َﺖ أ �ن اﺗ َﺼﺎﻓ ُﻪ ﺑِﺬﻟِ َﻚ‬
ِ ‫ﺎل وﻻ ﺑِ ِﺼﻔ‬
ِ �‫ﺎت اﻟﻜ‬ ِ ‫ﻳﺮ ﻋﺪمِ ﻗﺒﻮﻟِ ِﻪ ﻻ ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻪ ﻻ ﺑِ ِﺼﻔ‬ ِ ‫وﺑِﺘﻘ ِﺪ‬
ْ ْ َ َ َ َ
ُ ‫ُ ْ�ﻜ ٌﻦ َوأ �ﻧ ُﻪ َواﺟ ٌﺐ َﻟ ُﻪ َو ُﻫ َﻮ ْاﻟ َ� ْﻄ ُﻠ‬
‫ﺎﻳ ِﺔ اﻟ ُﺤﺴ ِﻦ‬ ‫ َو َﻫﺬا ِﻓﻲ ﻏ‬.‫ﻮب‬ ِ ِ
Conversely, assuming He is incapable of possessing them, He could be described neither
with attributes of perfection nor with attributes of imperfection. This latter scenario is
even more profoundly impossible. Thus, it is established that His possession of these
attributes is possible and, indeed, necessary for Him, which is the required conclusion.
This argument is exceedingly sound.
َ ْ ْ َ ْ ْ ُْ َْ َ َ َ ُُ ُُ َ � ُ ُْ َ َ َ َ ْ َ َ َ ْ َُ ََ َُْْ َ ُْ َْ َ َ ُ ْ َ ُ َ ْ ُ ْ َْ
‫اﻹ ﺎﻜ َن‬ ِ ‫ﺎﻹ ﺎﻜ ِن‬ ِ ‫ﻮت ﻓ ِﺈذا ﻋﻨﻴﺘ َ ِﺑ‬ ِ ‫ أﻧﺘ ﺟﻌﻠﺘ ﺗﻘﺎﺑﻞ اﻟﻌﺪمِ واﻟ�ﻠﻜ ِﺔ ِﻓﻴ�ﺎ ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻪ ِﺑﺜﺒ‬:‫ أن ﻳﻘﺎل‬.‫)اﻟﻮﺟﻪ اﻟﺨﺎ ِﺲ‬
‫ات‬ ُ ‫ﻮن ْاﻟ َﺠﺎ َﺪ‬ َ ‫ أَ �ﻧ ُﻪ ُﻳ ْﻠﺰ ُ ُﻜ ْ أ ْن َﺗ ُﻜ‬:‫ أَ َﺣ ُﺪ ُﻫ َ�ﺎ‬- :‫ َﺎﻛ َن َﻫ َﺬا َﺑﺎﻃ ًﻼ ﻟ َﻮ ْﺟ َﻬ ْﻴﻦ‬- ‫ﻮت َذﻟ َﻚ ﻓﻲ ْاﻟ َﺨﺎرج‬ ُ ‫ ُﻫ َﻮ أَ ْن ُﻳ ْﻌ َﻠ َ ُﺛ ُﺒ‬- ‫ْاﻟ َﺨﺎرﺟ �ﻲ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ُ َ � َ ْ َ ْ َ َ ُُْْ َ ٌَ َ ٌَ َ ََ ٌَ�َ ََ ٌ�َ َ َ�َ ُ َ ُ َ
‫ َوأﻻ ﺗ ِﺼﻔﻮا َﻫ ِﺬ ِه‬- ‫ ﻟ ِﻜ �ﻦ َﻫﺬا اﺻ ِﻄﻼ ٌح َ ﺤ ٌﺾ‬- ‫ﺎﻃﻘﺔ َوﻻ َﺻﺎ ِﺘﺔ َو ُﻫ َﻮ ﻗﻮﻟﻜ‬ ِ ‫ﻻ ﺗﻮﺻﻒ ِﺑﺄﻧﻬﺎ ﻻ ﺣﻴﺔ وﻻ ﻴﺘﺔ وﻻ ﻧ‬
ُْ َ ًَْ َ ُُ ْ َ َ � ُ ْ َ ُ َْ َ � َ َ ََ َ َ َ َ ُ ُْْ َ َ َْ َ ْ � َ َْ ْ َ ََ ْ
‫اﷲ ﻻ ﻳﺨﻠﻘﻮن ﺷﻴﺌﺎ وﻫ‬ ِ ‫ون‬ ِ ‫ ﴿واﻟ َ ِﺬﻳﻦ ﻳﺪﻋﻮن ِﻦ د‬:‫ ﻗﺎل ﺗﻌﺎﻟﻰ‬.‫آن ِﺑﺬﻟِﻚ‬ ‫ات ِﺑﺎﻟ�ﻮ ِت واﻟﺼ� ِﺖ وﻗﺪ ﺟﺎء اﻟﻘﺮ‬ ِ ‫اﻟﺠ�ﺎد‬
ْ ْ ْ َ َْ َ ََ ْ ْ َ َ ْ ْ َ ََ َ ُ َ ُْ َ �َ َ ُ ُ ْ َ َ َ َ ْ َ ُ َْ ٌ َ َْ َ َُ ْ ُ
‫ات َوﻗﺪ ُو ِﺻﻔﺖ ﺑِﺎﻟ َ�ﻮ ِت‬ ِ ‫ﻳﺨﻠﻘﻮن﴾ ﴿أ ﻮات ﻏﻴﺮ أﺣﻴﺎ ٍء و ﺎ ﻳﺸﻌﺮ ون أﻳﺎن ﻳﺒﻌﺜﻮن﴾ ﻓﻬﺬا ِﻓﻲ اﻷﺻﻨﺎمِ و ِﻫ َﻲ ِﻦ اﻟﺠ�ﺎد‬
َََْ َ ْ ُ َُ َََ ْ ُ َ ْ � ُ َ ََْ َ� ُ َْ َ َ َ ََْ َ ََ َ ْ َ َ َْْ ُ � َُ ُ ََْ َ
‫ﺎن‬ ِ ‫ اﺷﺘ ِﺮ اﻟ�ﻮﺗ‬:‫ان ﻳﻘﺎل‬ ِ ‫ﻳﻚ ِﺧﻼف اﻟﺤﻴﻮ‬ ِ ‫ اﻟ�ﻮﺗﺎن ِﺑﺎﻟﺘﺤ ِﺮ‬:‫ﺎن ﻗﺎل أﻫﻞ اﻟﻠﻐ ِﺔ‬ ِ ‫ان واﻟ�ﻮﺗ‬ ِ ‫واﻟﻌﺮب ﺗﻘﺴ اﻷرض إﻟﻰ اﻟﺤﻴﻮ‬
َ ْ َ َ ُ َ َ ُ ََ ْ ً َْ ُ َ َ � َ � َ َ � َ ْ َ ََ َ ْ � َ َ َْ ْ َ ْ ْ َ َ ََ َ ْ َ ْ َ ََ
:‫ﻴﻪ ﻓ ِﺈن ِﻗﻴﻞ‬ ِ ‫ اﻟ�ﻮات ﺎ ﻻ ر وح ِﻓ‬:‫وﻻ ﺗﺸﺘ ِﺮ اﻟﺤﻴﻮان أي اﺷﺘ ِﺮ اﻷرض واﻟﺪو ر؛ وﻻ ﺗﺸﺘ ِﺮ اﻟﺮ ِﻗﻴﻖ واﻟﺪواب؛ وﻗﺎﻟﻮا أﻳﻀﺎ‬
َ َ َ ْ ََ ْ �ََ َ ََ ْ �َ ََْ ََ َ َ َْْ ُ َ ْ َ � َ َ ْ َْ َ ْ ً ََ � َ ُ َ� َ ََ
‫ان‬ ِ ‫ ِﻗﻴﻞ وﻫﺬا ﻳﻘﺘ ِﻀﻲ أن اﻟﺤﻴﺎة أﻋ ِﻦ ﺣﻴﺎ ِة اﻟﺤﻴﻮ‬:‫ﻓ َﻬﺬا إﻧ�ﺎ ﻳﺴ�ﻰ ﻮاﺗﺎ ﺑِﺎﻋ ِﺘﺒ ِﺎر ﻗﻮﻟِ ِﻪ ﻟِﻠﺤﻴﺎ ِة اﻟ ِﺘﻲ ِﻫﻲ إﺣﻴﺎء اﻷر ِض‬
ُ َُ ْ ْ�
‫ﺎر ِة؛ َواﻟﺨ َﺮ ُس ِﺿ �ﺪ اﻟﻨﻄ ِﻖ َواﻟ َﻌ َﺮ ُب ﺗﻘﻮل‬
َ ْ � ‫إذا َﺎﻛ َن َﻗﺎﺑ ًﻼ ﻟ‬
َ �َ ‫ﻠﺰ ْر ِع َو ْاﻟﻌ‬ َ ََ ْ ُ َ ُ َ ََ ْ � َ
‫وأن اﻟﺠ�ﺎد ﻳﻮﺻﻒ ِﺑﺎﻟﺤﻴﺎ ِة‬
ِ ِ ِ
Fifth Argument: It can be said [to the objectors]: You define the opposition of privation
and possession (al-’adam wa al-malakah) in terms of a subject being capable of
possessing the attribute. If by ‘capability’ (imk!n) you mean external possibility (al-imk!n
al-kh!rij")—that is, knowing that the attribute exists in external reality [in some
subject]—then this definition is flawed for two reasons: Firstly: It would require you to
assert that inanimate objects (al-j!mid!t) cannot be described as either living or dead,
nor as speaking or silent. This is indeed your position, but it is merely a technical
convention (i)'il!ḥ maḥ.). It would also mean you cannot describe these inanimate
objects with death (mawt) or silence ()amt). Yet, the Qur’an does precisely this. Allah
Almighty says: {And those they invoke besides Allah create nothing, but are themselves
created. (They are) dead, not alive, and they do not perceive when they will be
resurrected.} [An-Naḥl: 20-21]. This refers to idols (al-a)n!m), which are inanimate
objects, yet they are described as ‘dead’ (amw!t). Furthermore, the Arabs classify
property into ḥayaw!n (living beings) and mawat!n (non-living things). Lexicographers
state: Al-Mawat!n (with vowels) is the opposite of al-ḥayaw!n. It is said: ‘Buy mawat!n,
not ḥayaw!n,’ meaning, ‘Buy land and houses, not slaves and livestock.’ They also said:
Al-maw!t is that which has no soul (rūḥ). If it is argued that land is called maw!t (dead)

81
only in relation to its potential for iḥy!’ (revival, cultivation), the response is: This implies
that ‘life’ (al-ḥay!h) is broader than just animal life, and that inanimate objects can be
described with a form of life if they are capable of cultivation and development. Similarly,
muteness (al-kharas) is the opposite of speech (an-nu'q), yet the Arabs say:
َ ْ ْ َْ َ ْ َ َ ٌ ْ َ ْ َ َْ ُ َ ْ َ ٌ َ َ َ َ َ ْ َ ْ َ َ َ ْ َ َ
‫ﻴﻬﺎ َرﻋ ٌﺪ َوﻻ َﺑﺮق َو َﻋﻠ ٌ أﺧ َﺮ ُس إذا ﻟ ُﻳﺴ َ�ﻊ ﻟ ُﻪ ِﻓﻲ‬ ‫ﺎء ﻟﻴ َﺲ ِﻓ‬ ‫اﻹﻧﺎ ِء وﺳﺤﺎﺑﺔ ﺧﺮﺳ‬ ِ ‫ﻟ َﺒ ٌﻦ أﺧ َﺮ ُس أ ْي ﺧﺎﺛِ ٌﺮ ﻻ َﺻﻮ َت ﻟ ُﻪ ِﻓﻲ‬
ْ ُ َ َْ َ َْ ُ � َ ْ َ ْ ْ َ َ َ � َ
ِ ‫ ِﻫ َﻲ اﻟ ِﺘﻲ ﺻ�ﺘﺖ ِﻦ ﻛﺜﺮ ِة اﻟﺪر‬:‫ﺎء ﻗﺎل أ ُﺑﻮ ُﻋ َﺒ ْﻴ َﺪة‬
َ َ َ ُ َ َْ ٌَ َ ُ َُ َ ً َ ُ ْ َ ََ ْ
‫وع ﻟﻴ َﺲ ﻟ ُﻪ ﻓﻘﺎﻗﻊ َوأﺑﻠﻎ ِﻦ‬ ‫ﻛ ِﺘﻴﺒﺔ ﺧﺮﺳ‬:‫اﻟﺠﺒ ِﻞ ﺻﻮت ﺻﺪى و ﻳﻘﺎل‬
َ ْ� ْ ْ � َ َ ْ َ َ َ َ ْ� َ َْ ُ َ ُ ُ� َ ُ ُ � َ ُ ْ � َ َ
‫ َو َ َﻊ َﻫﺬا‬.‫ﻮﺻﻒ ِﺑ ِﻪ اﻟﻘﺎ ِد ُر َﻋﻠﻰ اﻟﻨﻄ ِﻖ إذا ﺗ َﺮﻛ ُﻪ؛ ِﺑﺨِ ﻼ ِف اﻟﺨ َﺮ ِس ﻓ ِﺈﻧ ُﻪ َﻋﺠ ٌﺰ َﻋﻦ اﻟﻨﻄ ِﻖ‬ ‫ذ ِﻟﻚ اﻟﺼ�ﺖ واﻟﺴﻜﻮت؛ ﻓ ِﺈﻧﻪ ﻳ‬
ُ‫ ْاﻟ َﺨﺎﺛﺮ‬:‫اﻟﻠ َﺒﻦ‬ � ْ ُ � َ ََُ ْ َ ُ ْ ُ � َ ُ � ْ َ ُ َ � ُ � َ ٌ َ ََ ٌ َ َُ َ ُ َُ ُ ََ ْ َ
ِ ِ ‫اﻹ ِﺑﻞ واﻟﻐﻨ ﻓﺎﻟﺼﺎ ِﺖ ِﻦ‬ ِ ‫ﺎﻃﻖ‬ ِ ‫ﺎﻃﻖ ﻓﺎﻟﺼﺎ ِﺖ اﻟﺬﻫﺐ واﻟ ِﻔﻀﺔ واﻟﻨ‬ ِ ‫ ﺎ ﻟﻪ ﺻﺎ ِﺖ وﻻ ﻧ‬:‫ﻓﺎﻟﻌﺮب ﺗﻘﻮل‬
ُ ْ� َْ ُ � َ ُ ََ ُ َْ َ َ ُ َ ْ َ َ ُ َ ْ َ ٌ� َ َ ُ َُ َ ٌ ْ َ َُ ْ َ ْ ُ َْ َ َ َ َ � ُ ْ � ُ ُ � َ
‫ داﺑﺔ ﻋﺠ�ﺎء وﺧﺮﺳﺎء ﻟِ�ﺎ ﻻ ﺗﻨ ِﻄﻖ وﻻ ﻳ�ﻜﻦ ِﻨﻬﺎ اﻟﻨﻄﻖ‬:‫ و ﻳﻘﻮﻟﻮن‬.‫ اﻟﺪرع اﻟ ِﺘﻲ ﺻ�ﺖ إذا ﻟ ﻳﺴ�ﻊ ﻟﻪ ﺻﻮت‬:‫واﻟﺼ�ﻮت‬
ََْ َ ْ ْ ْ ْ ُ َُ ْ ْ ََ ٌ َُ ُ َ ْ َْ � ُ َْ ْ َ َ ْ
‫ َﻋ َ�ﻰ اﻟ َ�ﻮ ُج َﻳﻌ ِ ﻲ ﻋ ﺎ إذا َر َ ﻰ ِﺑﺎﻟﻘﺬى‬:‫ﺎر﴾ َوﻛﺬ ِﻟ َﻚ ِﻓﻲ اﻟ َﻌ� َﻴﺎ ِء ﺗﻘﻮل اﻟ َﻌ َﺮ ُب‬ ‫ﺎد ِة َو ِﻨ ُﻪ ﻗﻮل اﻟﻨ ِﺒ �ﻲ ﷺ ﴿اﻟﻌﺠ�ﺎء ﺟﺒ‬ ‫ِﻓﻲ اﻟﻌ‬
َ ْ َ
َْ ُ َ ْ ُ َْ َ ْ َ َ َ َ َ َ ْ ُ ْ َ َ ََ ْ َ ُ ْ َ ْ َْ َ َ َ َ ُ َ ْ ُ َ َ ْ َ ُ ْ � ْ
﴾‫ وﻋ�ﻰ ﻋﻠﻴ ِﻪ اﻷ ﺮ إذا اﻟﺘﺒﺲ و ِﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﻓﻌ ِ ﻴﺖ ﻋﻠﻴ ِﻬ اﻷﻧﺒﺎء ﻳﻮ ِﺌ ٍﺬ‬.‫َواﻟ �ﺰ َﺑ ِﺪ؛ واﻷﻋ ﻴﺎن اﻟﺴﻴﻞ واﻟﺠ�ﻞ اﻟﻬﺎﺋِﺞ‬
َ
َ ْ َْ ََْ ََُْ َ َ َ ْ ََ ْ� َ َ � � ْ ُ ْ � ْ ُ َ ْ َ ُ َ ْ َ ْ
. ِ‫ﻟﺼﻮ ِت؛ وﻟ ِﻜﻦ ِﻓﻴﻬﺎ ﺎ ﻻ ﻳﻘﺒﻞ ﻛ�ﻮ ِت اﻷﺻﻨﺎم‬ ‫َو َﻫ ِﺬ ِه اﻷ ِﺜﻠﺔ ﻗﺪ ُﻳﻘﺎل ِﻓﻲ َﺑﻌ ِﻀ َﻬﺎ إﻧ ُﻪ َﻋ َﺪ ٌم َ ﺎ َﻳﻘ َﺒﻞ اﻟ َ� َﺤﻞ ِاﻻﺗ َﺼﺎف ﺑِ ِﻪ ﺎﻛ‬
َ ُ َ َ َََ ََ ً ََ َ َ َ ْ َُ ْ َ ْ َ ٌ َ َُ َ ْ ُ َ� � َ َ َ َُ َ � ُ ُْ َ َ ْ �َ �
‫ات ﺣﻴﺎة ﻛ�ﺎ ﺟﻌﻞ ﻋﺼﻰ ﻮﺳﻰ‬ ِ ‫ات ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻬﺎ ِﺑﺬ ِﻟﻚ ﻓ ِﺈن اﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺎ ِدر أن ﻳﺨﻠﻖ ِﻓﻲ اﻟﺠ�ﺎد‬ ِ ‫ أن اﻟﺠﺎ ِﺪ‬:‫اﻟﺜﺎ ِﻧﻲ‬
ْ َ ْ َ َْ ً
- ‫َﺣ �ﻴﺔ ﺗﺒﺘ ِﻠ ُﻊ اﻟ ِﺤ َﺒﺎل َواﻟ ِﻌ ِﺼ �ﻲ‬
‘Laban akhras’ (mute milk), meaning thick yogurt that makes no sound in the container;
‘saḥ!bah khars!’ (a mute cloud), one without thunder or lightning; ‘alam akhras’ (a mute
mountain peak) if no echo is heard from it. It is also said, ‘kat"bah khars!’ (a mute
battalion). Abū ‘Ubaydah explained this as one that is silent due to the abundance of
armor, lacking the usual clatter (faq!qi’). Even more pertinent are silence (a)-)amt) and
quietness (as-sukūt), which describe one capable of speech who refrains from it, unlike
muteness (al-kharas), which is an inability to speak. Despite this distinction, the Arabs
say, ‘M! lahu )!mit wa l! n!'iq’ (He has neither silent nor speaking [possessions]), where
)!mit (silent) refers to gold and silver, and n!'iq (speaking) refers to camels and sheep.
Ṣ!mit milk is thick yogurt. Ṣamūt refers to armor that becomes silent when no sound is
heard from it. They also refer to an animal as ‘ajm!’ (non-Arab/non-articulate) and
khars!’ (mute) for that which does not speak and is not normally capable of speech,
hence the Prophet’s (peace be upon him) saying: {Injury caused by an animal (al-’ajm!’)
entails no liability (jub!r)}. Likewise, regarding blindness (al-’amy!’), the Arabs say: ‘am!
al-mawju ya’m" ‘aman’ (the wave became blind) when it casts forth debris and foam. ‘Al-
A’may!n’ (the two blind ones) refers to a torrent of floodwater and a rampaging camel.
‘Am! ‘alayhi al-amr’ means the matter became obscure/confused for him, hence Allah’s
statement: {But the relevant reports will be obscured (fa-’amiyat) for them that Day} [Al-
Qa)a): 66]. While some of these examples might be interpreted as the absence of
something the subject is capable of possessing (like sound), others clearly involve
subjects incapable [of the positive attribute], such as the ‘death’ of idols. Secondly:
Inanimate objects (al-j!mid!t) are indeed capable of possessing these attributes [like
life], for Allah, Glorified is He, is able to create life in inanimate objects, just as He
transformed the staff of Mūs! into a serpent that swallowed the ropes and staffs [of the
magicians].
‫ات‬ُ ‫ﺎد‬َ �َ ‫ﻴﺮة َو إ َذا َﺎﻛ َن ْاﻟ َﺠ‬
َ َ َ ‫ﻮن ﺑﻪ ﻓﻲ َ َﻮ‬ َ ُ َ ً َْ ُْ ََْ ُ َ� َ ُ َْ � َ َ َ َ َ َْ َْ َ َ َ َ
َِ ٍ ‫اﺿﻊ ﻛ ِﺜ‬ِ ِ ِ ِ ‫ وأﻧﺘ أﻳﻀﺎ ﻗﺎﺋِﻠ‬- ‫ ﺎﻛن ذﻟِﻚ ِ�ﺎ ﻗﺪ ﻋ ِﻠ ِﺑﺎﻟﺘﻮاﺗ ِﺮ‬:‫ات‬ ِ ‫و إِذا ﺎﻛن ِﻓﻲ إ ﺎﻜ ِن اﻟﻌﺎد‬
َ ْ ْ َ َ َ ْ ُ َ ْ ُ ُ ََ َ َ َُ َ � ُ ُْ َ ُ َْ ْ َ َ � َ َ ََ َ َ ْ ََ َ َ َ ْ َ ُ َ � ُ ْ ُ
‫اﻹ ﺎﻜ ِن‬ِ ‫ات ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻬﺎ ﺑِﺬﻟِﻚ ﻓﻴﻜﻮن اﻟﺨﺎﻟِﻖ أوﻟﻰ ﺑِﻬﺬا‬ ِ ‫ﻳ� ِﻜﻦ اﺗﺼﺎﻓﻬﺎ ﺑِﺎﻟﺤﻴﺎ ِة وﺗﻮاﺑِ ِﻊ اﻟﺤﻴﺎ ِة ﺛﺒﺖ أن ﺟ ِ ﻴﻊ اﻟ�ﻮﺟﻮد‬
ْ� � ُ َ ْ َْ َ � َ � �َ ٌ َ َََ َ ْ ْ � َ ْ ُْ َْ َ ْ َ
‫ﺎﻟﺴ� ِﻊ‬ ‫اﷲ ﻓ ِﺈﻧ ُﻪ ﻻ ُﻳﻌﻠ ُ ا ِﺘﻨﺎع اﺗ َﺼﺎ ِﻓ ِﻪ ِﺑ‬
ِ ‫ﻖ‬‫ﺣ‬ ‫ﻲ‬ ‫ﻓ‬ِ ِ ‫ ﻓﻬﺬا‬- ‫ﺎع‬
‫ﻞ‬‫ﺎﺻ‬ ‫ﺣ‬ ِ ‫ َو ُﻫ َﻮ َﻋ َﺪ ُم اﻟ ِﻌﻠ ِ ِﺑ ِﺎﻻ ْ ِﺘﻨ‬- ‫اﻹ ْ ﺎﻜ َن اﻟﺬ ْﻫ ِﻨ �ﻲ‬ِ ‫و إِن ﻋﻨﻴﺘ‬
ََ ْ َ َ َْ َ
ِ‫واﻟﺒﺼ ِﺮ واﻟﻜﻼم‬
Since this is within the realm of possibility (imk!n al-’!d!t, possibility according to
customary norms, contrasted with logical impossibility), and indeed known through

82
mass transmission (taw!tur), and you yourselves [the objectors] affirm such possibilities
in many instances. If inanimate objects can possibly possess life and its corollaries, it is
established that all existent beings (al-mawjūd!t) can potentially possess these
attributes. Therefore, the Creator is even more worthy (awl!) of this potentiality. If,
however, by ‘capability’ you mean conceptual possibility (al-imk!n adh-dhihn")—which
is the absence of knowledge of impossibility—then this certainly applies to Allah, for
there is no known reason why His possession of Hearing, Sight, and Speech would be
impossible.
َْ َ ًَ َ َُُْ ْ � ْ ْ َْ َ َ ْ َْ ْ ْ ْ ْ �ُ َ ُ�َ ْ َ َ َُ ْ َ ُ � ُ ْ َْ
‫ﺎرة ِﺑ ُﻮ ُﺟﻮ ِه ﻟ ُﻪ أو‬ ‫ﺎﻹ ﺎﻜ ِن اﻟﺨ ِﺎر ِﺟ �ﻲ ﻓ ِﺈ ﺎﻜ ُن اﻟ َﻮﺻ ِﻒ ِﻟﻠﺸﻲ ِء ﻳﻌﻠ ﺗ‬ ِ ‫ ﻫﺐ أﻧﻪ ﻻ ﺑﺪ ِﻦ اﻟ ِﻌﻠ ِ ِﺑ‬:‫)اﻟﻮﺟﻪ اﻟﺴﺎ ِدس َأن ﻳﻘﺎل‬
� ‫ﻮم أَ �ن ْاﻟ َﺤ َﻴ َﺎة َو ْاﻟﻌ ْﻠ َ َو ْاﻟ ُﻘ ْﺪ َر َة َو‬
َ:‫اﻟﺴ ْ� َﻊ َو ْاﻟ َﺒ َﺼ َﺮ َو ْاﻟ َﻜ َﻼم‬ ٌ ‫اﻟﺸ ْﻲ ُء أَ ْو َﻟﻰ ﺑ َﺬﻟ َﻚ ْﻨ ُﻪ َو َ ْﻌ ُﻠ‬
� َُ َ ْ
‫ﻴﺮ ِه أو ِﺑ ُﻮ ُﺟﻮ ِد ِه ﻟِ�ﺎ ﻫﻮ‬
َ ُ ُ
ِ ِ ِ ِ ِ ‫ِﺑﻮﺟﻮ ِد ِه ﻟِﻨ ِﻈ‬
�َ ٌ َ ََُ ََ ُ َ َ � َ َ ْ َ َ َ ْ َ َ َ َ َ ْ َُ َ ْ َ ََ ٌ ُْ َ َ ُ ْ َ ْ َ ُ َْ ٌ َْ
‫ﺎف‬ِ ‫ وﻫﻮ ﻗﺎﺑِﻞ ﻟِ ِﻼﺗﺼ‬.‫ﺎل‬ ٍ �‫ ﻓ ِﺈ ﺎﻜﻧﻬﺎ ﻟِﻠﺨﺎﻟِ ِﻖ ﺗﻌﺎﻟﻰ أوﻟﻰ وأﺣﺮى؛ ﻓ ِﺈﻧﻬﺎ ِﺻﻔﺎت ﻛ‬.‫ات اﻟ�ﺨﻠﻮﻗ ِﺔ و � ِﻜﻦ ﻟﻬﺎ‬ ِ ‫ﺛﺎﺑِﺖ ﻟِﻠ�ﻮﺟﻮد‬
ْ َ َ � َ ْ � َْ َْ َ � ًَ ْ ْ َ َ َ َ �
‫ﺎت؛ َو إِذا ﺎﻛﻧﺖ ُ � ِﻜﻨﺔ ِﻓﻲ َﺣﻘ ِﻪ ﻓﻠﻮ ﻟ َﻳﺘ ِﺼﻒ ِﺑ َﻬﺎ ﻻﺗ َﺼﻒ ِﺑﺄﺿ َﺪا ِد َﻫﺎ‬ ِ ‫ِﺑﺎﻟﺼﻔ‬
Sixth Argument: Let us grant, for argument’s sake, that knowledge of external possibility
is required. The possibility of an attribute for a subject can be known sometimes through
its existence in that subject, or through its existence in a similar subject (na,"r), or through
its existence in something less worthy of it than the subject in question. It is well-known
that Life, Knowledge, Power, Hearing, Sight, and Speech are established attributes for
created existent beings and are possible for them. Therefore, their possibility for the
Creator Almighty is even more fitting and appropriate (awl! wa aḥr!), especially since
they are attributes of perfection ()if!t kam!l), and He is capable of possessing attributes.
Since these attributes are possible for Him, if He did not possess them, He would
necessarily possess their opposites (imperfections).
َ ْ ْ ُ َْ َْ ً ْ ً ً ْ � ‫ ُ َﺠ �ﺮ ُد َﺳ ْﻠﺐ َﻫﺬه‬:‫اﻟﺴﺎﺑ ُﻊ أَ ْن ُﻳ َﻘ َﺎل‬
ٌ ‫اﻟﺼ َﻔﺎت َﻧ ْﻘ ٌﺺ ﻟ َﺬاﺗﻪ َﺳ َﻮ‬ � ‫) ْاﻟ َﻮ ْﺟ ُﻪ‬
‫ َواﻟ ِﻌﻠ ُ ِﺑﺬﻟِ َﻚ‬. � ‫اء ُﺳ �� َﻴﺖ َﻋ�ﻰ َو َﺻ َ��ﺎ َو ُﺑﻜ�ﺎ أو ﻟ ﺗ َﺴ‬ ِِ ِ ِ ِ ِ ِ ِ
ََ َ � ْ َ َ ْ َ ُ � َ ْ َ َ َ َ َ َ َْ ُ َ ْ َ ُ � َ َ َ َ ُ ُْ َ ُ َ ْ َ َ ُ ُ َ َ ْ َ ُ ْ َ َ ْ � َ َ � ََ � ُ َ
‫ ﺎﻛن اﻷول أﻛ�ﻞ ِﻦ اﻟﺜﺎﻧِﻲ وﻟِﻬﺬا‬:‫وري ﻓﺄ ﺎ إذا ﻗﺪرﻧﺎ ﻮﺟﻮدﻳ ِﻦ أﺣﺪﻫ�ﺎ ﻳﺴ�ﻊ و ﻳﺒ ِﺼﺮ و ﻳﺘﻜﻠ واﻵﺧﺮ ﻟﻴﺲ ﻛﺬﻟِﻚ‬ ِ ‫ﺿﺮ‬
ُ‫ ﴿ﻟ َ َﺗ ْﻌ ُﺒ ُﺪ َ ﺎ َﻻ َﻳ ْﺴ َ� ُﻊ َو َﻻ ُﻳ ْﺒﺼﺮ‬:‫ﺎت؛ َﻓ َﻘ َﺎل َﺗ َﻌ َﺎﻟﻰ َﻋ ْﻦ ْإﺑ َﺮاﻫﻴ َ ْاﻟ َﺨﻠﻴﻞ‬
ُ ‫اﻟﺼ َﻔ‬ ُ � ‫ﺎب‬
� ‫اﷲ ُﺳ ْﺒ َﺤ َﺎﻧ ُﻪ َ ْﻦ َﻋ َﺒ َﺪ َ ﺎ َﺗ ْﻨ َﺘﻔﻲ ﻓﻴﻪ َﻫﺬه‬ َ ‫َﻋ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ًَْ ْ ْ َ
﴾‫َوﻻ ُﻳﻐ ِﻨﻲ َﻋﻨ َﻚ ﺷﻴﺌﺎ‬
Seventh Argument: The mere negation (salb) of these attributes (Hearing, Sight, Speech)
constitutes an intrinsic imperfection (naq) li-dh!tihi), regardless of whether this negation
is explicitly termed blindness, deafness, and muteness or not. Knowledge of this is self-
evident (.arūr"). If we imagine two existent beings, one of whom hears, sees, and speaks,
while the other does not, the first is undoubtedly more perfect (akmal) than the second.
This is why Allah, Glorified is He, condemned those who worship entities devoid of these
attributes. He relates concerning Ibr!h"m al-Khal"l (peace be upon him): {Why do you
worship that which does not hear and does not see and cannot benefit you at all?}
[Maryam: 42].
َْ ْ ُ َ َ ْ َْ َ ُ َْ ْ ْ ُ َ ُ َ ْ َ َْ َُْ َ ََ َ َ َ َ ُ َْ ُ َ ْ ْ ُ َُ ْ َ ً َْ َ َ
‫ﻮن﴾ ﴿أو َﻳﻨﻔ ُﻌﻮﻧﻜ أو‬ ‫ ﴿ﻫﻞ ﻳﺴ�ﻌﻮﻧﻜ إذ ﺗﺪﻋ‬:‫ ﴿ﻓﺎﺳﺄﻟﻮﻫ إن ﺎﻛﻧﻮا ﻳﻨ ِﻄﻘﻮن﴾ وﻗﺎل ﺗﻌﺎﻟﻰ ﻋﻨﻪ‬:‫َوﻗﺎل أﻳﻀﺎ ِﻓﻲ ِﻗ �ﺼ ِﺘ ِﻪ‬
ْ � َ َ ُ َ َْ ْ ُ ُ ُ َ َ ُْ َْ َ ُُ َْ ُْ ُْ َ ُْ ََََْ َ َ َ ُ َ َْ َ َ َ َ َ َ َ ْ َ َ َْ ُ َ َ � ُ َ
‫ﻮن﴾ ﴿ﻓ ِﺈﻧ ُﻬ َﻋ ُﺪ �و‬ ‫ﻳﻀﺮ ون﴾ ﴿ﻗﺎﻟﻮا ﺑﻞ وﺟﺪﻧﺎ آﺑﺎءﻧﺎ ﻛﺬﻟِﻚ ﻳﻔﻌﻠﻮن﴾ ﴿ﻗﺎل أﻓﺮأﻳﺘ ﺎ ﻛﻨﺘ ﺗﻌﺒﺪون﴾ ﴿أﻧﺘ وآﺑﺎؤﻛ اﻷﻗﺪ‬
ُ ََ ُ ُ َ � ً َ ْ َْ ََ ُُْ� َ ُ َ ُ�َ ْ ََ ََْ ْ ْ َ ُ � َ َََ َ َ َْ � َ �
‫ﻳﻬ ﺳ ِﺒﻴﻼ اﺗﺨﺬوه وﺎﻛﻧﻮا‬ ِ ‫ ﴿أﻟ ﻳﺮ وا أﻧﻪ ﻻ ﻳﻜﻠ�ﻬ وﻻ ﻳﻬ ِﺪ‬:َ ‫ﻟِﻲ إﻻ رب اﻟﻌﺎﻤﻟِﻴﻦ﴾ وﻛﺬﻟِﻚ ِﻓﻲ ِﻗﺼ ِﺔ ﻮﺳﻰ ِﻓ َﻲ اﻟ ِﻌﺠ ِﻞ‬
َ ْ َ
َْ َْ َ �َ َ َ ْ َ َْ َْ ًَ ُ� َ َ َ َ َ َ َ َ َ َ
‫اﷲ َ ﺜﻼ َر ُﺟﻠﻴ ِﻦ أ َﺣ ُﺪ ُﻫ َ�ﺎ أﺑﻜ ُ ﻻ َﻳﻘ ِﺪ ُر َﻋﻠﻰ ﺷ ْﻲ ٍء َو ُﻫ َﻮ ﻛﻞ َﻋﻠﻰ َ ﻮﻻ ُه أﻳﻨ َ�ﺎ ُﻳ َﻮ �ﺟﻬ ُﻪ ﻻ‬ ‫ ﴿وﺿﺮب‬:‫ﻴﻦ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ِ‫ﻇﺎﻤﻟ‬
َْْ ْ َ َْ َ َ ْ َ َْ ْ َ َْ َ َ َ َ َ ُْ َ َ َ َُ َ َْ ْ ُُ َْ ْ َ َ َُ َ َْ َْ َْ َْ
:‫ﺎﺟ ِﺰ وﺑﻴﻦ اﻵ ِ ِﺮ ﺑِﺎﻟﻌﺪ ِل‬ ِ ‫اط ﺴﺘ ِﻘﻴ ٍ ﴾ ﻓﻘﺎﺑﻞ ﺑﻴﻦ اﻷﺑﻜ ِ اﻟﻌ‬ ٍ ‫ﻳﺄ ِت ﺑِﺨﻴ ٍﺮ ﻫﻞ ﻳﺴﺘ ِﻮي ﻫﻮ و ﻦ ﻳﺄ ﺮ ﺑِﺎﻟﻌﺪ ِل وﻫﻮ ﻋﻠﻰ ِﺻﺮ‬
َ ُْ َ ََ َُ �
ٍ ‫اط ﺴﺘ ِﻘﻴ‬ٍ ‫اﻟ ِﺬي ﻫﻮ ﻋﻠﻰ ِﺻﺮ‬
Also regarding his story: {So ask them, if they are able to speak!} [Al-Anbiy!’: 63]. And
Allah relates his words: {‘Do they hear you when you call?’ Or do they benefit you, or do
they harm?’ They said, ‘Rather, we found our fathers doing thus.’ He said, ‘Then do you

83
see what you have been worshipping, You and your ancient forefathers? Indeed, they are
enemies to me, except the Lord of the worlds.’} [Ash-Shu’ar!’: 72-77]. Similarly, in the
story of Mūs! (peace be upon him) regarding the calf: {Did they not see that it could not
speak to them or guide them to a way? They took it [for worship] and were wrongdoers.}
[Al-A’r!f: 148]. And Allah Almighty states: {And Allah presents an example: two men, one
of them mute (abkam), unable to do anything, and he is a burden upon his master;
wherever he directs him, he brings no good. Is he equal to one who commands justice
and is on a straight path?} [An-Naḥl: 76]. Here, He contrasts the mute, incapable one with
the one who commands justice and is on a straight path.

‫ﻓﺼﻞ‬
Section
َ ْ ‫ َﻻ ُﺑ �ﺪ ْﻦ‬:‫ﻮل‬ ُ ََُ ً َ ََْ َ ْ� َ ْ ُ � َ َُْ َ َ ْ ُ ْ� َ ُ َ � ُ ْ َ ْ �ََ
‫ﺎن‬
ِ �‫اﻹﻳ‬ ِ ِ ‫ ﻓﻨﻘ‬.‫ﺎن ﺑِﺎﻟﺸﺮ ِع واﻟﻘﺪ ِر ﺟ ِ ﻴﻌﺎ‬
ِ �‫ اﻟ�ﺘﻀ�ﻦ ﻟِ ِﻺﻳ‬- ‫ات‬ ِ ‫ وﻫﻮ اﻟﺘﻮ ِﺣﻴﺪ ِﻓﻲ اﻟ ِﻌﺒﺎد‬- ‫وأ ﺎ اﻷﺻﻞ اﻟﺜﺎﻧِﻲ‬
َْ َ َ َ َ َ َ َ ُ� َ ٌ َ ْ َ � ُ َ َ ُ� َ ُُ َ َ ُ� َ َ ْ َ �ُ ُ َ َ� � ُ َ ْ ُ ََ ََْ � ْ َ
َ َ َ
‫اﻹﻳ�ﺎن ِﺑﺄن اﷲ ﺧﺎﻟِﻖ ﻛﻞ ﺷﻲ ٍء و ر ﺑﻪ و ِﻠﻴﻜﻪ وأﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲ ٍء ﻗ ِﺪﻳﺮ وأﻧﻪ ﺎ ﺷﺎء ﺎﻛن و ﺎ ﻟ‬ ِ ‫ِﺑﺨﻠ ِﻖ‬
ِ ‫اﷲ وأ ِﺮ ِه ﻓﻴ ِﺠﺐ‬
َ َ َ َ َ َ َ َ َ ُ َْ َََ َ َ َ َ َ ْ َ �َ َ َ ُ َ ْ َ َ َْ ُ ُ َ َ َ َ َ َْ َ � َ � َ �ُ ََ َ َْ ََ ْ ُ َ َْ ْ َ َ
:‫ﷲ وﻗﺪ ﻋ ِﻠ ﺎ ﺳﻴﻜﻮن ﻗﺒﻞ أن ﻳﻜﻮن وﻗﺪر اﻟ�ﻘﺎ ِدﻳﺮ وﻛﺘﺒﻬﺎ ﺣﻴﺚ ﺷﺎء ﻛ�ﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ ‫ﻳﺸﺄ ﻟ ﻳﻜﻦ وﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ِﺑﺎ‬
� � ْ َ � َ ٌ َ � ََ َ َ � َ َ َ � َْْ َ َ � َ َُ َْ َ� � َ َْ َْ ََْ
‫ﻴﺢ ﻋﻦ اﻟﻨ ِﺒﻲ ﷺ‬ ِ ‫اﷲ ﻳ ِﺴﻴﺮ﴾ و ِﻓﻲ اﻟﺼ ِﺤ‬ ِ ‫ﺎب إن ذﻟِﻚ ﻋﻠﻰ‬
َ َ ٍ ‫َ﴿أﻟ ﺗﻌﻠ أن اﷲ ﻳﻌﻠ ﺎ ِﻓﻲ اﻟﺴ�ﺎ ِء واﻷر َِض إن ذﻟِﻚ ِﻓﻲ ِﻛﺘ‬
ْ َ ُ ْ َ َ َ ْ َ ْ َ َ ْ ْ َ َ َ � َُ ْ َ ْ َ َْ َ َ ْ َ ََ َ �َ َ� � َ َ ُ�
﴾‫ﻴﻦ أﻟﻒ َﺳﻨ ٍﺔ َوﺎﻛ َن َﻋﺮﺷ ُﻪ َﻋﻠﻰ اﻟ َ�ﺎ ِء‬ ‫ات واﻷرض ِﺑﺨ� ِﺴ‬ ِ ‫ ﴿إن اﷲ ﻗﺪر ﻘﺎ ِدﻳﺮ اﻟﺨﻼﺋِ ِﻖ ﻗﺒﻞ أن ﻳﺨﻠﻖ اﻟﺴ�ﻮ‬:‫أﻧﻪ ﻗﺎل‬
As for the second fundamental principle – which is Tawḥ"d (Oneness) in acts of worship,
encompassing belief in both the Divine Law (Shar’) and the Divine Decree (Qadar)
together – we say: It is imperative to believe in All!h’s creation and His command. Thus,
it is obligatory to believe that All!h is the Creator of all things, its Lord, and its Sovereign;
that He has power over all things; that whatever He wills comes to be, and whatever He
does not will does not come to be; and that there is no power and no strength except
through All!h. He knew what would be before it came to be, He decreed all measures
(Maq!d"r), and He wrote them down as He willed. As All!h Almighty says: {Do you not
know that All!h knows whatever is in the heaven and the earth? Indeed, that is in a
Record. Indeed, that is easy for All!h.} [Al-Ḥajj: 70]. And it is related in the Ṣaḥ"ḥ (authentic
collection) from the Prophet (peace be upon him) that he said: {‘Indeed, All!h decreed
the measures of all creation fifty thousand years before He created the heavens and the
earth, and His Throne was upon the water.’} [Muslim, The Book of Divine Decree, 2653].
ُ ُ َ َْ َ َ َْ َ َ ‫ﻳﻚ َﻟ ُﻪ َﻛ َ�ﺎ َﺧ َﻠ َﻖ ْاﻟﺠ �ﻦ َو ْاﻹ ْﻧ َﺲ ﻟﻌ َﺒ‬ َ ‫ﺎدﺗﻪ َو ْﺣ َﺪ ُه َﻻ َﺷﺮ‬ َ َ َ َ َ َ � � َ ُ َ ْ ‫َو َﻳﺠ ُﺐ‬
‫ﺎدﺗِ ِﻪ َوﺑِﺬﻟِ َﻚ أر َﺳﻞ ُر ُﺳﻠ ُﻪ َوأﻧ َﺰل ﻛﺘ َﺒ ُﻪ‬ ِِ ِ ِ ِ ِ ِ ‫اﻹﻳ�ﺎن ﺑِﺄن اﷲ أ ﺮ ﺑِ ِﻌﺒ‬ ِ ِ
َ َ َ َ َْ َ� َ ََ ََْ َ ُ � ْ َ ‫اﻟﺬ �ل َو ْاﻟ ُﺤ �ﺐ َﻟ ُﻪ َو َذﻟ َﻚ َﻳ َﺘ َﻀ �� ُﻦ َﻛ َ� َﺎل َﻃ‬ � َ ََ ُ � َ ََ ُُ َ َ َ
:‫اﷲ﴾ َوﻗﺪ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ﺎﻋ ِﺘ ِﻪ ﴿ َ ﻦ ُﻳ ِﻄ ِﻊ اﻟﺮﺳﻮل ﻓﻘﺪ أﻃﺎع‬ ِ ‫و ِﻋﺒﺎدﺗﻪ ﺗﺘﻀ�ﻦ ﻛ�ﺎل‬
ْ ُ َ ْ َْ َ ُ� ُ ُ ْ ْ ُ
‫اﷲ ﻓﺎﺗ ِﺒ ُﻌﻮﻧِﻲ ﻳﺤ ِﺒﺒﻜ اﷲ و ﻳﻐ ِﻔﺮ ﻟﻜ‬
� َ َ� َ � ُ ُْ ُْ ْ
‫ ﴿إن ﻛﻨﺘ ﺗ ِﺤﺒﻮن‬:‫اﷲ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬
َ َ َ َ � ْ َ َُ � ُ َ ْ َْ َ َْ َ َ
ِ ‫ﻮل إﻻ ﻟِﻴﻄﺎع ﺑِ ِﺈذ ِن‬ ٍ ‫﴿و ﺎ أرﺳﻠﻨﺎ ِﻦ رﺳ‬
ْ َْ ْ َ َ ‫اﻟﺮ ْﺣ َ�ﻦ آﻟ َﻬ ًﺔ ُﻳ ْﻌ َﺒ ُﺪ‬ َ
� ‫اﺳﺄَ ْل َ ْﻦ أ ْر َﺳ ْﻠ َﻨﺎ ْﻦ َﻗ ْﺒﻠ َﻚ ْﻦ ُر ُﺳﻠ َﻨﺎ أ َﺟ َﻌ ْﻠ َﻨﺎ ْﻦ ُدون‬ َ ْ َ َ َ َ َ َُْ ُُ
‫ون﴾ ﴿ َو َ ﺎ أر َﺳﻠﻨﺎ ِﻦ‬ ِ ِ ِ ِ ِ ِ ِ ِ ‫ ﴿و‬:‫ﻮﺑﻜ ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ذﻧ‬
� ً ُ � ‫ع َﻟ ُﻜ ْ َﻦ‬ َ ََ َ ََ َ َ َ َ
ْ َ َ � ََ َ ُ � َْ َ ُ � ُ ‫َﻗ ْﺒﻠ َﻚ ْﻦ َر‬
‫ﻳﻦ َ ﺎ َو �ﺻﻰ ِﺑ ِﻪ ﻧﻮﺣﺎ َواﻟ ِﺬي‬ ِ ‫اﻟﺪ‬ ِ ‫ﺮ‬‫ﺷ‬ ﴿ : ‫ﻰ‬‫ﺎﻟ‬ ‫ﻌ‬ ‫ﺗ‬ ‫ﺎل‬ ‫ﻗ‬ ‫و‬ ﴾ ‫ون‬
ِ ‫ﺪ‬ ُ ‫ﺎﻋ ُﺒ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻧ‬ ‫أ‬ ‫إﻻ‬ ‫ﻪ‬‫إﻟ‬ ‫ﻻ‬ ‫ﻪ‬ ‫ﻧ‬ ‫أ‬ ‫ﻪ‬
ِ ‫ﻴ‬‫إﻟ‬ ‫ﻲ‬ ‫ﺣ‬
ِ ‫ﻮ‬‫ﻧ‬ ‫إﻻ‬ ‫ﻮل‬
ٍ ‫ﺳ‬ ِ ِ
ْ ُ ُ َْ َ َ ْ ُ ْ َ َ ََُ
‫ﻴﻪ ﻛﺒﺮ ﻋﻠﻰ اﻟ�ﺸ ِﺮ ِﻛﻴﻦ ﺎ ﺗﺪﻋﻮﻫ‬
ُ�َََ ََ َ � ُ َ َْ َ َ َ َُ َ َْ َ ْ � َ َ َ َ َْ َ ْ َ َْ
ِ ‫أوﺣﻴﻨﺎ إﻟﻴﻚ و ﺎ وﺻﻴﻨﺎ ﺑِ ِﻪ إﺑﺮا ِﻫﻴ و ﻮﺳﻰ و ِﻋﻴﺴﻰ أن أ ِﻗﻴ�ﻮا اﻟﺪﻳﻦ وﻻ ﺗﺘﻔﺮﻗﻮا ِﻓ‬
ً ً ُ ُُْ ُ َ ‫اﻋ َ� ُﻠﻮا َﺻﺎﻟ ًﺤﺎ �إﻧﻲ ﺑ َ�ﺎ َﺗ ْﻌ َ� ُﻠ‬ ْ َ َ� � َ ُُ ُ ُ � َ�َ َ َ َ َ َ َ َ َْ
‫ﻮن َﻋ ِﻠﻴ ٌ ﴾ ﴿ َو إِ �ن َﻫ ِﺬ ِه أ � ﺘﻜ أ � ﺔ َوا ِﺣ َﺪة‬ ِ ِ ‫ﺎت و‬ ِ ‫ ﴿ﻳﺎ أﻳﻬﺎ اﻟﺮﺳﻞ ﻛﻠﻮا ِﻦ اﻟﻄﻴﺒ‬:‫إﻟﻴ ِﻪ﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬
ُ� َ ُْ � َ َََ
﴾‫ﻮن‬
ِ ‫وأﻧﺎ رﺑﻜ ﻓﺎﺗﻘ‬
It is also obligatory to believe that All!h commanded that He alone be worshipped,
associating no partner with Him, just as He created the Jinn and humankind for His
worship. It is for this purpose that He sent His Messengers and revealed His Books. His
worship entails perfect humility and love for Him, and that, in turn, entails perfect
obedience to Him. {Whoever obeys the Messenger has indeed obeyed All!h.} [An-Nis!’:
80]. And All!h Almighty has said: {And We sent no Messenger except to be obeyed by

84
All!h’s permission.} [An-Nis!’: 64]. And He said: {Say [O Muḥammad], ‘If you should love
All!h, then follow me, [so] All!h will love you and forgive you your sins.’} [Āl ‘Imr!n: 31].
And He said: {And ask those We sent before you of Our messengers: Did We ever appoint
deities to be worshipped besides the Most Merciful?} [Az-Zukhruf: 45]. {And We sent not
before you any messenger except that We revealed to him that, ‘There is no deity worthy
of worship except Me, so worship Me.’} [Al-Anbiy!’: 25]. And All!h Almighty said: {He has
ordained for you of religion what He enjoined upon Nūḥ and that which We have
revealed to you [O Muḥammad], and what We enjoined upon Ibr!h"m and Mūs! and
‘(s! – to establish the religion and not be divided therein. Difficult for those who associate
others with All!h is that to which you invite them.} [Ash-Shūr!: 13]. And He said: {O
messengers, eat from the good foods and work righteousness. Indeed, I, of what you do,
am Knowing. And indeed this, your religion, is one religion, and I am your Lord, so fear
Me.} [Al-Mu’minūn: 51-52].
َُ َْ ْ ََ � � ‫اﻟﻨﺒ �ﻲ ﷺ ﻓﻲ ْاﻟ َﺤﺪﻳﺚ‬ � َ َ ََ َ ُ �َََ َ ْ ََ � َ َ َ ُ � ََََ
‫ﺎﺷ َﺮ اﻷﻧ ِﺒ َﻴﺎ ِء ِدﻳﻨﻨﺎ َوا ِﺣ ٌﺪ‬
ِ ‫ ﴿إﻧﺎ ﻌ‬:‫ﻴﺢ‬ ِ ‫اﻟﺼ ِﺤ‬ ِ ِ ِ ِ ‫ﺎل‬ ‫ﻴﻪ وﻟِﻬﺬا ﻗ‬ِ ‫ﻳﻦ وأن ﻻ ﻳﺘﻔﺮﻗﻮا ِﻓ‬ ِ ‫ﻓﺄ َﺮ اﻟﺮﺳﻞ ﺑِ ِﺈﻗﺎ ِﺔ اﻟﺪ‬
� َ ْ ْ ُ َ ُ ُ � َ َ َ � َ ُ َ َْ َ َْ َ َْ ُ � َ َ َ َ َ ْ َ ْ � َ َْ � َ �َ ٌَْ ُ َ ْ ْ َ
‫اﻹﺳﻼمِ اﻟ ِﺬي‬ ِ ‫ﻳﻦ‬ ‫د‬
ِ ‫ﻮ‬‫ﻫ‬ ‫ﻳﻦ‬ ‫اﻟﺪ‬ ‫ا‬ ‫ﺬ‬ ‫ﻫ‬‫و‬ ﴾ ‫ﻲ‬ ‫ﺒ‬
ِ ‫ﻧ‬ ‫ﻪ‬ ‫ﻨ‬ ‫ﻴ‬‫ﺑ‬ ‫و‬ ‫ﻲ‬ ‫ﻨ‬
ِ ‫ﻴ‬ ‫ﺑ‬ ‫ﺲ‬ ‫ﻴ‬‫ﻟ‬ ‫ﻪ‬ ‫إﻧ‬ ‫ﺎ؛‬ ‫ﻧ‬ ‫ﻷ‬ ‫ﻳ‬ ‫ﺮ‬ ‫ﻦ‬
ِ ِ ‫ﺎﺑ‬ ‫ﺑ‬ ‫ﺎس‬ِ ‫اﻟﻨ‬ ‫ﻰ‬ ‫ﻟ‬‫و‬ ‫أ‬ ‫ن‬ ِ ‫واﻷﻧ ِﺒﻴﺎء إﺧﻮة ﻟِﻌﻼ ِت و‬
‫إ‬
ُ ْ َ َ ََ ُ� َ َ َ ْ ْ َ َ َ َْ ْ َ َ � َ ْ َ َ ْ َ َ
َ ‫ﻳﻨﺎ ﻏ ْﻴ َﺮ ُه ﻻ ْﻦ اﻷ �وﻟ‬ ً ُ� َُ َْ َ
‫ﻮح‬ٍ ‫اﻹﺳﻼمِ ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﻧ‬ ِ ‫ﻳﻦ‬
ِ ‫ﻴﻦ َوﻻ ِﻦ اﻵﺧﺮﻳﻦ ﻓ ِﺈن ﺟ ِ ﻴﻊ اﻷﻧ ِﺒﻴﺎ ِء ﻋﻠﻰ ِد‬ ِ ِ ‫ﻻ ﻳﻘﺒﻞ اﷲ ِد‬
ُ ْ ََ ُ ْ� ََ � َ ََ � َ ََْ َ َ ْ ُ َْ َ َ ُ َ َ َ ْ َْ َ ْ َ َ َ ْ ُ َ ََ ْ َْ َ ُ ْ َ
‫اﷲ ﺗﻮﻛﻠﺖ ﻓﺄﺟ ِ ﻌﻮا‬ ِ ‫اﷲ ﻓﻌﻠﻰ‬ ِ ‫ﺎت‬ ِ ‫ﻴﺮي ﺑِﺂﻳ‬ ِ ‫َ﴿واﺗﻞ ﻋﻠﻴ ِﻬ ﻧﺒﺄ ﻧﻮح إذ ﻗﺎل ﻟِ ُﻘﻮ ِ ِﻪ ﻳ َﺎ ﻗﻮَمِ إن ﺎﻛن ﻛﺒﺮ ﻋﻠﻴﻜ ﻘﺎ ِﻲ وﺗﺬ ِﻛ‬ ٍ
َ ‫ﻮن َﻦ ْاﻟ ُ� ْﺴﻠ‬َ ُ ْ ُ ْ َ َْ َ ُْ َ َ َ ُ َ ُْ َ ْ
﴾‫ﻴﻦ‬ ِِ ِ ‫ ﴿وأ ِﺮت أن أﻛ‬:‫أ ﺮﻛ وﺷﺮﺎﻛءﻛ ﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ‬
Thus, He commanded the Messengers to establish the D"n (religion, way of life) and not
be divided therein. This is why the Prophet (peace be upon him) said in the authentic
Hadith: {‘Indeed, we assembly of Prophets, our religion is one. The Prophets are paternal
brothers (sharing the same father but having different mothers, signifying one core
religion with varying specific laws). And indeed, I am the closest of people to the son of
Maryam (‘(s!), for there was no prophet between me and him.’} [Agreed upon: Al-
Bukh!r", 3443; Muslim, 2365]. This religion is the D"n of Isl!m, besides which All!h accepts
no other religion, neither from the earlier peoples nor from the later ones. For indeed, all
the Prophets were upon the religion of Isl!m. All!h Almighty said concerning Nūḥ: {And
recite to them the news of Nūḥ, when he said to his people, ‘O my people, if my standing
here and my reminding you of the signs of All!h has become difficult for you, then upon
All!h I have relied. So resolve upon your plan and [call upon] your associates...’} until His
words: {...and I have been commanded to be of the Muslims (those who submit).’}
[Yūnus: 71-72].
َْ ْ َ َ َ ْ ْ َ َ َ َ ْ َْ َ َْ ْ � ْ � ْ َ ْ ْ ْ ْ َ َ
‫ ﴿ َو َ ﻦ َﻳﺮﻏ ُﺐ َﻋﻦ ِﻠ ِﺔ إﺑ َﺮا ِﻫﻴ َ إﻻ َ ﻦ َﺳ ِﻔ َﻪ ﻧﻔ َﺴ ُﻪ﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ؛ ﴿إذ ﻗﺎل ﻟ ُﻪ َر �ﺑ ُﻪ أﺳ ِﻠ ﻗﺎل أﺳﻠ� ُﺖ ﻟِ َﺮ �ب‬: َ ‫َوﻗﺎل َﻋﻦ إﺑ َﺮا ِﻫﻴ‬
ْ ُ ْ ُ ْ ُ � َ َ َْ َ َ � ْ ُ ْ َ ْ ُ ْ ُ ْ َْ َ
‫ﺎﷲ ﻓﻌﻠﻴ ِﻪ ﺗﻮﻛﻠﻮا إن ﻛﻨﺘ‬ َ ُ ْ َ َ َ َ َ ُ ْ ُ ُْ ََْ � � ُ ُ َ ََ َْ َ َ َ َ ْ
ِ ‫ ﴿ﻳﺎ ﻗﻮمِ إن ﻛﻨﺘ آ ﻨﺘ ِﺑ‬:‫ ﴿ﻓﻼ ﺗ�ﻮﺗﻦ إﻻ وأﻧﺘ ﺴ ِﻠ�ﻮن﴾ وﻗﺎل ﻋﻦ ﻮﺳﻰ‬:‫اﻟﻌﺎﻤﻟِﻴﻦ﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ‬
َ �ُ ‫اﺷ َﻬ ْﺪ ﺑﺄَ �ﻧ َﻨﺎ ُ ْﺴﻠ‬
ْ َ �َ ُ َ َ
ُ ْ َ � َ َ ْ َ ُ َْ ْ ْ َ َ َْ ََ َ ََ َ ُْ
﴾‫ﻮن‬ ِ ِ ‫ﻴﻦ أن آ ِﻨﻮا ﺑِﻲ َوﺑِ َﺮ ُﺳﻮﻟِﻲ ﻗﺎﻟﻮا آ ﻨﺎ و‬ ‫ ﴿و إِذ أوﺣﻴﺖ إﻟﻰ اﻟﺤﻮ ِار ﻳ‬:‫ﻴﺢ‬ ِ ‫َﺴ ِﻠ ِ ﻴﻦ﴾ وﻗﺎل ِﻓﻲ ﺧﺒ ْ ِﺮ َ اﻟ� ِﺴ‬
� ْ َ َ � َ ْ َ َ َ
َ ‫ﻳﻦ أ ْﺳ َﻠ ُ�ﻮا ﻟ �ﻠﺬ‬
َ ‫ﻮن �اﻟﺬ‬ � َ ُُ ْ َ َ ْ ْ َ �ََ ْ َ َ َ
‫ ﴿ َر �ب إﻧﻲ‬:‫ﺎدوا﴾ َوﻗﺎل َﻋﻦ ﺑﻠﻘﻴﺲ أﻧ َﻬﺎ ﻗﺎﻟﺖ‬ ُ ‫ﻳﻦ َﻫ‬
ِ ِ ِ
َ ‫اﻟﻨﺒ �ﻴ‬
ِ ‫ ﴿ﻳﺤﻜ ِﺑﻬﺎ‬:‫وﻗﺎل ِﻓﻴ�ﻦ ﺗﻘﺪ َم ِﻦ اﻷﻧ ِﺒﻴﺎ ِء‬
َ ْ �
َ ‫ﺎن ﷲ َر �ب اﻟ َﻌﺎﻤﻟ‬َ َ ْ ُ َ َ ُ َْ ْ َ
َ َْ ُ َْ َ
﴾‫ﻴﻦ‬ ِ ِ ِ �‫ﻇﻠ�ﺖ ﻧﻔ ِﺴﻲ وأﺳﻠ�ﺖ ﻊ ﺳﻠﻴ‬
And He said concerning Ibr!h"m: {And who would be averse to the religion of Ibr!h"m
except one who makes a fool of himself?} until His words: {When his Lord said to him,
‘Submit (Aslim),’ he said, ‘I have submitted (aslamtu) to the Lord of the worlds.’} until His
words: {...so do not die except while you are Muslims.’} [Al-Baqarah: 130-133]. And He
said concerning Mūs!: {‘O my people, if you have believed in All!h, then rely upon Him,
if you should be Muslims.’} [Yūnus: 84]. And He said regarding the account of the Messiah
(‘(s!): {And [remember] when I inspired to the disciples, ‘Believe in Me and in My
Messenger [‘(s!].’ They said, ‘We have believed, and bear witness that indeed we are
Muslims.’} [Al-M!’idah: 111]. And He said concerning the Prophets who came before: {...by

85
which the Prophets who submitted themselves (aslamū) judged for those who were
Jews...} [Al-M!’idah: 44]. And He said concerning Bilq"s (the Queen of Sheba) that she
said: {‘My Lord, indeed I have wronged myself, and I submit with Sulaym!n to All!h, Lord
of the worlds.’} [An-Naml: 44].
ْ ََْ َُْ َ � َ َ ْ ْ ُ � َ ََ ُ َ ْ ْ َ
َ ‫اﺳ َﺘ ْﺴ َﻠ َ َﻟ ُﻪ َوﻟ َﻐ ْﻴﺮه َﺎﻛ َن ُ ْﺸﺮ ًﺎﻛ َو َ ْﻦ َﻟ ْ َﻳ ْﺴ َﺘ ْﺴﻠ ْ َﻟ ُﻪ َﺎﻛ َن ُ ْﺴ َﺘ ْﻜﺒ ًﺮا َﻋ ْﻦ ﻋ َﺒ‬
‫ﺎدﺗِ ِﻪ‬ ِ ِ ِ ِ ِِ ِ ‫ﷲ وﺣﺪه؛ ﻓ�ﻦ‬ ِ ِ ‫ﺎﻹﺳﻼم ﻳﺘﻀ�ﻦ ِاﻻﺳ ِﺘﺴﻼم‬ ِ ‫ﻓ‬
َ ْ ْ ُ َََ ُ َ ْ َ ََُ َ َ ُ َ ْ َ َُ َ َ ُ � َ ََ ُ َ ْ َ َُ ُ َ ْ ْ َ ٌ َ َ َ ْ َ ُ َْ ْ ُْ َ ُ ُْْ َ
ِ‫اﻹﺳﻼم‬ ‫ ﻓﻬﺬا ِدﻳﻦ‬.‫واﻟ�ﺸ ِﺮك ﺑِ ِﻪ واﻟ�ﺴﺘﻜ ِﺒﺮ ﻋﻦ ِﻋﺒﺎدﺗِ ِﻪ ﺎﻛ ِﻓﺮ و ِاﻻﺳ ِﺘﺴﻼم ﻟﻪ وﺣﺪه ﻳﺘﻀ�ﻦ ِﻋﺒﺎدﺗﻪ وﺣﺪه وﻃﺎﻋﺘﻪ وﺣﺪه‬
َ ِ َ َ َ ْ ْ َ َ ْ ْ �ُ َ ْ َ ُ ُ َ َ� َ َ َ ُ َ َْ ُ� َُ َْ َ �
‫ﻮن ِﺑﺄن ُﻳ َﻄﺎع ِﻓﻲ ﻛﻞ َوﻗ ٍﺖ ِﺑ ِﻔﻌ ِﻞ َ ﺎ أ َ َﺮ ِﺑ ِﻪ ِﻓﻲ ذ ِﻟ َﻚ اﻟ َﻮﻗ ِﺖ؛ ﻓ ِﺈذا أ َ َﺮ ِﻓﻲ أ �و ِل‬ ‫اﻟ ِﺬي ﻻ ﻳﻘﺒﻞ اﷲ ﻏﻴﺮه؛ وذ ِﻟﻚ إﻧ�ﺎ ﻳﻜ‬
َ‫ﻳﻦ ُﻫﻮ‬ ُ ‫ﺎﻟﺪ‬� ‫ﻴﻦ أ َ َﺮ ﺑﻪ َداﺧ ًﻼ ﻓﻲ ْاﻹ ْﺳ َﻼ َﻓ‬ َ َ ‫ َﺎﻛ َن ُﻛ �ﻞ ْﻦ ْاﻟﻔ ْﻌ َﻠ ْﻴﻦ ﺣ‬:‫ﺎﺳﺘ ْﻘ َﺒﺎل ْاﻟ َﻜ ْﻌ َﺒﺔ‬ ْ ً َ ََََ �ُ َ ْ � َْ ْ َْْ
ِ‫ِ ِ ِ ِ ِ م‬ ِ ِ ِ ِ ِ ِ ِ ‫ﺎل اﻟﺼﺨﺮ ِة ﺛ أ ﺮﻧﺎ ﺛﺎﻧِﻴﺎ ِﺑ‬ ِ ‫اﻷ ِﺮ ِﺑﺎﺳ ِﺘﻘﺒ‬
ْ ْ ُ ُ � َ َََ � َ ُْ ُْ َ ََُ ْ ْ َ ُ ْ ُ ََ � َْ ْ ْ َ َُ َ ْ َ َُ �
‫اﻟﺮ ُﺳﻞ ِدﻳﻨ ُﻬ َوا ِﺣ ٌﺪ َو إِن‬ ‫ﺎدة ﻟ ُﻪ ِﻓﻲ اﻟ ِﻔﻌﻠﻴ ِﻦ؛ َو إِﻧ َ�ﺎ ﺗﻨ �ﻮع َﺑﻌ ِﺾ ﺻﻮ ِر اﻟ ِﻔﻌ ِﻞ وﻫﻮ وﺟﻪ اﻟ�ﺼﻠﻰ ﻓﻜﺬﻟِﻚ‬ ‫اﻟﻄﺎﻋﺔ واﻟ ِﻌﺒ‬
َ ‫ﻳﻦ َواﺣ ًﺪا َﻛ َ�ﺎ َﻟ ْ َﻳ ْ� َﻨ ْﻊ َذﻟ َﻚ ﻓﻲ َﺷﺮ‬ ُ ‫اﻟﺪ‬� ‫ﻮن‬ َ ُ ‫اﻟﺸ ْﺮ َﻋ ُﺔ َو ْاﻤﻟ ْﻨ َﻬ‬
َ ‫ﺎج َو ْاﻟ َﻮ ْﺟ ُﻪ َو ْاﻟ َ� ْﻨ َﺴ ُﻚ؛ َﻓﺈ �ن َذﻟ َﻚ َﻻ َﻳ ْ� َﻨ ُﻊ أ ْن َﻳ ُﻜ‬ � ْ َ �ََ
‫ﻳﻌ ِﺔ‬ ِ ِ ِ ِ ِ ِ ِ ‫ﺗﻨﻮﻋﺖ‬
َ ْ ُ �
‫ﻮل اﻟﻮا ِﺣ ِﺪ‬ ِ ‫اﻟﺮﺳ‬
Thus, Isl!m entails submission (Istisl!m) to All!h alone. Whoever submits to Him and to
another alongside Him is a Mushrik (polytheist). And whoever does not submit to Him is
arrogant (Mustakbir) towards His worship. Both the one who associates partners with
Him (Mushrik) and the one who is arrogant towards His worship (Mustakbir) is a K!fir
(disbeliever). Submission to Him alone entails worshipping Him alone and obeying Him
alone. This, then, is the religion of Isl!m, besides which All!h accepts no other. This
submission is actualized by obeying Him at all times through performing what He has
commanded at that specific time. For instance, when He commanded at the beginning
[of Isl!m in Mad"nah] to face the Rock [in Jerusalem for prayer], and then later
commanded us to face the Ka’bah: each of these actions, when it was commanded, was
part of Isl!m. The D"n (religion) is obedience and worship directed towards Him in both
actions; it was merely a variation in some forms of the action, namely the direction faced
by the one praying (Wajh al-Mu)all!). Likewise, the religion of the Messengers is one,
even if their specific Law (Shir’ah), Methodology (Minh!j), direction (Wajh), and rites
(Mansak) varied. Such variation does not preclude the religion from being one, just as
changes within the Shar"’ah of a single Messenger (like the change of Qiblah) did not
preclude his religion from being one.
َ َ ُ� َ َ
:‫اﷲ ﺗ َﻌﺎﻟﻰ‬
ْ ْ َ ُ ْ
‫آﺧ َﺮ ُﻫ ُﻳ َﺼ �ﺪق ﺑِﺄ �وﻟِ ِﻬ َو ُﻳﺆ ِ ُﻦ ﺑِ ِﻪ ﻗﺎل‬ َ ُ ُْ َ ْ ُ � َُ َُْ�َ � َ ُ � ْ َ َ َ َ ََ ُ� ََ
ِ ‫ﺂﺧ ِﺮ ِﻫ و ﻳﺆ ِﻦ ﺑِ ِﻪ و‬ ِ ِ‫ أن أوﻟﻬ ﻳﺒﺸﺮ ﺑ‬:‫ﻳﻦ اﻟﺮﺳ ِﻞ‬ ِ ‫واﷲ ﺗَﻌﺎﻟﻰ ﺟﻌﻞ ِﻦ ِد‬
َ َ � ََْ ُ َُْ ُْ ٌ ٌ ْ ُ َ َ � ُ َ ْ َ َ ْ ْ ُ ُ َْ َ َ َ � � َ َ ُ� َ َ ْ َ
‫ﺎءﻛ َر ُﺳﻮل ُ َﺼ �ﺪق ﻟِ َ�ﺎ َ َﻌﻜ ﻟﺘﺆ ِﻨ �ﻦ ِﺑ ِﻪ َوﻟﺘﻨ ُﺼ ُﺮﻧ ُﻪ ﻗﺎل‬ ‫ﺎب و ِﺣﻜ� ٍﺔ ﺛ ﺟ‬ ٍ ‫َ﴿ َو إِذ أﺧﺬ َاﷲ ِﻴﺜﺎق اﻟﻨ ِﺒﻴﻴﻦ ﻟ�ﺎ آﺗﻴﺘﻜ ِﻦ ِﻛﺘ‬
�ُ ْ َ ْ َ ْ َ � َ ُ ْ َ َ َ � َ ْ ُ َ َ َََ َُ ْ َ َ َ َ ْ َ َْ ُ َ ْ ُْ َ ََ ُْ َْ َ ُْ ْ َْ
‫ ﻟ ﻳﺒﻌﺚ اﷲ‬:‫ﺎس‬ ٍ ‫أأﻗﺮ رﺗ وأﺧﺬﺗ ﻋﻠﻰ ذﻟِﻜ إﺻ ِﺮي ﻗﺎﻟﻮا أﻗﺮ رﻧﺎ ﻗﺎل ﻓﺎﺷﻬﺪوا وأﻧﺎ ﻌﻜ ِﻦ اﻟﺸﺎ ِﻫ ِﺪﻳﻦ﴾ ﻗﺎل اﺑﻦ ﻋﺒ‬
َ ْ َ ُ َ َ َ ْ َُ ْ َْ َ � ْ َ ُ ْ َ ْ َ َ َ ْ َْ َ َ َ � َ
‫ﻧ ِﺒ �ﻴﺎ إﻻ أﺧﺬ َﻋﻠﻴ ِﻪ اﻤﻟِﻴﺜﺎق ﻟ ِﺌﻦ ُﺑ ِﻌﺚ ُ َﺤ �� ٌﺪ َو ُﻫ َﻮ َﺣ �ﻲ ﻟِ ُﻴﺆ ِﻨ �ﻦ ﺑِ ِﻪ َوﻟ َﻴﻨ ُﺼ ُﺮﻧ ُﻪ َوأ َ َﺮ ُه أن َﻳﺄﺧﺬ اﻤﻟِﻴﺜﺎق َﻋﻠﻰ أ � ِﺘ ِﻪ ﻟ ِﺌﻦ ُﺑ ِﻌﺚ‬
� ْ َ ُ ْ َ ٌ َْ َ َُْ ٌ� َ ُ
‫ﺎء ﻟ ُﻴﺆ ِﻨ �ﻦ ِﺑ ِﻪ َوﻟ َﻴﻨ ُﺼ ُﺮﻧ ُﻪ‬ ‫ﺤ�ﺪ وﻫ أﺣﻴ‬
All!h Almighty made it part of the religion of the Messengers that the earlier among
them would give glad tidings of the later among them and believe in him, and the later
among them would confirm the earlier among them and believe in him. All!h Almighty
said: {And [mention, O Muḥammad], when All!h took the covenant of the prophets,
[saying], ‘Whatever I give you of the Scripture and wisdom and then there comes to you
a messenger confirming what is with you, you [must] believe in him and support him.’
[All!h] said, ‘Have you acknowledged and taken upon that My commitment?’ They said,
‘We have acknowledged.’ He said, ‘Then bear witness, and I am with you among the
witnesses.’} [Āl ‘Imr!n: 81]. Ibn ‘Abb!s (may All!h be pleased with him) said: ‘All!h never
sent a prophet except that He took a covenant from him that if Muḥammad were sent
while he [the prophet] was alive, he would surely believe in him and support him. And
He commanded him [the prophet] to take a covenant from his nation that if Muḥammad
were sent while they were alive, they would surely believe in him and support him.’

86
 ُ � ‫ﺎﺣ ُﻜ ْ َﺑ ْﻴ َﻨ ُﻬ ْ ﺑ َ�ﺎ أَ ْﻧ َﺰ َل‬
‫اﷲ‬
ْ َ َْ َ ً َْ ُ َ
‫ﺎب و ﻬﻴ ِ ﻨﺎ ﻋﻠﻴ ِﻪ ﻓ‬
َ ْ َ ْ َ َ َ َْ َ ً � َ ُ � َ ْ َ َ ْ َ َْ َ َْ ََْ َ ََ َ ََ
ِ ِ ‫ ﴿وأﻧﺰﻟﻨﺎ إﻟﻴﻚ اﻟ ِﻜﺘﺎب ِﺑﺎﻟﺤﻖ ﺼﺪﻗﺎ ﻟِ�ﺎ ﺑﻴﻦ ﻳﺪﻳ ِﻪ ِﻦ اﻟ ِﻜﺘ‬:‫وﻗﺎل ﺗﻌﺎﻟ َﻰ‬
� َ َ ْ �َ ً ََ َ َ ْ ََ َ َ ً َْ َ ًَ ْ ُْ ْ ََْ َ �ُ � َ ْ َ َ َ َ � َ ُْ َ َ ْ ْ �َ ََ
‫ إﻧ ُﻪ آ َ َﻦ‬:‫ﺎن ُ ﺘﻼ ِز ﺎ َوﻛﻔ َﺮ َ ﻦ ﻗﺎل‬ �‫اﻹﻳ‬ ِ ‫وﻻ ﺗﺘ ِﺒﻊ أﻫﻮاءﻫ ﻋ�ﺎ ﺟﺎءك ِﻦ اﻟﺤﻖ ﻟِﻜﻞ ﺟﻌﻠﻨﺎ ِﻨﻜ ِﺷﺮﻋﺔ و ِﻨﻬﺎﺟﺎ﴾ وﺟﻌﻞ‬
ُْ َ ُ ُ َ َ ُ ُ َ � َ َْ ُ � َ ُ ْ َ َ ُ ُ َ ُ ُ َ � َ ُ ُ ْ َ َ � � َ ََ ُ� َ َ َْ َََ َ َْ
‫ﻮن ﻧﺆ ِ ُﻦ‬ ‫اﷲ و رﺳ ِﻠ ِﻪ و ﻳﻘﻮﻟ‬ ِ ‫ﺎﷲ و رﺳ ِﻠ ِﻪ و ﻳ ِﺮ ﻳﺪون أن ﻳﻔﺮﻗﻮا ﺑﻴﻦ‬ ِ ‫ ﴿إن اﻟ ِﺬﻳﻦ ﻳﻜﻔﺮ ون ِﺑ‬:‫ِﺑﺒﻌ ٍﺾ وﻛﻔﺮ ِﺑﺒﻌ ٍﺾ ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
ْ َ ُ ُ ْ َ َ َ َ َ َ � َ ْ َ ُ ً َ ُ
َ ‫ون أ ْن َﻳ �ﺘ ﺬوا َﺑ ْﻴ َﻦ ذﻟ َﻚ َﺳﺒﻴﻼ﴾ ﴿أوﻟﺌ َﻚ ُﻫ ُ اﻟﺎﻜﻓ ُﺮ‬ َ ُ ْ َ
ُ ‫ﺑ َﺒ ْﻌﺾ َوﻧﻜﻔ ُﺮ ﺑ َﺒ ْﻌﺾ َو ُﻳﺮ‬
‫ﻮن ِﺑ َﺒﻌ ِﺾ‬ ‫ ﴿أﻓﺘﺆ ِﻨ‬:‫ون َﺣﻘﺎ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ِ ِ ِ ِ ِ‫ﺨ‬
َ ‫ﻳﺪ‬
ِ ٍ ِ ٍ ِ
�‫ون َإﻟﻰ أَ َﺷﺪ‬ َ ‫اﻟﺪ ْﻧ َﻴﺎ َو َﻳ ْﻮ َم ْاﻟﻘ َﻴﺎ َ ﺔ ُﻳ َﺮ �د‬
� ‫اء َ ْﻦ َﻳ ْﻔ َﻌ ُﻞ َذﻟ َﻚ ْﻨ ُﻜ ْ �إﻻ ﺧ ْﺰ ٌي ﻓﻲ ْاﻟ َﺤ َﻴﺎة‬
ُ ‫ون ﺑ َﺒ ْﻌﺾ َﻓ َ�ﺎ َﺟ َﺰ‬ َ ‫ْاﻟﻜ َﺘﺎب َو َﺗ ْﻜ ُﻔ ُﺮ‬
ِ ِ ِ ِ ِ ِ ِ ٍ ِ ِ ِ
َ ‫ ﴿ َﺗ ْﻌ َ� ُﻠ‬:‫ْاﻟ َﻌ َﺬاب﴾ َإﻟﻰ َﻗ ْﻮﻟﻪ‬
﴾‫ﻮن‬ ِِ ِ
All!h Almighty said: {And We have revealed to you, [O Muḥammad], the Book in truth,
confirming that which preceded it of the Scripture and as a guardian (muhaymin) over
it. So judge between them by what All!h has revealed and do not follow their inclinations
away from what has come to you of the truth. To each of you We prescribed a law
(shir’ah) and a method (minh!j).} [Al-M!’idah: 48]. And He made faith indivisible and
declared disbelief (Kufr) upon anyone who says they believe in some [Prophets or Books]
and disbelieve in others. All!h Almighty said: {Indeed, those who disbelieve in All!h and
His messengers and wish to discriminate between All!h and His messengers and say,
‘We believe in some and disbelieve in others,’ and wish to adopt a way in between –
Those are the disbelievers, truly.} [An-Nis!’: 150-151]. And He said: {So, do you believe in
part of the Scripture and disbelieve in part? Then what is the recompense for those who
do that among you except disgrace in worldly life; and on the Day of Resurrection they
will be sent back to the severest of punishment...} until His words: {...what you do.} [Al-
Baqarah: 85].
ُ
‫ﺎط َو َ ﺎ أوﺗِ َﻲ‬ َ ْ َ ْ َ َ ُ ْ َ َ َ َ ْ َ َ َ ْ َ َ َ ْ َ َ ْ ُ َ َ َ ْ َ َ ْ ُ َ َ � ‫ﻮﻟﻮا آ َ �ﻨﺎ ﺑ‬ ُ ُ ََ َ َ َْ َ
ِ ‫ﺎﷲ و ﺎ أﻧ ِﺰل إﻟﻴﻨﺎ و ﺎ أﻧ ِﺰل إﻟﻰ إﺑﺮا ِﻫﻴ و إِﺳ�ﺎ ِﻋﻴﻞ و إِﺳﺤﺎق و ﻳﻌﻘﻮب واﻷﺳﺒ‬ ِ ِ ‫ ﴿ﻗ‬:‫وﻗﺪ ﻗﺎل ﻟﻨﺎ‬
ََ َُْْ َ ْ ُ َ ْ َ َ ُ ْ ُ َُ ُ ْ َ َ ْ ُ ْ َ َ َ َْ ُ � َ ُ َ ْ � َ ْ َ � � َ ُ َ َ َ َ َ ُ
‫ﻮﺳﻰ و ِﻋﻴﺴﻰ و ﺎ أوﺗِﻲ اﻟﻨ ِﺒﻴﻮن ِﻦ رﺑ ِﻬ ﻻ ﻧﻔﺮق ﺑﻴﻦ أﺣ ٍﺪ ِﻨﻬ وﻧﺤﻦ ﻟﻪ ﺴ ِﻠ�ﻮن﴾ ﴿ﻓ ِﺈن آ ﻨﻮا ِﺑ ِ ﺜ ِﻞ ﺎ آ ﻨﺘ ِﺑ ِﻪ ﻓﻘ ِﺪ‬
َ ْ َ �ُ َ � َ َُ ْ َ َ ََ ْ ُ � َُ َ ُ� ُ َُ ْ َ َ َ َ ْ ُ َ � َ ْ� ََ ْ َ ْ ََ ْ
‫ آ َ ﻨﺎ ﺑِ َﻬﺬا ﻛﻠ ِﻪ َوﻧﺤ ُﻦ ﻟ ُﻪ‬:‫ﻴﻊ اﻟ َﻌ ِﻠﻴ ُ ﴾ ﻓﺄ َ َﺮﻧﺎ أن ﻧﻘﻮل‬ ِ ‫اﻫﺘﺪوا و إِن ﺗﻮﻟﻮا ﻓ ِﺈﻧ�ﺎ ﻫ ِﻓﻲ ِﺷﻘﺎق ﻓﺴﻴﻜ ِﻔﻴﻜﻬ اﷲ وﻫﻮ اﻟﺴ‬
َْ ٌ ْ ُ ُ � َ ْ َ ْ َ ً َ ُ ُ َ ْ َ ً ْ ُ َ َ ً ْ ُ ْ ُ َ ْ َ َ َ َ � ُ ْ َ ٍ َ َُ ََْ ْ َ َ ُ ْ ُ
‫ﻮن ﻓ َ�ﻦ َﺑﻠﻐﺘ ُﻪ ِر َﺳﺎﻟﺔ ُ َﺤ �� ٍﺪ ﷺ ﻓﻠ ﻳ ِﻘﺮ ِﺑ�ﺎ ﺟﺎء ِﺑ ِﻪ ﻟ ﻳﻜﻦ ﺴ ِﻠ�ﺎ وﻻ ﺆ ِﻨﺎ؛ ﺑﻞ ﻳﻜﻮن ﺎﻛ ِﻓﺮا و إِن زﻋ أﻧﻪ ﺴ ِﻠ أو‬ �‫ﺴ ِﻠ‬
ْ
‫ُ ﺆ ِ ٌﻦ‬
And He has told us: {Say, [O believers], ‘We have believed in All!h and what has been
revealed to us and what has been revealed to Ibr!h"m and Ism!’"l and Isḥ!q and Ya’qūb
and the Descendants [al-Asb!'], and what was given to Mūs! and ‘(s! and what was given
to the prophets from their Lord. We make no distinction between any of them, and we
are Muslims [in submission] to Him.’ So if they believe in the same as you believe in, then
they have been [rightly] guided; but if they turn away, they are only in dissension, and
All!h will be sufficient for you against them. And He is the Hearing, the Knowing.} [Al-
Baqarah: 136-137]. Thus, He commanded us to say: ‘We believe in all of this, and we are
Muslims [submitting] to Him.’ Therefore, whoever receives the message of Muḥammad
(peace be upon him) and does not affirm what he came with is neither a Muslim nor a
believer; rather, he is a K!fir (disbeliever), even if he claims to be a Muslim or a believer.
ْ َ َ َ َ ْ َ َ ْ َُ َ ُْ ََُْ ََْ ً َ ْ ْ َ َْ َ َْ ْ َ َ َ َ َ ُ� َ َ َْ �َ ُ�َ ُ َ َ َ َ
‫ﻳﻦ﴾ ﻗﺎﻟﺖ‬ ‫ﺎﺳ ِﺮ‬
ِ ‫اﻹﺳﻼمِ ِدﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ِﻨﻪ وﻫﻮ ِﻓﻲ اﻵ ِﺧﺮ ِة ِﻦ اﻟﺨ‬ ِ ‫ ﴿ َو ﻦ ﻳﺒﺘ ِﻎ ﻏﻴﺮ‬:‫ﻛ�ﺎ ذﻛﺮ وا أﻧﻪ ﻟ�ﺎ أﻧﺰل اﷲ ﺗﻌﺎﻟﻰ‬
َ َ ُ ََ ً َْ َ َ ْ ْ ْ � َ َ � َ ُ� َ َ ْ َ َ ُ ْ ُ ُ ْ ََ َ َ � َ ُ َُْ
‫ ﻻ ﻧ ُﺤ �ﺞ‬:‫ﺎس ِﺣ �ﺞ اﻟ َﺒﻴ ِﺖ َ ِﻦ اﺳﺘ َﻄﺎع إﻟﻴ ِﻪ َﺳ ِﺒﻴﻼ﴾ ﻓﻘﺎﻟﻮا‬ ِ ‫ﷲ ﻋﻠﻰ اﻟﻨ‬ ِ ِ ‫ ﴿و‬:‫ ﻓﺄﻧﺰل اﷲ‬:‫ ﻓﻨﺤﻦ ﺴ ِﻠ�ﻮن‬:‫اﻟﻴﻬﻮد واﻟﻨﺼﺎرى‬
َ َ ْ ْ � َ َ
�‫ﻴﻦ﴾ َﻓﺈ �ن اﻻ ْﺳﺘ ْﺴﻼ َم ﷲ ﻻ َﻳﺘ � إﻻ ﺑﺎﻹﻗ َﺮار ﺑ َ�ﺎ ﻟ ُﻪ َﻋﻠﻰ ﻋ َﺒﺎده ْﻦ ﺣﺞ‬
� َ ‫ﺎﻤﻟ‬َ َْ َ َ َ� � َ َََ ْ َ َ َ ََ َ ََ
ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ ﴿و ﻦ ﻛﻔﺮ ﻓ ِﺈن اﷲ ﻏ ِﻨ �ﻲ ﻋ ِﻦ اﻟﻌ‬:‫ﻓﻘﺎل ﺗﻌﺎﻟﻰ‬
َ َ � َ
َ َ � ُ ُ َ ً � َ ُ � َ ُ� � ََ َ ْ َ َ َ َ َْ ََ ُ َ ْ ْ َ ُ َ َ ََ َْْ
‫ َو إِﻳﺘﺎ ِء‬،‫اﻟﺼﻼ ِة‬ ِ‫ و إِﻗﺎم‬،‫اﷲ‬
ِ ‫ وأن ﺤ�ﺪا رﺳﻮل‬،‫ ﺷﻬﺎد ِة أن ﻻ إﻟﻪ إﻻ اﷲ‬:‫اﻹﺳﻼم ﻋﻠﻰ ﺧ� ٍﺲ‬ ِ ‫اﻟﺒﻴ ِﺖ؛ ﻛ�ﺎ ﻗﺎل ﷺ ﴿ﺑ ِﻨﻲ‬
َ
ْ ْ َُْ َُْ ْ ْ ْ ْ َ َ
َ َ ُ� َ َ ْ ََ َ َ � َ َ َ َ ْ ْ َ ‫ َو َﺻ ْﻮ َر َ َﻀ‬،‫اﻟﺰ َﺎﻛة‬
‫ ﴿اﻟ َﻴﻮ َم أﻛ َ�ﻠ ُﺖ ﻟﻜ ِدﻳﻨﻜ َوأﺗ َ�� ُﺖ‬:‫اﷲ ﺗ َﻌﺎﻟﻰ‬ ‫ َو َﺣ �ﺞ اﻟ َﺒﻴ ِﺖ﴾ َوﻟِ َﻬﺬا ﻟ ��ﺎ َوﻗﻒ اﻟﻨ ِﺒ �ﻲ ﷺ ِﺑﻌﺮﻓﺔ أﻧﺰل‬،‫ﺎن‬ ِ‫م‬ ِ
�
ً َ َ ْ ْ ُ ُ َ ُ َ َ َ ْ ْ ُ َْ َ
﴾‫اﻹﺳﻼم ِدﻳﻨﺎ‬ ِ ‫ﻋﻠﻴﻜ ﻧِﻌ� ِﺘﻲ و ر ِﺿﻴﺖ ﻟﻜ‬
As it is mentioned that when All!h Almighty revealed: {And whoever desires other than
Isl!m as religion – never will it be accepted from him, and he, in the Hereafter, will be

87
among the losers.} [Āl ‘Imr!n: 85], the Jews and Christians said: ‘Then we are Muslims.’
So All!h revealed: {And [due] to All!h from the people is a pilgrimage to the House – for
whoever is able to find thereto a way.} [Āl ‘Imr!n: 97]. They said: ‘We will not perform
Hajj.’ So All!h Almighty said: {But whoever disbelieves – then indeed, All!h is free from
need of the worlds.} [Āl ‘Imr!n: 97]. For submission (Istisl!m) to All!h is not complete
except by acknowledging what is due to Him from His servants, such as the pilgrimage
(Hajj) to the House. Just as the Prophet (peace be upon him) said: {‘Isl!m is built upon
five [pillars]: the testimony that there is no god worthy of worship except All!h and that
Muḥammad is the Messenger of All!h (Shah!dah an l! il!ha ill! All!h, wa anna
Muḥammadan Rasūlull!h), establishing the prayer (Iq!m a)-Ṣal!h), giving the Zak!h
(obligatory charity), fasting Rama.!n (Ṣawm Rama.!n), and pilgrimage to the House
(Ḥajj al-Bayt).’} [Agreed upon: Al-Bukh!r", 8; Muslim, 16]. This is why when the Prophet
(peace be upon him) stood at ‘Arafah [during his farewell pilgrimage], All!h Almighty
revealed: {This day I have perfected for you your religion and completed My favor upon
you and have approved for you Isl!m as religion.} [Al-M!’idah: 3].
� � َ ْ َ َ ْ ْ � َ � َْ ٌ َ َ ُ َ َ ْ َ َ ُ ْ ُ ْ ُ َْ َ َ َ ُ � ُ ْ َ � ََ ْ َ ُ � َ َ ََ َْ َ
‫ﺎص اﻟ ِﺬي‬ ‫اﻹﺳﻼم اﻟﺨ‬ ِ ‫وﻗﺪ ﺗﻨﺎزع اﻟﻨﺎس ِﻓﻴ�ﻦ ﺗﻘﺪم ِﻦ أ ِﺔ ﻮﺳﻰ و ِﻋﻴﺴﻰ ﻫﻞ ﻫ ﺴ ِﻠ ُ�ﻮن أم ﻻ؟ وﻫﻮ ﻧِﺰاع ﻟﻔ ِﻈﻲ ﻓ ِﺈن‬
َ َ ُ َ َََ َ ْ ْ َْ َ َْْ ُ َ ْ ْ َ
‫اﻹﻃﻼ ِق ﻳﺘﻨﺎول ﻫﺬا‬ � َ ُ َ � � ْ َ َ َ ْ َ ‫ﻳﻌﺔ ْاﻟ ُﻘ ْﺮ‬ َ َ ُ � َ َُْ ً � َ ُ ُ� َ ََ
َ ِ ‫اﻹ ُﺳﻼم اﻟﻴﻮم ِﻋﻨﺪ‬ ِ ‫ ﻟﻴﺲ ﻋﻠﻴ ِﻪ إﻻ أ ﺔ ﺤ� ٍﺪ ﷺ و‬:‫آن‬ ِ ِ ‫ﺑﻌﺚ اﷲ ﺑِ ِﻪ ﺤ�ﺪا ﷺ اﻟ�ﺘﻀ�ﻦ ﻟِﺸ ِﺮ‬
ْ ْ ْ َ � �ُ َ ْ ُ َ َََ ُ� َ � َ َ ُ� َ ََ َ َ � ُ ُ ََ ُ ْ � َ ْ ُ َ ْ ْ �ََ
‫ﺎول إﺳﻼ َم ﻛﻞ أ � ٍﺔ ُ ﺘ ِﺒ َﻌ ٍﺔ ِﻟﻨ ِﺒ �ﻲ ِﻦ اﻷﻧ ِﺒ َﻴﺎ ِء‬ ‫ﺎول ِﻟﻜﻞ ﺷ ِﺮ ﻳﻌ ٍﺔ ﺑﻌﺚ اﷲ ِﺑﻬﺎ ﻧ ِﺒﻴﺎ ﻓ ِﺈﻧﻪ ﻳﺘﻨ‬
ِ ‫اﻹﺳﻼم اﻟﻌﺎم اﻟ�ﺘﻨ‬ِ ‫وأ ﺎ‬
People have disputed regarding the previous followers of Mūs! and ‘(s! – were they
Muslims or not? This is a semantic dispute. For the specific Isl!m which All!h sent
Muḥammad (peace be upon him) with, which includes the Shar"’ah of the Qur’!n, is
followed only by the Ummah (nation) of Muḥammad (peace be upon him). Today, when
used without qualification, ‘Isl!m’ refers to this specific religion. However, the general
Isl!m, which encompasses every Shar"’ah (divine law) that All!h sent a Prophet with,
includes the Isl!m (submission) of every nation that followed a Prophet among the
Prophets.
َ ً ُ �ُ َْ ََْ َ َ َ َ َ
‫اﻟﺮ ُﺳ ِﻞ ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ ﴿ َوﻟﻘﺪ َﺑ َﻌﺜﻨﺎ ِﻓﻲ ﻛﻞ أ � ٍﺔ َر ُﺳﻮﻻ أ ِن‬ � ‫ﻴﻊ‬ ُ ‫اﷲ َوﺑ َﻬﺎ ُﺑﻌ َﺚ َﺟ‬ َ ‫َو َر ْأ ُس ْاﻹ ْﺳ َﻼ ُ ْﻄ َﻠ ًﻘﺎ َﺷ َﻬ‬
ُ � ‫ﺎد ُة أَ ْن َﻻ َإﻟ َﻪ �إﻻ‬
ِ ِ ِ ِ‫ِ م‬
َ
ْ َ َ � ََ َ ُ � َْ
ُ ‫ﺎﻋ ُﺒ‬ َ ُ � َ
ُ ‫ ﴿ َو َ ﺎ أ ْر َﺳ ْﻠ َﻨﺎ ْﻦ َﻗ ْﺒﻠ َﻚ ْﻦ َر‬:‫ﻮت﴾ َو َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬َ ‫ﺎﻏ‬ ُ � ُ َ ْ َ َ� ُُ ْ ُ
﴾‫ون‬ ِ ‫ﺪ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻧ‬ ‫أ‬ ‫إﻻ‬ ‫ﻪ‬ ‫إﻟ‬ ‫ﻻ‬ ‫ﻪ‬ ‫ﻧ‬ ‫أ‬ ‫ﻪ‬
ِ ‫ﻴ‬‫إﻟ‬ ‫ﻲ‬ ‫ﺣ‬
ِ ‫ﻮ‬‫ﻧ‬ ‫إﻻ‬ ‫ﻮل‬
ٍ ‫ﺳ‬ ِ ِ ِ ‫اﻟﻄ‬ ‫ﻮا‬ ‫ﺒ‬ ‫ﻨ‬
ِ ‫ﺘ‬ ‫اﺟ‬ ‫اﻋﺒﺪوا اﷲ و‬
َ‫ون﴾ ﴿ �إﻻ �اﻟﺬي َﻓ َﻄ َﺮﻧﻲ َﻓﺈ �ﻧ ُﻪ َﺳ َﻴ ْﻬﺪﻳﻦ﴾ ﴿ َو َﺟ َﻌ َﻠﻬﺎ‬ َ ‫اء ��ﺎ َﺗ ْﻌ ُﺒ ُﺪ‬ ٌ ‫ﻷﺑﻴﻪ َو َﻗ ْﻮ ﻪ �إﻧﻨﻲ َﺑ َﺮ‬َ ُ َْ َ َ ْ َ َ ْ ْ َ َ ََ
ِ ِ ِ ِ ِ ِ ِِ ِ ِ ‫ ﴿و إذ ﻗﺎل إﺑﺮا ِﻫﻴ‬:‫وﻗﺎل ﻋﻦ اﻟﺨ ِﻠﻴﻞ‬
�‫ﻮن﴾ ﴿ َﻓﺈ �ﻧ ُﻬ ْ َﻋ ُﺪو‬ َ ْ ِ ُ ُ ُ َ َ ْ ُ ْ َ َ ُ ُ ْ َ ْ ُ ْ ُ َ ْ ُ ْ َ َ َ َ ُ ْ َ َ َ َ َِ َ َ َ ُ ْ َ ْ ُ � ِ َ َ ِ َ
َ ُ ‫اﻷ ْﻗ َﺪ‬ ً ً َ
ِ ‫ ﴿أﻓﺮأﻳﺘ ﺎ ﻛﻨﺘ ﺗﻌﺒﺪون﴾ ﴿أﻧﺘ وآﺑﺎؤﻛ‬:‫ﻛ ِﻠ َ�ﺔ َﺑﺎ ِﻗ َﻴﺔ ِﻓﻲ ﻋ ِﻘ ِﺒ ِﻪ ﻟﻌﻠﻬ ﻳﺮ ِﺟﻌﻮن﴾ وﻗﺎل ﺗﻌﺎﻟﻰ ﻋﻨﻪ‬
َ ‫ﺎﻤﻟ‬ َ َْ � َ �
﴾‫ﻴﻦ‬ ِ ‫ﻟِﻲ إﻻ رب اﻟﻌ‬
The absolute foundation of Isl!m is the testimony that L! il!ha ill! All!h (There is no god
worthy of worship except All!h). All Messengers were sent with this. As All!h Almighty
said: {And We certainly sent into every nation a messenger, [saying], ‘Worship All!h and
avoid Ṭ!ghūt (false deities).’} [An-Naḥl: 36]. And He said: {And We sent not before you
any messenger except that We revealed to him that, ‘There is no deity worthy of worship
except Me, so worship Me.’} [Al-Anbiy!’: 25]. And He said concerning Al-Khal"l (the
intimate friend of All!h, Ibr!h"m): {And [mention, O Muḥammad], when Ibr!h"m said to
his father and his people, ‘Indeed, I am disassociated from that which you worship, Except
for He who created me; and indeed, He will guide me.’ And he made it a word remaining
among his descendants that perhaps they might return [to it].} [Az-Zukhruf: 26-28]. And
All!h Almighty said concerning him: {‘Then do you see what you have been worshipping,
You and your ancient forefathers? Indeed, they are enemies to me, except the Lord of the
worlds.’} [Ash-Shu’ar!’: 75-77].
ُ ْ َ ُُ َْ � َ ُْ ْ ُ َُ � ْ َْ ُ َ ْ َُ َ َ � َ َ َْ ٌَ َ َ ٌ َ ْ ُ ُْ َ ْ َ َ َْ َ ََ َ ََ
‫ون‬
ِ ‫ ﴿ﻗﺪ ﺎﻛﻧﺖ ﻟﻜ أﺳﻮة ﺣﺴﻨﺔ ِﻓﻲ إﺑﺮا ِﻫﻴ َ واﻟ ِﺬﻳﻦ ﻌﻪ إذ ﻗﺎﻟﻮا ﻟِﻘﻮ ِ ِﻬ إﻧﺎ َﺑﺮآء ِﻨ َﻜ و ِ�ﺎ ﺗﻌﺒﺪون ِﻦ د‬:‫وﻗﺎل ﺗﻌﺎﻟﻰ‬
َ ْ َ
ْ ْ َْ ْ ْ ْ ْ َ َ � ُ ُْ � َ ً َ ُ َ ْ َ ْ َ ُ َ َ َ ْ ُ ُ َ َْ َ َ َ َْ َ َ َ ْ ُ َ ْ َ َ �
‫ﺎﷲ﴾ َوﻗﺎل ﴿ َواﺳﺄل َ ﻦ أر َﺳﻠﻨﺎ ِﻦ ﻗﺒ ِﻠ َﻚ ِﻦ ُر ُﺳ ِﻠﻨﺎ‬
ِ ‫اﷲ ﻛﻔﺮﻧﺎ ِﺑﻜ وﺑﺪا ﺑﻴﻨﻨﺎ وﺑﻴﻨﻜ اﻟﻌﺪاوة واﻟﺒﻐﻀﺎء أﺑﺪا ﺣﺘﻰ ﺗﺆ ِﻨﻮا ِﺑ‬ ِ

88
 ْ ْ َْ ُ َ ُْ�َ ْ َْ َ
َ � ‫اﻋ ُﺒ ُﺪوا‬ َُ ََ
ِ ‫ ﻛﻨ‬:‫ون﴾؟ َوذﻛ َﺮ َﻋ ْﻦ ُر ُﺳ ِﻠ ِﻪ‬ � ‫أَ َﺟ َﻌ ْﻠ َﻨﺎ ْﻦ ُدون‬
َ ‫اﻟﺮ ْﺣ َ�ﻦ آﻟ َﻬ ًﺔ ُﻳ ْﻌ َﺒ ُﺪ‬
‫اﷲ َ ﺎ‬ ﴿ : ‫ﻮح َو ُﻫﻮ ٍد َو َﺻﺎﻟِ ٍﺢ وﻏﻴ ِﺮ ِﻫ أﻧﻬ ﻗﺎﻟﻮا ﻟِﻘﻮ ِ ِﻬ‬ ِ ِ ِ ِ
ُ ََ ُ َ ْ ْ ُُ َ َ َ َْ َ َ ًُ ُْ َ ْ َ ْ � َ َُ ٌَْ ُْ� َْ ْ َْ ْ َ َ َ َ ُ ُ َْ َ ْ ُْ َ
‫ ﴿إﻧﻬ ِﻓﺘﻴﺔ آ ﻨﻮا ﺑِﺮﺑ ِﻬ و ِزدﻧﺎﻫ ﻫﺪى﴾ ﴿و ر ﺑﻄﻨﺎ ﻋﻠﻰ ﻗﻠﻮﺑِ ِﻬ إذ ﻗﺎ ﻮا ﻓﻘﺎﻟﻮا‬:‫ﻟﻜ ِﻦ إﻟ ٍﻪ ﻏﻴﺮه﴾ وﻗﺎل ﻋﻦ أﻫ ِﻞ اﻟﻜﻬ ِﻒ‬
� ََ ََْ � َُ َْ ْ ََ َْ َ ً َ َ ً َُْ ََْ ًَ ُ ْ َ ُ َْ ْ َ َْْ َ َ َ � � َ َ�َ
ِ ‫ ﴿ﻓ�ﻦ أﻇﻠ ِ� ِﻦ اﻓﺘﺮى ﻋﻠﻰ‬:‫ات واﻷر ِض ﻟﻦ ﻧﺪﻋﻮ ِﻦ دوﻧِ ِﻪ إﻟﻬﺎ ﻟﻘﺪ ﻗﻠﻨﺎ إذا ﺷﻄﻄﺎ﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ‬
‫اﷲ‬ ِ ‫رﺑﻨﺎ رب اﻟﺴ�ﺎو‬
ً َ
﴾‫ﻛ ِﺬﺑﺎ‬
All!h Almighty said: {There has already been for you an excellent pattern in Ibr!h"m and
those with him, when they said to their people, ‘Indeed, we are disassociated from you
and from whatever you worship other than All!h. We have rejected you, and there has
appeared between us and you animosity and hatred forever until you believe in All!h
alone.’} [Al-Mumtaḥanah: 4]. And He said: {And ask those We sent before you of Our
messengers: Did We ever appoint deities to be worshipped besides the Most Merciful?}
[Az-Zukhruf: 45]. And He mentioned concerning His Messengers, such as Nūḥ, Hūd, Ṣ!liḥ,
and others, that they said to their people: {Worship All!h; you have no deity other than
Him.} [e.g., Al-A’r!f: 59, 65, 73]. And He said concerning the People of the Cave: {Indeed,
they were youths who believed in their Lord, and We increased them in guidance. And
We bound their hearts firmly when they stood up and said, ‘Our Lord is the Lord of the
heavens and the earth. Never will we invoke besides Him any deity. We would have
certainly spoken, then, an excessive transgression.’} until His words: {...So who is more
unjust than one who invents about All!h a lie?} [Al-Kahf: 13-15].
َْ َ ْ َْ َْ َ َ َََ ُ َ َ َْ َ َ َ ُ َ ُ ََْ َ َ ْ ُ ْ َ ُ َْ َ َ� � َُ َ ْ ُ َ َ َْ َ
‫ﺎﺑ ِﻪ َوﻗﺪ‬ ِ ‫ ﴿إن اﷲ ﻻ ﻳﻐ ِﻔﺮ أن ﻳﺸﺮك ِﺑ َِﻪ و ﻳﻐ ِﻔﺮ ﺎ دون ذﻟِﻚ ﻟِ�ﻦ ﻳﺸﺎء﴾ ذﻛﺮ ذﻟَِﻚ ِﻓﻲ ﻮ ِ َﺿﻌﻴ ِﻦ ِﻦ ِﻛﺘ‬:‫وﻗﺪ ﻗﺎل ﺳﺒﺤﺎﻧﻪ‬
ُ ْ� ْ� ُ ْ َ ْ ْ َ ْ� َْ َ ْ� ْ ْ َ ْ� َ َ ْ َ ْ� َ
‫ َوأﺻﻞ اﻟﺸﺮ ِك اﻟﺸﺮك‬- ِ‫ َواﻟﺸﺮك ﺑِﺎﻷﺻﻨﺎم‬،‫ َواﻟﺸﺮك ﺑِﺎﻟﻜ َﻮا ِﻛ ِﺐ‬،‫ َواﻟﺸﺮك ﺑِﺎﻷﻧ ِﺒ َﻴﺎ ِء‬،‫َﺑ �ﻴ َﻦ ِﻓﻲ ِﻛﺘﺎﺑِ ِﻪ اﻟﺸﺮك ﺑِﺎﻟ َ�ﻼﺋِﻜ ِﺔ‬
ْ � ُ ْ ْ َ َْ َ � َ َ
ُ ْ ً َ ْ َُْ َُْ َ ُْ َ َ ْ ُ َ � َ َ � ْ َ َ ََ َْ�
‫ﻴﺢ اﺑ َﻦ َ ﺮ َﻳ َ َو َ ﺎ أ ِ ُﺮ وا إﻻ ﻟِ َﻴﻌ ُﺒ ُﺪوا‬ ِ ‫ون‬
‫اﷲ واﻟ� ِﺴ‬ ِ ‫ ﴿اﺗﺨﺬوا أﺣﺒﺎرﻫ و رﻫﺒﺎﻧﻬ أر ﺑﺎﺑﺎ ِﻦ د‬:‫ ﻓﻘﺎل ﻋﻦ اﻟﻨﺼﺎرى‬- ‫ﺎن‬ ِ ‫ِﺑﺎﻟﺸﻴﻄ‬
َ ‫َإﻟ ًﻬﺎ َواﺣ ًﺪا ﻻ إﻟ َﻪ إﻻ ُﻫ َﻮ ُﺳ ْﺒ َﺤ َﺎﻧ ُﻪ َﻋ ��ﺎ ُﻳ ْﺸﺮ ُﻛ‬
﴾‫ﻮن‬
� َ َ
ِ ِ
And He, the Glorified, has said: {Indeed, All!h does not forgive association with Him
[Shirk], but He forgives what is less than that for whom He wills.} [An-Nis!’: 48, 116]. He
mentioned this in two places in His Book. And He has explained in His Book Shirk
(polytheism) involving angels, Shirk involving Prophets, Shirk involving celestial bodies,
and Shirk involving idols – and the root of Shirk is associating partners through the
agency of Shay'!n (Satan). He said concerning the Christians: {They have taken their
scholars and monks as lords besides All!h, and [also] the Messiah, the son of Maryam.
And they were not commanded except to worship one God; there is no deity worthy of
worship except Him. Exalted is He above whatever they associate with Him.} [At-Tawbah:
31].
َ ْ َ َ � ُ ْ ََْ َ �َُ ُ � � َ ْ ُ َ ََْ َ َ ْ َ َ ْ َ َ ُ� َ َ ْ َ َ ََ َ ََ
‫اﷲ ﻗﺎل ُﺳﺒ َﺤﺎﻧ َﻚ َ ﺎ‬ ِ ‫ون‬ ِ ‫ﺎس اﺗﺨِ ﺬوﻧِﻲ وأ ﻲ إﻟ َﻬﻴ ِﻦ ِ ﻦ د‬ ِ ‫ ﴿و إِذ ﻗﺎل اﷲ ﻳﺎ ِﻋﻴﺴﻰ اﺑﻦ ﺮ ﻳ أأﻧﺖ ﻗﻠﺖ ﻟِﻠﻨ‬:‫وﻗﺎل ﺗﻌﺎﻟﻰ‬
� َ
ْ � َْ َْ َ َْ َ َْ َ ْ ََْ ُُْ ُْ ْ � َْ َ ُ ْ َ َ ُ ‫َﻳ ُﻜ‬
‫ﻮن ِﻟﻲ أن أﻗﻮل َ ﺎ ﻟﻴ َﺲ ِﻟﻲ ِﺑ َﺤﻖ إن ﻛﻨ ُﺖ ﻗﻠﺘ ُﻪ ﻓﻘﺪ َﻋ ِﻠ�ﺘ ُﻪ ﺗﻌﻠ ُ َ ﺎ ِﻓﻲ ﻧﻔ ِﺴﻲ َوﻻ أﻋﻠ ُ َ ﺎ ِﻓﻲ ﻧﻔ ِﺴ َﻚ إﻧ َﻚ أﻧ َﺖ َﻋﻼ ُم‬
ْ
َ ‫اﷲ اﻟﻜ َﺘ‬ َ َ َ
ُ � ‫ ﴿ َ ﺎ َﺎﻛ َن ﻟ َﺒ َﺸﺮ أ ْن ُﻳ ْﺆﺗ َﻴ ُﻪ‬:‫اﷲ َر �ﺑﻲ َو َر �ﺑ ُﻜ ْ ﴾ َوﻗ َﺎل َﺗ َﻌﺎﻟﻰ‬
َ � ‫اﻋ ُﺒ ُﺪوا‬
ْ َ َْ َ � ْ َ ْ ُ ُْ
‫ﺎب‬ ِ ِ ٍ ِ َ ‫ﻮب﴾ ﴿ َ ﺎ ﻗﻠ ُﺖ ﻟ ُﻬ إﻻ َ ﺎ أ َ ﺮﺗ ِﻨﻲ ِﺑ ِﻪ أ ِن‬ ِ ‫اﻟﻐ ُﻴ‬
� َ ََ ََ ْ ُ �َ ْ ُْ َُ َْ ََ
َ ‫اﻟﻨﺒ �ﻴ‬ َْ َ � ُ ْ ً َ ُ ُ � َ َُ �ُ َ �ُ� َ َ ْ ُ ْ َ
‫ﻴﻦ‬ ِ ‫ ﴿وﻻ ﻳﺄ ﺮﻛ أن ﺗﺘﺨِ ﺬوا اﻟ�ﻼﺋِﻜﺔ و‬:‫اﷲ﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ‬ ِ ‫ون‬ ِ ‫ﺎس ﻛﻮﻧﻮا ِﻋﺒﺎدا ﻟِﻲ ِﻦ د‬ ِ ‫واﻟﺤﻜ واﻟﻨﺒﻮة ﺛ ﻳﻘﻮل ﻟِﻠﻨ‬
‫ﻮن﴾؟‬ َ �ُ ‫ﺎﺑﺎ أَ َﻳ ْﺄ ُ ُﺮ ُﻛ ْ ﺑ ْﺎﻟ ُﻜ ْﻔﺮ َﺑ ْﻌ َﺪ ْإذ أ ْﻧ ُﺘ ْ ُ ْﺴﻠ‬
َ ً َ َْ
‫أرﺑ‬
ِ ِ ِ
And All!h Almighty said: {And [beware the Day] when All!h will say, ‘O ‘(s!, Son of
Maryam, did you say to the people, ‘Take me and my mother as deities besides All!h’?’
He will say, ‘Exalted are You! It was not for me to say that to which I have no right. If I had
said it, You would have known it. You know what is within myself, and I do not know
what is within Yourself. Indeed, it is You who is Knower of the unseen. I said not to them
except what You commanded me – to worship All!h, my Lord and your Lord.’} [Al-
M!’idah: 116-117]. And All!h Almighty said: {It is not for a human [prophet] that All!h
should give him the Scripture and authority and prophethood and then he would say to

89
the people, ‘Be servants to me rather than All!h.’} until His words: {Nor could he order
you to take the angels and prophets as lords. Would he order you to disbelief after you
had been Muslims?} [Āl ‘Imr!n: 79-80].
َ ‫اﻟﺮ ْﻫ َﺒ‬
� ‫ﺎر َو‬ َ ْ َ َ َ َْ ْ � َ ْ ُ َْ َْ ْ َ ْ ْ ً َ َ � َ ٌ ُ َْ َ ٌ ُْ ً َ َْ َ � � َ َ َ َ ْ َ َ � � َ َ �ََ
َ ‫اﻷ ْﺣ َﺒ‬
‫ﺎن‬ ‫ﻓﺒﻴﻦ أن اﺗﺨﺎذ اﻟ�ﻼ ِﺋﻜ ِﺔ واﻟﻨ ِﺒﻴﻴﻦ أرﺑﺎﺑﺎ ﻛﻔﺮ و ﻌﻠﻮم أن أﺣﺪا ِﻦ اﻟﺨﻠ ِﻖ ﻟ ﻳﺰﻋ أن اﻷﻧ ِﺒﻴﺎء و‬
َ ََ ُ َ َ َُ َ َ َ ْ � َ � ْ ٌ َ َ َ َ َ ََ َْ َْْ َ ََ � َْ َ� ُ َ َ َ َ َْ َ ْ َ َ ْ َ
‫ﺎن‬ ِ ‫ﺎن ﺘﺎﻜ ِﻓﺌ‬ ِ ‫ﺎس أن اﻟﻌﺎﻟ ﻟﻪ ﺻﺎﻧِﻌ‬ ِ ‫ ﺑﻞ وﻻ زﻋ أﺣﺪ ِﻦ اﻟﻨ‬.‫ات واﻷر ِض‬ ِ ‫واﻟ� ِﺴﻴﺢ اﺑﻦ ﺮ ﻳ ﺷﺎرﻛﻮا اﷲ ِﻓﻲ ﺧﻠ ِﻖ اﻟﺴ�ﻮ‬
َ ‫ ُ ﻘ �ﺮ‬:‫ﻴﻦ ﺑﺎَ �ﷲ‬ َ ْ ُ ْ ُ � َ َْ َ َ � ً َ ُ ًَ َ َ َْ َ َ �
َ ْ ٌ َ َ َ َ ْ َ َ َ ْ َ ‫اﻷ ْﻓ َﻌ‬
‫ون‬ ِ ِ ِ ‫ﻴﻊ ِﺻﻔﺎﺗِ ِﻪ ﺑﻞ ﻋﺎ ﺔ اﻟ�ﺸ ِﺮ ِﻛ‬ ِ ِ ‫ﷲ ِﻓﻲ ﺟ‬ ِ ‫ ﺑﻞ وﻻ أﺛﺒﺖ أﺣﺪ ِ َﻦ ﺑ ِﻨﻲ آدم إﻟﻬﺎ ﺴ‬.‫ﺎل‬
ِ ِ ‫ﺎو ﻳﺎ‬ ِ ‫ﺎت و‬
ِ ‫ِﻓﻲ اﻟﺼﻔ‬
ُ ْ َ
َ َ ًَ ْ ًَ َْ ْ َ ْ ًَ َ َ َ ٌ َ َ َُ ٌ ُ ْ َ َ � � َ � ُ ْ ُ ُ � َ َْ َُ ْ ُ ُ َ َ َْ ُ � َ
‫اء ﺎﻛ َن َ ﻠﺎﻜ أو ﻧ ِﺒ �ﻴﺎ أو ﻛﻮﻛﺒﺎ أو َﺻﻨ�ﺎ؛ ﻛ َ�ﺎ ﺎﻛ َن ُ ﺸ ِﺮﻛﻮ‬ ‫ِﺑﺄﻧﻪ ﻟﻴﺲ ﺷ ِﺮ ﻳﻜﻪ ِﺜﻠﻪ ﺑﻞ ﻋﺎ ﺘﻬ ﻳ ِﻘﺮ ون أن اﻟﺸ ِﺮ ﻳﻚ �ﻠﻮك ﻟﻪ ﺳﻮ‬
َ َ ْ� � ُ ُ َ � َ ََ َ َ َ َ َ ُ ُ َْ َ َ ُ ً َ � َ َ َ َ َ ْ�َ ْ َ َْ َ ُ َُ ََْ
:‫ﻴﺪ َوﻗﺎل‬ ِ ‫اﷲ ﷺ ِﺑﺎﻟﺘﻮ ِﺣ‬ ِ ‫ ﻟﺒﻴﻚ ﻻ ﺷ ِﺮ ﻳﻚ ﻟﻚ إﻻ ﺷ ِﺮ ﻳﺎﻜ ﻫﻮ ﻟﻚ ﺗ� ِﻠﻜﻪ و ﺎ ﻠﻚ ﻓﺄﻫﻞ رﺳﻮل‬: ‫اﻟﻌﺮ ِب ﻳﻘﻮﻟﻮن ِﻓﻲ ﺗﻠ ِﺒﻴ ِﺘ ِﻬ‬
َ َ َ َ َ ُْ ْ َ َ َ َ ْ� َ َ ْ َ ْ � َ ْ�َ َ َ َ َ َ ْ�َ َ ْ�َ � ُ� َ ْ�َ
﴾‫ﻳﻚ ﻟﻚ‬ ‫﴿ﻟﺒﻴﻚ اﻟﻠﻬ ﻟﺒﻴﻚ ﻟﺒﻴﻚ ﻻ ﺷ ِﺮ ﻳﻚ ﻟﻚ ﻟﺒﻴﻚ إن اﻟﺤ�ﺪ واﻟﻨﻌ�ﺔ ﻟﻚ واﻟ�ﻠﻚ ﻻ ﺷ ِﺮ‬
Thus, He clarified that taking angels and prophets as lords constitutes Kufr (disbelief). It
is well-known that no one among creation has ever claimed that the Prophets, scholars,
monks, or the Messiah son of Maryam participated with All!h in the creation of the
heavens and the earth. Indeed, no human has ever claimed that the universe has two
creators equal in attributes and actions. Nor has any human being ever affirmed a deity
equal to All!h in all His attributes. Rather, the vast majority of those who associate
partners with All!h (Mushrik"n) acknowledge that His ‘partner’ is not like Him. In fact,
most of them acknowledge that the ‘partner’ – whether an angel, a prophet, a celestial
body, or an idol – is owned by Him. This is exemplified by the polytheistic Arabs who
used to say in their Talbiyah (chant during pilgrimage): ‘Labbayka l! shar"ka lak, ill!
shar"kan huwa lak, tamlikuhu wa m! malak’ [Here I am at Your service, You have no
partner, except a partner that belongs to You; You own him and whatever he owns]. In
contrast, the Messenger of All!h (peace be upon him) proclaimed the Talbiyah of pure
Tawḥ"d, saying: {‘Labbayk All!humma Labbayk, Labbayka l! shar"ka laka Labbayk, Innal-
ḥamda wan-ni’mata laka wal-mulk, l! shar"ka lak’} [Here I am at Your service, O All!h,
here I am. Here I am, You have no partner, here I am. Indeed, all praise, grace, and
sovereignty belong to You. You have no partner]. [Agreed upon: Al-Bukh!r", 1549;
Muslim, 1184].
ْ ُُْ ََْ َ َ � َ َ ْ َ َ � َ َْ
‫ﺎت ﻓﻠ َﻳﻨﻘﻠﻮا َﻋﻦ‬ َ �َْ َ ََ ْ ََُ َ َ ََ ْ ُ َ َْ ََ َ َْ َ
ِ ‫ ﺎ ﺟ�ﻌﻮا ِﻦ ﻘﺎﻻ ِت اﻷوﻟِﻴﻦ واﻵﺧﺮﻳﻦ ِﻓﻲ اﻤﻟِﻠ ِﻞ واﻟﻨﺤ ِﻞ واﻵرا ِء واﻟﺪﻳﺎﻧ‬:‫وﻗﺪ ذﻛﺮ أرﺑﺎب اﻟ�ﻘﺎﻻ ِت‬
ََُ َ َْ ْ ْ َ � ُ َ َ َ ُ َ َ ‫ﻮﻗ‬ َ ُ ْ َْ َ َْ َُ َ ُ َ َ َْ َ َ
‫ﺎت؛ َﺑﻞ ِﻦ أﻋﻈ ِ َ ﺎ ﻧﻘﻠﻮا ِﻓﻲ‬ ِ ‫ﻴﻊ اﻟﺼﻔ‬
َ
ِ ِ ‫ﺎت وﻻ �ﺎﺛِﻞ ﻟﻪ ِﻓﻲ ﺟ‬ ِ ‫ﻴﻊ اﻟ�ﺨﻠ‬ ِ ِ ‫ﻳﻚ ﺸ ِﺎر ٍك ﻟﻪ ِﻓﻲ ﺧﻠ ِﻖ ﺟ‬ ٍ ‫أﺣ ٍﺪ إﺛﺒﺎت ﺷ ِﺮ‬
َُْ َُ َ �ُ � � ْ ََ َ ََْ � َ ََْ ْ ََ َ َ � � َ َْ � َ � َ
َْ ْ ْ َ ُ ُ َ َ � َ َْ َ
‫ واﻟﻈﻠ�ﺔ ﺧﻠﻘﺖ اﻟﺸﺮ ﺛ ذﻛﺮ وا ﻟﻬ‬،‫ﻮر و اﻟﻈﻠ� ِﺔ وأن اﻟﻨﻮر ﺧﻠﻖ اﻟﺨﻴﺮ‬ ِ ‫ﻮﻟﻮن ِﺑﺎﻷﺻﻠﻴ ِﻦ اﻟﻨ‬ ‫ذﻟِ َﻚ ﻗﻮل اﻟﺜﻨﻮﻳﺔ اﻟ ِﺬﻳﻦ ﻳﻘ‬
� � ْ َْ ْ �َ َ ٌ َ َ � َ َ ُ ْ َ
َ ‫ أ �ﻧ َﻬﺎ ﻗﺪ‬:‫ﻮن ْﻦ ُﺟ ْ�ﻠﺔ اﻟ َ� ْﺨﻠﻮﻗﺎت ﻟ ُﻪ َواﻟﺜﺎﻧﻲ‬ ُ َُ َ ٌ َ َ
َ ْ ُ َ� َُ َُ َ َ َ
ْ ْ َْ �
‫ﻳ�ﺔ ﻟ ِﻜﻨ َﻬﺎ ﻟ ﺗﻔ َﻌﻞ إﻻ اﻟﺸ �ﺮ‬ ِ ِ ِ ِ ِ ‫ أﻧﻬﺎ ﺤﺪﺛﺔ ﻓﺘﻜ‬:‫ أﺣﺪﻫ�ﺎ‬:‫ِﻓﻲ اﻟﻈﻠ� ِﺔ ﻗﻮﻟﻴ ِﻦ‬
� ْ َ َ َ ُ َْ َ َ َ َ َ َ َ ً َ َ ْ َ ََ
‫ﻮر‬
ِ ‫ﻓﺎﻜﻧﺖ ﻧﺎ ِﻗﺼﺔ ِﻓﻲ ذاﺗِﻬﺎ وﺻﻔﺎﺗِﻬﺎ و ﻔﻌﻮﻻﺗِﻬﺎ ﻋﻦ اﻟﻨ‬
The authors who compiled the doctrines (Maq!l!t) of earlier and later peoples regarding
religious groups (Milal), sects (Niḥal), opinions (Ār!’), and religions (Diy!n!t) did not
report anyone affirming a partner who participated with All!h in the creation of all
creatures, nor one who was similar to Him in all attributes. Indeed, the most significant
example they reported in this regard is the view of the Thanawiyyah (Dualists), who posit
two principles: ‘Light’ and ‘Darkness,’ claiming that Light created good and Darkness
created evil. They then mentioned two views regarding Darkness: first, that it is
originated, thus being part of His creation; second, that it is eternal, but it only produces
evil, making it deficient in its essence, attributes, and effects compared to Light.
َ َ َ ْ ْ َ َْ ْ َ َ ََ َ َ َ ُ ْ َ ْ ُ َ َ� � َ ْ َ ْ ْ َ ْ ُ ْ ْ َ َُ َ ْ ُ ََ ْ َ َْ َ
‫ ﴿ َوﻟ ِﺌﻦ َﺳﺄﻟﺘ ُﻬ َ ﻦ ﺧﻠﻖ‬:‫ﺎت َ ﺎ َﺑ �ﻴﻨ ُﻪ ِﻓﻲ ِﻛﺘﺎﺑِ ِﻪ ﻓﻘﺎل‬ ِ ‫وﻗﺪ أﺧﺒﺮ ﺳﺒﺤﺎﻧﻪ ﻋﻦ اﻟ�ﺸ ِﺮ ِﻛﻴﻦ ِﻦ إﻗﺮ ِار ِﻫ ﺑِﺄن اﷲ ﺧﺎﻟِﻖ اﻟ�ﺨﻠﻮﻗ‬
َ ْ َ ُ ‫اﷲ ﺑ ُﻀ �ﺮ َﻫ ْﻞ ُﻫ �ﻦ َﺎﻛﺷ َﻔ‬ َ
ُ � ‫إن أ َر َادﻧ َﻲ‬ْ � ْ َ ُ َْ َ ُْ ََََْ ُْ ُ� � ُ ََُ َ َْ ْ َ َ َ �
‫ﺎت ُﺿ �ﺮ ِه أو أ َر َادﻧِﻲ‬ ِ ِ ِ ِ ‫ون‬
‫اﷲ‬ ِ ‫ﻮن ِﻦ ُد‬‫ات واﻷرض ﻟﻴﻘﻮﻟﻦ اﷲ ﻗﻞ أﻓﺮأﻳﺘ ﺎ ﺗﺪﻋ‬ ِ ‫اﻟﺴ�ﺎو‬
ُُْْ ْ َ ْ َ َ ُ َْْ َ ُْ َ َ َ َ َ َ َ ُ � َ َ ُ ْ ُ � َ َ َ َْ َ ُ� َ ْ َ ُْ َ ْ َ ُ َ ْ ُ � ُ ْ َ َ ْ َ
‫ ﴿ﻗﻞ ﻟِ� ِﻦ اﻷرض و ﻦ ِﻓﻴﻬﺎ إن ﻛﻨﺘ‬:‫ِﺑﺮﺣ� ٍﺔ ﻫﻞ ﻫﻦ � ِﺴﺎﻜت رﺣ� ِﺘ ِﻪ ﻗﻞ ﺣﺴ ِﺒﻲ اﷲ ﻋﻠﻴ ِﻪ ﻳﺘﻮﻛﻞ اﻟ�ﺘﻮﻛﻠﻮن﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬

90
 َََ ُْ � َ ُ َُ َ َْ َْْ � َ َ ْ� َ َ � � َ ْ َ ْ ُ َ ُ � َ َ َ َ َ ْ ُ � ‫ﻮن‬ َ ُ َُ َ َ َُ َْ
‫ﷲ ﻗﻞ أﻓﻼ‬ ِ ِ ‫ات اﻟﺴﺒ ِﻊ و رب اﻟﻌﺮ ِش اﻟﻌ ِﻈﻴ ِ ﴾ ﴿ﺳﻴﻘﻮﻟﻮن‬ ِ ‫ﷲ ﻗﻞ أﻓﻼ ﺗﺬﻛﺮ ون﴾ ﴿ﻗﻞ ﻦ رب اﻟﺴ�ﺎو‬ ِ ِ ‫ﺗﻌﻠ�ﻮن﴾ ﴿ﺳﻴﻘﻮﻟ‬
َ َ ََ َ َ �ُ ََ ً َ ْ َ َ ْ ُ� َ َ � َ َْ َ َ ُ َ ْ ُ �ََ َْ َ َ ُ�َ
‫اﷲ ِﻦ َوﻟ ٍﺪ َو َ ﺎ ﺎﻛ َن َ َﻌ ُﻪ ِﻦ إﻟ ٍﻪ إذا ﻟﺬ َﻫ َﺐ ﻛﻞ إﻟ ٍﻪ ﺑِ َ�ﺎ ﺧﻠﻖ َوﻟ َﻌﻼ‬ ‫ون﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ ﴿ ﺎ اﺗﺨﺬ‬ ‫ﻮن﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ ﴿ﻓﺄﻧﻰ ﺗﺴﺤﺮ‬ ‫ﺗ ﺘﻘ‬
َ ‫ﺎﷲ �إﻻ َو ُﻫ ْ ُ ْﺸﺮ ُﻛ‬ َ َ
� ُْ َُ ْ ُ ُْ َ َ َ َ َ ُ َ � َ � َ َ ُْ َْ َ َ ُْ ُ َْ
﴾‫ﻮن‬ ِ ِ ‫ﺑ‬
ِ ‫ﻫ‬ ‫ﺮ‬‫ﺜ‬ ‫ﻛ‬ ‫أ‬ ‫ﻦ‬ ِ ‫ﺆ‬‫ﻳ‬ ‫ﺎ‬ ‫و‬ ﴿ : ‫ﺎل‬ ‫ﻗ‬ ‫و‬ ﴾ ‫ﻮن‬ ‫ﻔ‬ ‫ﺼ‬
ِ ‫ﻳ‬ ‫ﺎ‬ � ‫ﻋ‬ ‫اﷲ‬
ِ ‫ﺎن‬ ‫ﺤ‬ ‫ﺒ‬ ‫ﺳ‬ ‫ﺾ‬ٍ ‫ﻌ‬ ‫ﺑ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻬ‬‫ﻀ‬ ‫ﺑﻌ‬
He, the Glorified, has informed us about the polytheists’ acknowledgment that All!h is
the Creator of all creatures, as He clarified in His Book. He said: {And if you asked them,
‘Who created the heavens and the earth?’ they would surely say, ‘All!h.’ Say, ‘Then have
you considered what you invoke besides All!h? If All!h intended me harm, are they
removers of His harm; or if He intended me mercy, are they withholders of His mercy?’
Say, ‘Sufficient for me is All!h; upon Him rely the reliant.’} [Az-Zumar: 38]. And He
Almighty said: {Say, [O Muḥammad], ‘To whom belongs the earth and whoever is in it, if
you should know?’ They will say, ‘To All!h.’ Say, ‘Then will you not remember?’ Say, ‘Who
is Lord of the seven heavens and Lord of the Great Throne?’ They will say, ‘[They belong]
to All!h.’ Say, ‘Then will you not fear Him?’} until His words: {...Then how are you
deluded?} continuing to His words: {All!h has not taken any son, nor has there ever been
with Him any deity. [If there had been], then each deity would have taken what it created,
and some of them would have sought supremacy over others. Exalted is All!h above
what they describe!} [Al-Mu’minūn: 84-89, 91]. And He said: {And most of them believe
not in All!h except while they associate others with Him.} [Yūsuf: 106].
ََْ ُُ َ ْ � َ ُ � َ ُ َ � َ � َ َ ُ ْ َ � َ � َ ‫اﻟﺘ ْﻮﺣ‬ � ََْ ْ َ ُ ْ َْ َ
ِ‫ﻴﺪ ﻓ ِﺈن ﻋﺎ ﺔ اﻟ�ﺘﻜﻠ ِ ﻴﻦ اﻟ ِﺬﻳﻦ ﻳﻘﺮ ر ون اﻟﺘﻮ ِﺣﻴﺪ ِﻓﻲ ﻛﺘ ِﺐ اﻟﻜﻼم‬ ِ ِ ‫ ُﻳﻌ َﺮف َ ﺎ َوﻗ َﻊ ِﻦ اﻟﻐﻠ ِﻂ ِﻓﻲ ُ َﺴ ��ﻰ‬:‫َو ِﺑ َﻬﺬا َوﻏﻴ ِﺮ ِه‬
َ َ َ َ َ َ
َ ‫ َو َواﺣ ٌﺪ ﻓﻲ ﺻﻔﺎﺗﻪ ﻻ ﺷﺒ‬،‫ ُﻫ َﻮ َواﺣ ٌﺪ ﻓﻲ ذاﺗﻪ ﻻ ﻗﺴﻴ َ ﻟ ُﻪ‬:‫ﻮن‬َ ُ ُ َ
َ ‫ ﻓ َﻴﻘﻮﻟ‬. (‫اع‬ ْ َ َ َ َ َ � ُ َ ُ
َ ‫ﺎﻳﺘ ُﻬ ْ أ ْن َﻳ ْﺠ َﻌﻠﻮا اﻟﺘ ْﻮﺣ‬ َ
َ ‫ ﻏ‬:‫اﻟﻨ َﻈﺮ‬
� َ
‫ﻴﻪ‬ ِ ِِ ِ ِ ِ ِ ِِ ِ ِ ٍ ‫ﻴﺪ )ﺛﻼﺛﺔ أﻧ َﻮ‬ ِ ِ ‫و‬
َ َ
َ َ ْ َ َ � َ ُ َ َ ْ ْ ُ َْ َ ُ َ ُ � َ ُ ْ ُ َ ْ َ َ� َ َ
َ ‫ﻳﻚ َﻟ ُﻪ َوأ ْﺷ َﻬ ُﺮ ْاﻷ ْﻧ‬ َ
َ ‫ َو َواﺣ ٌﺪ ﻓﻲ أ ْﻓ َﻌﺎﻟﻪ َﻻ َﺷﺮ‬،‫َﻟ ُﻪ‬
ِ ‫ﺎﻟ‬ ‫ﻌ‬ ‫اﻟ‬ ‫ﻖ‬‫ﻟ‬
ِ ‫ﺎ‬ ‫ﺧ‬ ‫ن‬ ‫أ‬ ‫ﻮ‬‫ﻫ‬‫و‬ ‫ﺎل‬
ِ ‫ﻌ‬ ‫ﻓ‬ ‫اﻷ‬ ‫ﻴﺪ‬‫ﺣ‬ِ ‫ﻮ‬ ‫ﺗ‬ ‫ﻮ‬ ‫ﻫ‬‫و‬ ‫ﺚ‬ ‫ﻟ‬
ِ ‫ﺎ‬ ‫اﻟﺜ‬ ‫ﻮ‬‫ﻫ‬ ‫ﻫ‬‫ﺪ‬ ‫ﻨ‬ ‫ﻋ‬
ِ ِ‫ﺔ‬ ‫ﺛ‬ ‫ﻼ‬ ‫اﻟﺜ‬ ِ
‫اع‬ ‫ﻮ‬ ِ ِِ ِ ِ
َ َ ُ ُ َْ ْ ُ ْ� َ ُ َ َ � َ َ � ُ َ َ َ َْ َ ُ َ � َ َ َ ْ َُ ُ ُ َْ َ َ َ َ َ َ � َ ْ َ ْ ُ َ ٌ َ
‫ َوأ �ن َﻫﺬا‬،‫ﻮب‬ ‫وا ِﺣﺪ وﻫ ﻳﺤﺘﺠﻮن ﻋﻠﻰ ذﻟِﻚ ِﺑ�ﺎ ﻳﺬﻛﺮ وﻧﻪ ِﻦ دﻻﻟ ِﺔ اﻟﺘ�ﺎﻧ ِﻊ وﻏﻴ ِﺮﻫﺎ و ﻳﻈﻨﻮن أن ﻫﺬا ﻫﻮ اﻟﺘﻮ ِﺣﻴﺪ اﻟ�ﻄﻠ‬
ْ َ َ ُْ َ ْ َ َْ ُ َ ْ َ َْ � َ ُ� � ََ َ َ َْ َ َْ َُ
‫اع‬ِ ‫اﻹﻟ ِﻬ �ﻴ ِﺔ اﻟﻘ ْﺪ َرة َﻋﻠﻰ ِاﻻﺧ ِﺘ َﺮ‬ ِ ‫ﻫﻮ ﻌﻨﻰ ﻗﻮﻟِﻨﺎ ﻻ إﻟﻪ إﻻ اﷲ ﺣﺘﻰ ﻗﺪ ﻳﺠﻌﻠﻮا ﻌﻨﻰ‬
Through this and other evidence, the error that has occurred regarding the concept
designated as Tawḥ"d becomes known. For the majority of the Mutakallimūn (scholastic
theologians) who establish Tawḥ"d in their books of Kal!m (theological rhetoric) and
rational inquiry, their utmost achievement is to define Tawḥ"d under three categories.
They say: He is One in His Essence, having no division; One in His Attributes, having no
resemblance; and One in His Actions, having no partner. The most prominent of these
three categories for them is the third: the Tawḥ"d of Actions (Tawḥ"d al-Af’!l), meaning
that the Creator of the universe is One. They argue for this using proofs they mention,
such as the argument from mutual prevention (Dal!lat at-Tam!nu’) and others. They
assume that this is the required Tawḥ"d, and that this is the meaning of our statement L!
il!ha ill! All!h (There is no god worthy of worship except All!h), to the extent that they
may define the meaning of Il!hiyyah (Divinity) as simply the power to originate creation
(al-Qudrah ‘alá al-Ikhtir!’).
َ � ‫ون ﺑﺄَ �ن‬
‫اﷲ‬ َ � ُ ُ َ َْ َ َ ُ َ ُ َ ُ ُ ُ َ ْ َ ً � َ ٌ � َ ُ ْ َْ َ ُ َ � َ َ ْ ْ َ ْ ُ ْ � َ ٌ ُ ْ َ َ
ِ ‫ ﻟ ﻳﻜﻮﻧﻮا ﻳﺨﺎﻟِﻔﻮﻧ َﻪ ِﻓﻲ ﻫﺬا ﺑﻞ ﺎﻛﻧﻮا ﻳ ِﻘﺮ‬:‫و ﻌﻠﻮم أن اﻟ�ﺸ ِﺮ ِﻛﻴﻦ ِﻦ اﻟﻌﺮ ِب اﻟ ِﺬﻳﻦ ﺑ ِﻌﺚ إﻟ َﻴ ِﻬ ﺤ�ﺪ ﷺ أوﻻ‬
ُ َ ْ َ ْ َْ ْ َ ََْ َ ُ ْ ُ ََ َ َ ُْ َ ً ْ ََْ َ � ُ ُ َ ُْ� �َ ْ َ �ُ ُ َ
‫ﻮن ﻓﻘﺪ ﺗ َﺒ �ﻴ َﻦ أن ﻟﻴ َﺲ ِﻓﻲ اﻟ َﻌﺎﻟ ِ َ ﻦ ُﻳﻨ ِﺎزع ِﻓﻲ‬ ‫ﺧﺎﻟِﻖ ﻛﻞ ﺷﻲ ٍء ﺣﺘﻰ إﻧﻬ ﺎﻛﻧﻮا ﻳ ِﻘﺮ ون ﺑِﺎﻟﻘﺪ ِر أﻳﻀﺎ وﻫ ﻊ ﻫﺬا ﺸ ِﺮﻛ‬
َ ْ َْ َْ َ � َْ ًْ َ � ْ � ُ َُ َ َُ َ ْ ََ ْ� ََ ْ َ
َ ‫اﻟﻨﺎس َ ْﻦ َﺟ َﻌ َﻞ َﺑ ْﻌ َﺾ ْاﻟ َ� ْﻮ ُﺟ‬
‫اﷲ ﺎﻛﻟﻘ َﺪ ِر �ﻳ ِﺔ َوﻏﻴ ِﺮ ِﻫ ؛ ﻟ ِﻜ �ﻦ‬ ‫ﺮ‬
ِ ِ ِ‫ﻴ‬‫ﻐ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﻘ‬ ‫ﻠ‬ ‫ﺧ‬ ‫ات‬ ِ ‫ﻮد‬ ِ ‫ إن ِﻦ‬:‫أﺻ ِﻞ ﻫﺬا اﻟﺸﺮ ِك؛ وﻟ ِﻜﻦ ﻏﺎﻳﺔ ﺎ ﻳﻘﺎل‬
ُ � َ ْ � َ َ َ ْ َ ْ ُ ْ َ َ َ َ َ ْ ُ َ َ ْ َ ُ َ َ ْ ُ � ُ َ ْ َ ْ َ ْ ُ ُ َ َ َ ْ ُ َ َ � ‫ون ﺑﺄَ �ن‬ َ ‫َﻫ ُﺆ َﻻء ُﻳﻘ �ﺮ‬
ِ‫اﷲ ﺧﺎﻟِﻖ اﻟ ِﻌﺒﺎ ِد وﺧﺎﻟِﻖ ﻗﺪرﺗِ ِﻬ و إِن ﻗﺎﻟﻮا إﻧﻬ ﺧﻠﻘﻮا أﻓﻌﺎﻟﻬ وﻛﺬﻟِﻚ أﻫﻞ اﻟﻔﻠﺴﻔ ِﺔ واﻟﻄﺒ ِﻊ واﻟﻨﺠﻮم‬ ِ ِ ِ
ًَ ُ ْ َ َ َْ َ َ َُ ْ َ � َ ْ ْ ََ ُْ ُُْ َْ ٌ َ ُْ َ ُ ْ َ ْ َ َْ � َ َ ُ َ ْ َ َ �
‫اﻹﻗﺮ ِار ﺑِﺎﻟﺼﺎﻧِ ِﻊ ﻳﺠﻌﻠﻮن ﻫ ِﺬ ِه اﻟﻔﺎ ِﻋﻼ ِت ﺼﻨﻮﻋﺔ‬ ِ ‫ﻮر ﻫ ﻊ‬ ِ ‫ﺎت ﺒ ِﺪﻋﺔ ﻟِﺒﻌ ِﺾ اﻷ‬ ِ ‫اﻟ ِﺬﻳﻦ ﻳﺠﻌﻠﻮن أن ﺑﻌﺾ اﻟ�ﺨﻠﻮﻗ‬
َْ ْ َ ٌَ َ ُ َ ْ ْ َ ٌ� َ َ� َ ُ َُ َ ًَ ُ ْ َ
‫ﺎرﻛﺔ ﻟ ُﻪ ِﻓﻲ اﻟﺨﻠ ِﻖ‬ِ ‫ﺸ‬ ‫ﻖ‬ِ ‫ﺨﻠﻮﻗﺔ ﻻ ﻳﻘﻮﻟﻮن إﻧﻬﺎ ﻏ ِﻨﻴﺔ ﻋﻦ اﻟ‬
‫ﻟ‬
ِ ‫ﺎ‬ ‫ﺨ‬
It is well-known that the polytheistic Arabs to whom Muḥammad (peace be upon him)
was first sent did not disagree with him on this point. Rather, they affirmed that All!h is
the Creator of all things; they even affirmed the Divine Decree (Qadar) as well. Despite

91
this, they were still Mushrikūn (polytheists). Thus, it is clear that there is essentially no
one in the world who disputes the core of this type [of Tawḥ"d, i.e., Rubūbiyyah]. The
most that can be said is that some people attribute the creation of certain existing things
to other than All!h, like the Qadariyyah (those who deny the Divine Decree regarding
human actions) and others. However, even these groups affirm that All!h is the Creator
of His servants and the Creator of their abilities, even if they say that the servants create
their own actions. Likewise, the philosophers, naturalists, and astrologers who claim that
some created things originate certain phenomena, while affirming the existence of the
Maker, still consider these active agents to be crafted and created; they do not claim they
are independent of the Creator or partners with Him in creation.
َ ْ ُ ْ َ َ َ ْ ُ ََ ْ َ ُ َْ ْ ََ َْ � َْْ َ
َ ‫ﻴﻦ ﺑﺎَ �ﷲ ْاﻟ ُ�ﻘ �ﺮ‬
‫ﻳﻦ‬ � ٌ � َ ُ ٌ َ َ َ َ َ � َ َ َْ ْ َ � ََ
ِ ِ ِ ‫ﻓﺄ ﺎ ﻦ أﻧﻜﺮ اﻟﺼﺎﻧِﻊ ﻓﺬاك ﺟﺎ ِﺣﺪ ﻌﻄﻞ ﻟِﻠﺼﺎﻧِ ِﻊ ﺎﻛﻟﻘﻮ ِل اﻟ ِﺬي أﻇﻬﺮ ِﻓﺮﻋﻮن واﻟﻜﻼم اﻵن ﻊ اﻟ�ﺸ ِﺮ ِﻛ‬
َ ْ َ ََ َ َ َ ُ ْ ُ ْ ُ�َ َ َ َ � ُ َْ َ ُ ْ ُ ْ َُ َ ْ ُ ُ َ ُ َ ُ ُ � َ � َ ْ� َ َ � َ ُ ُ
‫ﺎب‬
ِ ‫ﻴﻪ ﻫﺆﻻ ِء اﻟ�ﺸ ِﺮﻛﻮن ﺑﻞ ﻳ ِﻘﺮ ون ﺑِ ِﻪ ﻊ أﻧﻬ ﺸ ِﺮﻛﻮن ﻛ�ﺎ ﺛﺒﺖ ﺑِﺎﻟ ِﻜﺘ‬ ِ ‫ﺑِﻮﺟﻮ ِد ِه ﻓ ِﺈن ﻫﺬا اﻟﺘﻮ ِﺣﻴﺪ اﻟ ِﺬي ﻗﺮ ر وه ﻻ ﻳﻨ ِﺎزﻋﻬ ِﻓ‬
َ ْ ْ ْ َ ْ َ ُ َ ََ َ ْ ْ َ �� َ
ِ‫اﻹﺳﻼم‬ ِ ‫ﻳﻦ‬ ِ �‫اﻹﺟ‬
ِ ‫ﺎع وﻛ�ﺎ ﻋ ِﻠ ِﺑ ِﺎﻻﺿ ِﻄﺮ ِار ِﻦ ِد‬ ِ ‫واﻟﺴﻨ ِﺔ و‬
As for one who denies the Maker altogether, that person is a denier (J!ḥid), a negator
(Mu’a''il) of the Maker, like the position outwardly proclaimed by Fir’awn (Pharaoh). Our
discussion now, however, is with those who associate partners with All!h (Mushrik"n)
while still affirming His existence. For this Tawḥ"d that they [the Mutakallimūn] have
established [i.e., Tawḥ"d ar-Rubūbiyyah] is not disputed by these polytheists; rather, they
affirm it, while remaining polytheists, as established by the Qur’!n, the Sunnah, and
scholarly consensus (Ijm!’), and as is necessarily known from the religion of Isl!m.
ٌ ‫ﻳ�ﺎ ُ َ�ﺎﺛ ًﻼ َﻟ ُﻪ ﻓﻲ َذاﺗﻪ َﺳ َﻮ‬ ً َ َ ََْ ْ َ َُْ َْ � َ َ َ َ َ َ ُُْ َْ َُ َ � ُ ْ� ََ
‫اء‬ ِِ ِ ِ ‫ ﻓ ِﺈﻧ ُﻪ ﻟﻴ َﺲ ِﻓﻲ اﻷ ِ ﻦ أﺛﺒﺖ ﻗ ِﺪ‬- ‫ﻴﻪ ﻟ ُﻪ ِﻓﻲ ِﺻﻔﺎﺗِ ِﻪ‬ ‫ ﻻ ﺷ ِﺒ‬: ‫ وﻫﻮ ﻗﻮﻟﻬ‬- ‫َوﻛﺬﻟِ َﻚ اﻟﻨﻮع اﻟﺜﺎﻧِﻲ‬
ُ
َ ‫ﻮﻗﺎﺗﻪ َﻓﺈ �ﻧ َ�ﺎ ُﻳ َﺸ �ﺒ ُﻬ ُﻪ ﺑﻪ ﻓﻲ َﺑ ْﻌﺾ ْاﻷ ُ ﻮر َو َﻗ ْﺪ ُﻋﻠ‬ َ ُ ْ َ ْ ًَْ َ
َ � َ ْ َ ْ َ ُ َ َ ْ َ ُ � َ َ ْ ُ ُ ‫َﻗ َﺎل �إﻧ ُﻪ ُﻳ َﺸ‬
ِ ِ ِ ِ ِِ
َ ِ ِ ِ ‫ إﻧﻪ ﻻ ِﻓﻌﻞ ﻟﻪ؛ ﺑﻞ ﻦ ﺷﺒﻪ ِﺑ ِﻪ ﺷﻴﺌﺎ ِﻦ ﺨ َﻠ‬:‫ أو ﻗﺎل‬.َ ‫ﺎرﻛﻪ‬ ِ
ْ ْ ْ َ ْ َ َ َْ َْ ْ ُ ْ َ ‫ﻮﻗﺎت ُﻳ َﺸﺎر ُﻛ ُﻪ ﻓ‬ َ ُ ْ َْ ٌْ َُ َ ُ َ ْ ُ َ ْ َْ ْ
‫ﻴ�ﺎ َﻳ ِﺠ ُﺐ أو َﻳ ُﺠﻮز أو َﻳ�ﺘ ِﻨ ُﻊ َﻋﻠﻴ ِﻪ؛ ﻓ ِﺈ �ن ذﻟِ َﻚ َﻳﺴﺘﻠ ِﺰ ُم اﻟ َﺠ� َﻊ‬ ِ ِ ِ ‫ِﺑﺎﻟﻌﻘ ِﻞ ا ِﺘﻨﺎع أن ﻳﻜﻮن ﻟﻪ ِﺜﻞ ِﻓﻲ اﻟ�ﺨﻠ‬
َ� َ َ ْ َْ ْ َْ ََ ُ َْ ْ َ ْ َ ُ َْ � ُ � َ ْ َ ْ ً َْ َ ُ َ َ � َ َ َ َ ْ َ � َ َْ
‫ﻮدﻳ ِﻦ ﻗﺎﺋِ َ�ﻴ ِﻦ ﺑِﺄﻧﻔ ِﺴ ِﻬ َ�ﺎ ﻓﻼ ُﺑ �ﺪ َﺑﻴﻨ ُﻬ َ�ﺎ ِﻦ ﻗﺪ ٍر ُ ﺸﺘ َﺮ ٍك ﺎﻛﺗﻔﺎ ِﻗ ِﻬ َ�ﺎ‬ ‫ﺑﻴﻦ اﻟﻨ ِﻘﻴﻀﻴ ِﻦ ﻛ�ﺎ ﺗﻘﺪم وﻋ ِﻠ أﻳﻀﺎ ﺑِﺎﻟﻌﻘ ِﻞ أن ﻛﻞ ﻮﺟ‬
‫ﺎت‬ َ ‫ﻴﻞ ْاﻟ َ� ْﺤ َﺾ َو إ �ﻧ ُﻪ َﻻ ُﺑ �ﺪ ْﻦ ْإﺛ‬
‫ﺒ‬
َ ْ�
‫ﻄ‬ ‫ﻌ‬ ‫اﻟﺘ‬ ‫ﻲ‬ ‫ﻀ‬
َ َْ َ َ َ َْ � َ َ َ ْ َ َ
‫ﺘ‬ ‫ﻘ‬ ‫ﻳ‬ ‫ﻚ‬ ‫ﻟ‬ ‫ذ‬ ‫ﻲ‬ ‫ﻔ‬ ‫ﻧ‬ ‫ن‬ ‫ﺈ‬
� َ ْ� َ ْ َ ُ ُْ � َ ُ
ِ ِ ِ ِ ِ ِ ِ ‫ات وﻧﺤ ِﻮ ذ ِﻟﻚ‬
‫ﻓ‬ ِ ‫ِﻓﻲ ﺴ�ﻰ اﻟﻮﺟﻮ ِد واﻟ ِﻘﻴﺎمِ ِﺑﺎﻟﻨﻔ ِﺲ واﻟﺬ‬
َ َ َ َ ْ ََ َْ َ َ
‫ﻮﺑ �ﻴ ِﺔ َوﻗﺪ ﺗﻘ �ﺪ َم اﻟﻜﻼ ُم َﻋﻠﻰ ذﻟِ َﻚ‬ ُ�
ِ ‫ﺧﺼﺎﺋِ ِﺺ اﻟﺮﺑ‬
Likewise, regarding the second category – their statement: ‘He has no resemblance in
His Attributes’ – there is no nation that affirmed an eternal being identical to Him in
essence, whether they claimed it shared [in creation] or claimed it had no action. Rather,
whoever likened anything from His creation to Him only likened it in some aspects. It is
known through reason that it is impossible for Him to have a likeness among created
beings that shares with Him in what is necessary, permissible, or impossible for Him, as
that would necessitate combining contradictories, as previously discussed. It is also
known through reason that for any two self-subsisting existent beings, there must be
some shared aspect between them, such as their agreement in the concept of existence,
self-subsistence, essence, and the like. Denying this necessitates pure negation (Ta’'"l al-
Maḥ.). It is essential to affirm the unique characteristics of Lordship (Rubūbiyyah), and
this has been discussed previously.
� َْ ً ُْ َْ ً ْ � � َ َ ْ َ َ َ َ ْ� َ � َْ ُ َ َْ ْ َْ َ َ َ ُْ ْ ْ � َْ ْ � �ُ
‫ﷲ ِﻋﻠ�ﺎ أو ﻗﺪ َرة أو إﻧ ُﻪ‬ ِ ِ ‫ إن‬:‫ﻴﺪ ﻓﺼﺎر ﻦ ﻗﺎل‬ ِ ‫ﺎت ِﻓﻲ ﺴ�ﻰ اﻟﺘﻮ ِﺣ‬
� َُ
ِ ‫ﺛ إن اﻟﺠﻬ ِ ﻴﺔ ِﻦ اﻟ�ﻌﺘ ِﺰﻟ ِﺔ وﻏﻴ ِﺮ ِﻫ أدرﺟﻮا ﻧﻔ َﻲ اﻟﺼﻔ‬
َ َ َ ْ ُ َ ُ ْ َْ َ َْ َ � َ ُ ُ َ ُ ْ َ ُ َْ ٌ � َ ُ � ُ َ َ َ ْ ُ ْ � َْ َ ْ
‫ إﻧ ُﻪ ُ ﺸ �ﺒ ٌﻪ ﻟﻴ َﺲ ِﺑ ُ� َﻮ �ﺣ ٍﺪ َو ز َاد َﻋﻠﻴ ِﻬ ﻏﻼة اﻟﻔﻼ ِﺳﻔ ِﺔ‬:‫ﻮن‬ ‫ﻮق ﻳﻘﻮﻟ‬ٍ ‫اﷲ ﻨﺰل ﻏﻴﺮ ﺨﻠ‬ ِ ‫ﻳﺮى ِﻓﻲ اﻵ ِﺧﺮ ِة أو إن اﻟﻘﺮآن ﻛﻼم‬
َُ
َ َ
ْ ْ َ َ َ َ � َُ َ ْ ٌ� ُ َُ ٌ َ ٌ َ ٌَ َ َ � َ َ ُ َ َ
� ‫ َ ْﻦ ﻗﺎل‬:‫ﺎء ُه اﻟ ُﺤ ْﺴﻨﻰ َوﻗﺎﻟﻮا‬ ْ َ َ َ َ َ ْ
َ �َ ‫َواﻟﻘ َﺮا َﻄﺔ ﻓﻨﻔ ْﻮا أ ْﺳ‬
‫ ﻓﻬﻮ ﺸﺒﻪ ﻟﻴﺲ ﺑِ�ﻮﺣ ٍﺪ و زاد ﻋﻠﻴ ِﻬ‬: ‫اﷲ َﻋ ِﻠﻴ ٌ ﻗ ِﺪﻳﺮ ﻋ ِﺰ ﻳﺰ ﺣ ِﻜﻴ‬ َ ‫إن‬
ِ ِ
ْ� ْ ْ َُ َ ُْ� ُ َُ َ َ َُ ً ْ َ َ ُْ �ُ � َ َ ْ ْ ََ ْ� ُ َ ُ َ ُ ََ َُْ ُ َُ
‫ﻴﻪ‬
ِ ِ ‫ﺒ‬ ‫ﺸ‬ ‫اﻟﺘ‬ ‫ﺲ‬ ‫ﻨ‬ ‫ﺟ‬
ِ ِ ِ‫ﻦ‬ ‫ﻮا‬‫ﻌ‬ ‫ﻗ‬‫و‬ ‫ﻬ‬‫ﻠ‬ ‫ﻛ‬ ‫ء‬
ِ ‫ﻻ‬ ‫ﺆ‬ ‫ﻫ‬‫و‬ ‫ﻪ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﻴﻬ‬ ‫ﺒ‬
ِ ‫ﺸ‬ ‫ﺗ‬ ‫ﺎ‬ � ‫ﻬ‬‫ﻨ‬ ِ ‫ﻞ‬ ‫ﻛ‬ ‫ﻲ‬ ‫ﻓ‬ ‫ن‬
ِ ِ ِ ِ ‫ﻷ‬ ‫؛‬‫ﺎت‬ ‫ﺒ‬ ‫ﺛ‬ ‫اﻹ‬ ‫ﻻ‬ ‫و‬ ‫ﻲ‬
ِ ِ‫ﻔ‬ ‫ﺎﻟﻨ‬ ‫ﺑ‬ ‫ﻒ‬ ‫ﻮﺻ‬ ‫ﻳ‬ ‫ﻻ‬ : ‫ﻮا‬ ‫ﺎﻟ‬ ‫ﻗ‬ ‫و‬ ‫ة‬
ِ ‫ﻏﻼة اﻟﻐ‬
‫ﻼ‬
َ ْ َْ َُ ْ ْ َ ْ َْ ْ ً َ َ َ َ ْ َ َ ُ َْْ َ َ َ ُْْ ُ ُ�َ ُْ� َ ُْ �َ � � َ َُ َ
‫ ﻟﻪ ِﺑﺎﻷﺣﻴﺎ ِء‬- ‫ ِﺑﺰﻋ ِ ِﻬ‬- ‫ﻴﻬ ِﻬ‬ ِ ‫ات ِﻓﺮارا ِﻦ ﺗﺸ ِﺒ‬ ِ ‫ﺎت واﻟﺠ�ﺎد‬ ِ ‫ﺎت واﻟ�ﻌﺪو‬ ِ ‫ِﻓﻴ�ﺎ ﻫﻮ ﺷﺮ ِ�ﺎ ﻓﺮ وا ِﻨﻪ ﻓ ِﺈﻧﻬ ﺷﺒﻬﻮه ِﺑﺎﻟ��ﺘ ِﻨﻌ‬
Then, the Jahmiyyah – from the Mu’tazilah and others – incorporated the negation of

92
Attributes (Nafy a)-Ṣif!t) into the concept designated as Tawḥ"d. Consequently,
concerning one who says that All!h possesses Knowledge or Power, or that He will be
seen in the Hereafter, or that the Qur’!n is the Speech of All!h, revealed and uncreated,
they [the Jahmiyyah/Mu’tazilah] declare: ‘He is a Mushabbih (one who commits
anthropomorphism), not a Muwaḥḥid (one who affirms Tawḥ"d).’ The extremist
philosophers and the Qar!mi'ah (an Ism!’"l" sect) went further than them, negating His
Beautiful Names (Asm!’ al-Ḥusn!) and saying: ‘Whoever says All!h is All-Knowing
(‘Al"m), All-Powerful (Qad"r), Almighty (‘Az"z), All-Wise (Ḥak"m) is a Mushabbih, not a
Muwaḥḥid.’ And the extremists among extremists (Ghul!t al-Ghul!t) went even further
and said: ‘He cannot be described with either negation or affirmation, because in both
lies a form of likening (Tashb"h) Him [to something].’ All of these groups fell into a type
of Tashb"h that is worse than what they fled from. For they likened Him to impossible
things, non-existent things, and inanimate objects, fleeing – according to their claim –
from likening Him to living beings.
َ ْ َ َْ ً ْ َ ُ ْ َ ُ َُْ َ � َ َ َ َُ ُ َُْ َ � ََ � َ � َ � َ ٌ ََُْ
‫ﻮق أﺻﻼ َو ُﻫ َﻮ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻟﻴ َﺲ ﻛ ِ ﺜ ِﻠ ِﻪ ﺷ ْﻲ ٌء‬ ِ ‫ﷲ َﻻ ﺗﺜﺒﺖ ﻟﻪ ﻋﻠﻰ ﺣﺪ ﺎ ﻳﺜﺒﺖ ِﻟ�ﺨﻠ‬ ِ ِ ‫ﺎﺑﺘﺔ‬ِ ‫ﺎت اﻟﺜ‬
ِ ‫و ﻌﻠﻮم أن ﻫ ِﺬ ِه اﻟﺼﻔ‬
‫ات‬
� َْ ْ ُ َ َْ َ َ َ � َ ْ َ ‫اﻟﺬ‬ � َ ْ َ َْ َ َْ َ َ َ ْ ََ َ ََ َ َ
ِ ‫ﺎت اﻟﺬ‬ ِ ‫ﺎت؛ ﻓ ِﺈذا ﻟ ﻳﻜﻦ ِﻓﻲ إﺛﺒ‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫ات و إِﺛﺒ‬ ِ ‫ﺎت‬
ِ ‫ﻻ ِﻓﻲ ذاﺗِ ِﻪ وﻻ ِﻓﻲ ِﺻﻔﺎﺗِ ِﻪ وﻻ ِﻓﻲ أﻓﻌﺎﻟِ ِﻪ ﻓﻼ ﻓﺮق ﺑﻴﻦ إﺛﺒ‬
َ ‫ﺎر َﻫ ُﺆ َﻻء ْاﻟ َﺠ ْﻬ �ﻴﺔ ْاﻟ ُ� َﻌ �ﻄ َﻠ ُﺔ َﻳ ْﺠ َﻌ ُﻠ‬
َ ‫ﺎﺛ َﻠﺔ َﻟ ُﻪ ﻓﻲ َذﻟ َﻚ َﻓ َﺼ‬َ َُ ُ َْ َ � َْ ْ ُ َ َْ َ � ََ َُ ُ َْ
‫ﻮن‬ ِ ِ ِ ِ ٍ � ‫ﺎت إﺛﺒﺎت‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫ ﻟ ﻳﻜﻦ ِﻓﻲ إﺛﺒ‬:‫ات‬ ِ ‫إﺛﺒﺎت �ﺎﺛﻠ ٍﺔ ﻟِﻠﺬو‬
َ
َ ‫ﻮن أ ْﻧ ُﻔ َﺴ ُﻬ ْ ْاﻟ ُ� َﻮ �ﺣﺪ‬ � َ َ َ َ ُ َ ُ َ ْ َ َ ً َْ َ َ
َ ‫اﻟﺘ ْﺸﺒ‬
َ �� ‫ َو ُﻳ َﺴ‬،‫ﻴﻪ‬
‫ﻳﻦ‬ ِ ِ ‫ﺎﺑﻞ ذ ِﻟﻚ‬ ِ ‫ﻫﺬا ﺗﻮ ِﺣﻴﺪا؛ و ﻳﺠﻌﻠﻮن ﻘ‬
It is well-known that these Attributes affirmed for All!h are not affirmed for Him in the
same manner that they are affirmed for any created being whatsoever. He, Glorified and
Exalted, {There is nothing like unto Him} [Ash-Shūr!: 11] – neither in His Essence, nor in
His Attributes, nor in His Actions. Therefore, there is no difference between affirming the
Essence and affirming the Attributes. If affirming the Essence does not necessitate
affirming similarity to other essences, then affirming the Attributes does not necessitate
affirming similarity to Him in that regard. Thus, these Jahmiyyah Mu’a''ilah (negators)
designate this [negation] as Tawḥ"d, label its opposite as Tashb"h (anthropomorphism),
and call themselves Al-Muwaḥḥidūn (The Monotheists).
َ ْ َ� � َ ٌ َ ْ ُ ٌ َْ َُ َ َْ َ َْ َُ َ ْ ُ َ َْ َ َ َ َ ْ ُ َْ ُ � ُ ْ� ََ
‫اﷲ ُﺳﺒ َﺤﺎﻧ ُﻪ‬ ‫ ُﻫ َﻮ َوا ِﺣ ٌﺪ ﻻ ﻗ ِﺴﻴ َ ﻟ ُﻪ ِﻓﻲ ذاﺗِ ِﻪ أو ﻻ ﺟﺰء ﻟﻪ أو ﻻ ﺑﻌﺾ ﻟﻪ؛ ﻟﻔﻆ ﺠ�ﻞ ﻓ ِﺈن‬: ‫َوﻛﺬﻟِ َﻚ اﻟﻨﻮع اﻟﺜﺎﻟِﺚ َو ُﻫ َﻮ ﻗﻮﻟ ُﻬ‬
ُْ� َ َ
ْ ْ � ْ َ ُ َ ْ � َ ََ ْ َ �َََ ْ ْ َ ُ ََْ ٌَ ًُُ ُ ْ ُ َ ْ َ ْ ُ ْ َ ْ َ ْ ٌَ َ ٌَ َ
َ َ َ َ َ َ َ َ َ َ َ َ َ
‫ﻮن ﻗﺪ ُرﻛ َﺐ ِﻦ أﺟ َﺰا ٍء؛ ﻟ ِﻜﻨﻬ‬‫أﺣﺪ ﺻ�ﺪ ﻟ ﻳ ِﻠﺪ وﻟ ﻳﻮﻟﺪ وﻟ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮا أﺣﺪ؛ ﻓﻴ�ﺘ ِﻨﻊ ﻋﻠﻴ ِﻪ أن ﻳﺘﻔﺮق أو ﻳﺘﺠﺰأ أو ﻳﻜ‬
َْ َ َْ ْ ُ ْ َ َ ْ ْ َ َ َ ْ َ َ ْ ُ ْ َ ُ َ َ ْ َ ْ َ ََُ َ َُ َ ْ َ َ َ �ُ ُ َ َْ ْ� َ َ َ ‫ُﻳ ْﺪر ُﺟ‬
‫ﻮن ِﻓﻲ ﻫﺬا اﻟﻠﻔ ِﻆ ﻧﻔﻲ ﻋﻠﻮ ِه ﻋﻠﻰ ﻋﺮ ِﺷ ِﻪ و ﺒﺎﻳﻨﺘﻪ ﻟِﺨﻠ ِﻘ ِﻪ وا ِﺘﻴﺎزه ﻋﻨﻬ وﻧﺤﻮ ذﻟِﻚ ِ ﻦ اﻟ�ﻌﺎﻧِﻲ اﻟ�ﺴﺘﻠ ِﺰ ِﺔ ﻟِﻨﻔ ِﻴ ِﻪ‬ ِ
ْ� ْ َ َ َ ُ َ ْ َ َ ََْ
‫ﻴﺪ‬
ِ ‫وﺗﻌ ِﻄﻴ ِﻠ ِﻪ و ﻳﺠﻌﻠﻮن ذﻟِﻚ ِﻦ اﻟﺘﻮ ِﺣ‬
Likewise, the third category – their statement: ‘He is One, having no division (l! qas"ma
lah) in His Essence,’ or ‘no parts (l! juz’a lah),’ or ‘no portions (l! ba’.a lah)’ – is an
ambiguous expression (laf, mujmal). For All!h, the Glorified, is Aḥad (One), Ṣamad (The
Eternal Refuge), He neither begets nor is born, nor is there to Him any equivalent [Al-
Ikhl!): 1-4]. Thus, it is impossible for Him to be divided, fragmented, or composed of parts.
However, under this expression, they [the Mutakallimūn, particularly the Jahmiyyah and
Mu’tazilah] include the negation of His Highness (‘Uluww) above His Throne, His
distinctness (Mub!yanah) from His creation, His separation from them, and similar
concepts that necessitate His negation and denial (Ta’'"l). And they designate this
[negation] as part of Tawḥ"d.
َ ََ َ َ ْ ُ ْ � َ � َ ُ ُ َ َ َ َْ َ ٌ َ َ ُ َ َ � َ َ ُ َ ‫ ﻓ‬:‫ﻴﺪا‬ ً َْ َُ � َ ُ َ � َ َ �ََ ََْ
‫ﻴﻦ إذا أﻗ �ﺮ وا ِﺑﺬﻟِ َﻚ‬ ‫ﺎﻃﻞ وﻟﻮ ﺎﻛن ﺟ ِ ﻴﻌﻪ ﺣﻘﺎ؛ ﻓ ِﺈن اﻟ�ﺸ ِﺮ ِﻛ‬ ِ ‫ﻴﻪ ﺎ ﻫﻮ ﺑ‬ ِ ‫ و ِﻓ‬،‫ﻴﻪ ﺎ ﻫﻮ ﺣﻖ‬ ِ ِ ‫ﻓﻘﺪ ﺗﺒﻴﻦ أن ﺎ ﻳﺴ�ﻮﻧﻪ ﺗﻮ ِﺣ‬
� � ََ َ ُ�َ ُ َ َْ ْ َ �ُ َ َْ
ُ‫اﷲ‬ ُ ُ � َْ َ ْ َُ َ َ َ ْ ُ ْ َُْ َ َ � ْ� ْ ُ ُ ْ َ َْ �ُ
‫آن وﻗﺎﺗﻠﻬ ﻋﻠﻴ ِﻪ اﻟﺮﺳﻮل ﷺ ﺑﻞ ﻻ ﺑﺪ أن ﻳﻌﺘ ِﺮﻓﻮا أﻧﻪ ﻻ إﻟﻪ إﻻ‬ ِ ‫ﻛﻠ ِﻪ ﻟ ﻳﺨﺮﺟﻮا ِﻦ اﻟﺸﺮ ِك اﻟ ِﺬي وﺻﻔﻬ ﺑِ ِﻪ ِﻓﻲ اﻟﻘﺮ‬
ُ ُْْ َ َ ْ � َ � َ ُ َْ َ �َ َُْ � َ ْ ُ� َ ْ َ ُ� َ ََ َ ْ َ َْ َ ْ ُ َ ُ ْ َ َْ َ
‫اﻹﻟ ِﻬ �ﻴﺔ ِﻫ َﻲ اﻟﻘﺪ َرة‬
ِ ‫ن‬ ‫أ‬ ‫ﻮا‬‫ﻨ‬ ‫ﻇ‬ ‫ﺚ‬‫ﻴ‬‫ﺣ‬ ‫ﻴﻦ‬ ِ ‫ﻠ‬ ‫ﻜ‬ ‫ﺘ‬ �‫اﻟ‬ ‫ﺔ‬� ‫ﺋ‬
ِ ِ ِ ‫أ‬ ‫ﻦ‬ ‫ﻪ‬ ‫ﻨ‬ ‫ﻇ‬ ‫ﻦ‬ ‫ﻪ‬ ‫ﻨ‬ ‫ﻇ‬ ‫اع ﻛ�ﺎ‬ِ ‫ﺎﻹﻟ ِﻪ( ُﻫ َﻮ اﻟﻘﺎ ِد ُر َﻋﻠﻰ ِاﻻﺧ ِﺘﺮ‬
ِ ‫وﻟﻴﺲ اﻟ�ﺮاد ) ِﺑ‬
� َ َ َ
�‫ َﻓﺈن‬.‫ون َﻏ ْﻴﺮه َﻓ َﻘ ْﺪ َﺷﻬ َﺪ أ ْن ﻻ إﻟ َﻪ إﻻ ُﻫ َﻮ‬َ ‫اع ُد‬ َ ْ َ َ ُ ْ َ َ َ
َ َُ َ� � � ْ َ � َ َْ َ ُ َ ْ َ َ
ِ ِ ِِ ِ ‫اع دون ﻏﻴ ِﺮ ِه وأن ﻦ أﻗﺮ ِﺑﺄن اﷲ ﻫﻮ اﻟﻘﺎ ِدر ﻋﻠﻰ ِاﻻﺧ ِﺘﺮ‬ ِ ‫َﻋﻠﻰ ِاﻻﺧ ِﺘﺮ‬

93
 ُ ََ َ َ ُ ْ ُ ُْ َ ََ َ � ُ ُ َ َ ْ ُْ
‫ﻮن ﻛ َ�ﺎ ﺗﻘ �ﺪ َم َﺑ َﻴﺎﻧ ُﻪ‬ ‫اﻟ�ﺸ ِﺮ ِﻛﻴﻦ ﺎﻛﻧﻮا ﻳ ِﻘﺮ ون ِﺑﻬﺬا وﻫ ﺸ ِﺮﻛ‬
It has thus become clear that what they designate as Tawḥ"d contains elements that are
true and elements that are false. Even if all of it were true, if the polytheists were to affirm
all of that, they would still not exit from the Shirk (polytheism) with which they are
described in the Qur’!n and on account of which the Messenger (peace be upon him)
fought them. Rather, they must acknowledge that L! il!ha ill! All!h (There is no god
worthy of worship except All!h). The intended meaning of Al-Il!h (the Deity) is not
merely ‘the one capable of originating creation,’ as assumed by some leading
Mutakallimūn, who thought that Il!hiyyah (Divinity) is solely the power to originate
creation and nothing else, and that whoever affirms that All!h alone is the One capable
of originating creation has thereby testified that L! il!ha ill! Huwa (There is no god
worthy of worship except Him). For the polytheists used to affirm this, yet they remained
polytheists, as previously explained.
‫ﻳﻚ‬ ُ � ‫ﻴﺪ أَ ْن ُﻳ ْﻌ َﺒ َﺪ‬
َ ‫اﷲ َو ْﺣ َﺪ ُه َﻻ َﺷﺮ‬ � َ
ُ ‫اﻟﺘ ْﻮﺣ‬ َ ْ َ َ ُْ َ ْ َ َ ْ ْ َ � َ ْ � � ْ َ ْ َْ
‫اﻹﻟ ُﻪ اﻟ َﺤﻖ ُﻫ َﻮ اﻟ ِﺬي َﻳﺴﺘ ِﺤﻖ ِﺑﺄن ُﻳﻌ َﺒ َﺪ ﻓ ُﻬ َﻮ إﻟ ٌﻪ ِﺑ َ�ﻌﻨﻰ َ ﺄﻟﻮ ٍه؛ ﻻ إﻟ َﻪ ِﺑ َ�ﻌﻨﻰ آ ِﻟ ٍﻪ؛ و‬
ِ ِ
َ ِ ‫ﺑﻞ‬
َ ً � َ َ ََ ْ ُ ْ ُ َ ْ ْ َ َُ
َ‫آﺧﺮ‬ َ
ِ ‫اﻹﺷﺮاك أن ﻳﺠﻌﻞ ﻊ‬
‫اﷲ إﻟﻬﺎ‬ ِ ‫ﻟﻪ و‬
Rather, the true Il!h (Deity) is the One who alone deserves to be worshipped. Thus, He
is an Il!h in the sense of being a Ma’lūh (One who is worshipped), not an Il!h merely in
the sense of being an Ālih (One who has the power [to create]). Tawḥ"d is that All!h
alone is worshipped, without any partner. And Shirk (polytheism) is to set up another
il!h (object of worship) alongside All!h.
َ � ‫اﻟﺮ ُﺑﻮﺑ �ﻴﺔ َوأَ �ن‬
‫اﷲ‬ � ‫ﻴﺪ‬ ُ ‫اﻟﺴ �ﻨﺔ �إﻧ َ�ﺎ ُﻫ َﻮ َﺗ ْﻮﺣ‬ � ‫ﻮن َإﻟﻰ‬ َ ‫ﺎر؛ أَ ْﻫ ُﻞ ْاﻹ ْﺛ َﺒﺎت ﻟ ْﻠ َﻘ َﺪر ْاﻟ ُ� ْﻨ َﺘﺴ ُﺒ‬ ُ ‫اﻟﻨ �ﻈ‬
� َُ َ
‫ﺎﻳﺔ َ ﺎ ُﻳﻘ �ﺮ ُر ُه َﻫﺆﻻ ِء‬
ََ َ � َ َ �ََ َ َ
‫و إِذا ﺗﺒﻴﻦ أن ﻏ‬
ِ ِ ِ ِ ِ ِ َِ ِ ِ
َ ‫اﻟﺘ َﺼ �ﻮف َو ْاﻟ ُ� ْﻨ َﺘﺴﺒ‬ � َ
ْ ْ ُ َ َ َ ََ َ َ ُ ْ ُ ُْ� َ َ َ َ َ � ُ ُ َ َ ُ ْ ُْ َ ََ َ َ َ ْ َ �ُ � َ
‫ﻴﻦ‬ ِِ ِ ‫ﻞ‬ِ ‫ﻫ‬ ‫أ‬ ‫ﻦ‬ ِ ِ‫ﻒ‬ ‫ﺋ‬ ‫ا‬ ‫ﻮ‬ ‫ﻃ‬ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ﺬ‬ ‫ﻛ‬ ‫و‬ ‫ﻮن‬ ‫ﻛ‬ ‫ﺮ‬
ِ ‫ﺸ‬ ‫ﻬ‬‫ﻧ‬ ‫أ‬ ‫ﻊ‬ ‫ﻚ‬ ‫ﻟ‬‫ﺬ‬
ِ ِ ‫ﺑ‬ ‫ﻳﻦ‬ ‫ﺮ‬ ‫ﻘ‬ِ ‫ﻮا‬ ‫ﻧ‬ ‫ﺎﻛ‬ ‫ﻮن‬ ‫ﻛ‬ ‫ﺮ‬
ِ ‫ﺸ‬� ‫ﺎﻟ‬ ‫ﻓ‬ ‫ا‬ ‫ﺬ‬ ‫ﻫ‬ ‫ﻊ‬ ‫رب ﻛﻞ ﺷﻲ ٍء و‬
ْ َ �ُ � َ َ� � َ ََ ْ َ ْ ََ ْ� َ َ ُ ُ ُ َ ُ ْ� ْ ْ ُ َ ْ َ ُ َ َ ْ� َ ْ � َ َ َْْ َ
‫ﻴﺪ وأن ﻳﺸﻬﺪ أن اﷲ رب ﻛﻞ ﺷﻲ ٍء‬ ِ ‫ﻴﺪ ﻫﻮ ﺷﻬﻮد ﻫﺬا اﻟﺘﻮ ِﺣ‬ ِ ‫ ﻏﺎﻳﺔ ﺎ ِﻋﻨﺪﻫ ِﻦ اﻟﺘﻮ ِﺣ‬:‫ﻴﺪ‬ ِ ‫ﻴﻖ واﻟﺘﻮ ِﺣ‬ ِ ‫إﻟﻰ اﻟ�ﻌ ِﺮﻓ ِﺔ واﻟﺘﺤ ِﻘ‬
ََ ََ َ َْ ْ َ ُ َْ َ ُ ُ ْ َ ُ َْ َ ُ َ ْ َ ُ َْ ُ َْ َ َ َ َ� َ ُُ َ َ ُُ َ َ
‫و ِﻠﻴﻜﻪ وﺧﺎﻟِﻘﻪ ﻻ ِﺳﻴ�ﺎ إذا ﻏﺎب اﻟﻌ ِﺎرف ﺑِ�ﻮﺟﻮ ِد ِه ﻋﻦ وﺟﻮ ِد ِه وﺑِ�ﺸﻬﻮ ِد ِه ﻋﻦ ﺷﻬﻮ ِد ِه وﺑِ�ﻌﺮ و ِﻓ ِﻪ ﻋﻦ ﻌ ِﺮﻓ ِﺘ ِﻪ ودﺧﻞ ِﻓﻲ‬
َ ‫ﺎﻳ َﺔ َو َر‬
‫اء َﻫﺎ‬ َ ‫ﺎﻳ ُﺔ �اﻟﺘﻲ َﻻ َﻏ‬ َ ‫اﻟﺮ ُﺑﻮﺑ �ﻴﺔ ﺑ َﺤ ْﻴ ُﺚ َﻳ ْﻔ َﻨﻰ َ ْﻦ َﻟ ْ َﻳ ُﻜ ْﻦ َو َﻳ ْﺒ َﻘﻰ َ ْﻦ َﻟ ْ َﻳ َﺰ ْل َﻓ َﻬ َﺬا ﻋ ْﻨ َﺪ ُﻫ ْ ُﻫ َﻮ ْاﻟ َﻐ‬ � ‫َﻓ َﻨﺎء َﺗ ْﻮﺣﻴﺪ‬
ِ ِ ِ ِ ِ ِ ِ ِ
Since it is clear that the utmost that these rational theologians (Nu,,!r) – those who
affirm Qadar and attribute themselves to the Sunnah – establish is merely the Tawḥ"d of
Lordship (Tawḥ"d ar-Rubūbiyyah), meaning that All!h is the Lord, Sovereign, and Creator
of everything, and despite this, the polytheists affirmed this while remaining polytheists;
likewise, for various groups among the people of Ta)awwuf (Sufism) and those who
claim Ma’rifah (gnosis), Taḥq"q (realization), and Tawḥ"d: the pinnacle of Tawḥ"d for
them is the witnessing (Shuhūd) of this very Tawḥ"d [of Lordship]. It is to witness that
All!h is the Lord of all things, its Sovereign, and its Creator. This is especially so when the
gnostic (‘Ārif) becomes absent from his own existence through awareness of the One
Who Exists, absent from his own witnessing through awareness of the One Witnessed,
absent from his own knowing through awareness of the One Known, and enters into the
state of annihilation (Fan!’) within the Tawḥ"d of Lordship, such that what is transient
perishes and He Who is Eternal remains. This, for them, is the ultimate goal beyond which
there is no other.
َْ ْ ً ْ َ ً ْ ْ� َ َ � َ ُ ُ ُ � ُ َ ََ ْ� ْ َ ُ ْ ُ ْ �ََ َ ُ ْ َ َُ ََ � َ ٌ ُ ََْ
‫ﻴﺪ ُ ﺴ ِﻠ�ﺎ ﻓﻀﻼ َﻋﻦ أن‬ ِ ‫ﻴﺪ وﻻ ﻳ ِﺼﻴﺮ اﻟﺮﺟﻞ ِﺑ�ﺠﺮ ِد ﻫﺬا اﻟﺘﻮ ِﺣ‬ ِ ‫و ﻌﻠﻮم أن ﻫﺬا ﻫﻮ ﺗﺤ ِﻘﻴﻖ ﺎ أﻗﺮ ِﺑ ِﻪ اﻟ�ﺸ ِﺮﻛﻮن ِﻦ اﻟﺘﻮ ِﺣ‬
َ � َْ َ َ َ ْ� َ َ َ ُ � َ ُ َ ْ َ ْ َ � َ � َْ ْ ٌَ َ َ َ َْْ َ َ ْ ْ َ � ‫ﻮن َوﻟ �ﻴﺎ‬ َ ‫َﻳ ُﻜ‬
‫ﺎت‬ ِ ‫ﺎت اﻟﺼﻔ‬ ِ ‫ ﻳﻘﺮ ر ون ﻫﺬا اﻟﺘﻮ ِﺣﻴﺪ ﻊ إﺛﺒ‬:‫ات اﻷوﻟِﻴﺎ ِء وﻃﺎﺋِﻔﺔ ِﻦ أﻫ ِﻞ اﻟﺘﺼﻮ ِف واﻟ�ﻌ ِﺮﻓ ِﺔ‬ ِ ‫ﷲ أو ِﻦ ﺳﺎد‬ ِ ِ ِ
َ � َْ َ َ َ َ � ُ َ َ ُ َ َ َ ُ ْ َ َُ ْ َ َ ْ َ ْ ْ
َ ََ � ُ� ْ َ َ َْ ََْ
‫ﺎت‬ ِ ‫ وآﺧﺮ ون ﻳﻀ�ﻮن ﻫﺬا إﻟﻰ ﻧﻔ ِﻲ اﻟﺼﻔ‬،‫ﺎﻳ ِﻦ ﻟِ�ﺨﻠﻮﻗﺎﺗِ ِﻪ‬ ِ ‫ﺎت اﻟﺨﺎﻟِ ِﻖ ﻟِﻠﻌﺎﻟ ِ اﻟ�ﺒ‬ ِ ‫ﻴﺪ اﻟﺮﺑﻮﺑِﻴ ِﺔ ﻊ إﺛﺒ‬ ِ ‫ﻓﻴﻔﻨﻮن ِﻓﻲ ﺗﻮ ِﺣ‬
َ َ ْ ْ ُ ُ َ � َْ ٌ َْ َ ََ َ ْ ُْ ْ َ َ ْ �َ َََ ََ ََ ْ� َ ُ ُ ََْ
‫ﺎت َو َﻳﻘﻮل ِﺑﺎﻟ َﺠﺒ ِﺮ ﻓ َﻬﺬا‬ ِ ‫ﻴﺮ ِﻦ اﻟ�ﺸ ِﺮ ِﻛﻴﻦ وﺎﻛن ﺟﻬ ﻳﻨ ِﻔﻲ اﻟﺼﻔ‬ ٍ ‫ﺎل ﻛ ِﺜ‬ ِ ‫ وﻫَﺬا ﺷﺮ ِﻦ ﺣ‬،‫ﻴﻞ ﻊ َ ﻫﺬا‬ ِ ‫ﻓﻴﺪﺧﻠﻮن ِﻓﻲ اﻟﺘﻌ ِﻄ‬
� ْ ًْ َ ْ ْ َ ْ َ ْ ُ ْ َ َ َ َ َ ْ َ َ َ� َ َ ْ� َ َ ْ ْ ْ َ � َ ْ َْ ُ ْ َ
‫ﻴﻦ ِﻦ َﻫﺬا اﻟ َﻮﺟ ِﻪ ﻟ ِﻜ �ﻦ َﺟﻬ�ﺎ َو َ ﻦ اﺗ َﺒ َﻌ ُﻪ‬ ‫ ﻓﺎرق اﻟ�ﺸ ِﺮ ِﻛ‬:‫ﺗﺤ ِﻘﻴﻖ ﻗﻮ ِل َﺟﻬ ٍ ﻟ ِﻜﻨ ُﻪ إذا أﺛ َﺒ َﺖ اﻷ ﺮ واﻟﻨﻬﻲ واﻟﺜﻮاب واﻟ ِﻌﻘﺎب‬

94
 ْ ُ َ ْ َ ُ َ� َ ُ ْ� َ ُ َْ ْ ُ ُ ْ ََ َ ْ ْ ُ ُ َ
‫ﺎب ِﻋﻨ َﺪ ُه‬ ‫ﺎﻹرﺟﺎ ِء؛ ﻓﻴﻀﻌﻒ اﻷ ﺮ واﻟﻨﻬﻲ واﻟﺜﻮاب واﻟ ِﻌﻘ‬
ِ ‫ﻳﻘﻮل ِﺑ‬
It is well-known that this is merely the realization of the Tawḥ"d that the polytheists
already affirmed. A person does not become a Muslim merely by affirming this Tawḥ"d,
let alone become a Wal" (friend) of All!h or one of the masters among the Awliy!’ (plural
of Wal"). One group among the people of Ta)awwuf and Ma’rifah establishes this Tawḥ"d
[of Lordship] while also affirming the Attributes, thus experiencing Fan!’ (annihilation) in
the Tawḥ"d of Lordship while affirming the Creator of the universe who is distinct
(Mub!yin) from His creation. Others combine this [witnessing of Rubūbiyyah] with the
negation of Attributes, thereby falling into Ta’'"l (negation/denial) alongside this state;
this is worse than the condition of many polytheists. Jahm [ibn Ṣafw!n, founder of the
Jahmiyyah] used to negate the Attributes and uphold Jabr (fatalism/compulsion). This
[Sufi state combined with negation] is thus a realization of Jahm’s view. However, if one
affirms the Command (Amr), Prohibition (Nahy), Reward (Thaw!b), and Punishment
(‘Iq!b), they differ from the polytheists in this respect. But Jahm and his followers upheld
Irj!’ (the doctrine that faith excludes deeds), so the significance of Command, Prohibition,
Reward, and Punishment is weakened in their view.
َ � َْ ً َْ َُ ْ َ َ َُ َ َ َ ْ َ ََْ ََ َْ ْ َ ُ َ َْ ُْ ُ َْ َ
‫ﺎت‬ِ ‫ﺎن ﻊ ﻘﺎرﺑ ِﺘ ِﻬ ﻟﻪ أﻳﻀﺎ ِﻓﻲ ﻧﻔ ِﻲ اﻟﺼﻔ‬ ِ �‫اﻹﻳ‬ ِ ‫ ﻳﻘﺮﺑﻮن ِﻦ ﺟﻬ ٍ ِﻓﻲ ﺴﺎﺋِ ِﻞ اﻟﻘﺪ ِر و‬: ‫واﻟﻀﺮارﻳﺔ وﻏﻴﺮﻫ‬ ‫واﻟﻨﺠﺎرﻳﺔ‬
َ
َ � َ ُ ُْ ُُْ� َ َ� َْْ َ � � َ ُ ُْ ُْ� َ َ � َْ َ � �ُْ
َ ‫ َﺧ ْﻴ ٌﺮ ْﻦ َﻫ ُﺆ َﻻء ﻓﻲ‬:‫اﻷ ْﺷ َﻌﺮ �ﻳ ُﺔ‬
‫ﺎت‬ ِ ‫ﻔ‬ ‫اﻟﺼ‬ ‫ﻮن‬ ‫ﺘ‬ ‫ﺒ‬
ِ ‫ﺜ‬ ‫ﻳ‬ ‫ﻬ‬‫ﺘ‬ �‫ﺋ‬
ِ ‫أ‬ ‫و‬ ، ‫ﺔ‬‫ﻴ‬‫ﻠ‬ِ ‫ﻘ‬ ‫ﻌ‬ ‫اﻟ‬ ‫ﺎت‬
ِ ‫ﻔ‬ ‫اﻟﺼ‬ ‫ﷲ‬
ِ ِ ‫ﻮن‬ ‫ﺘ‬ ‫ﺒ‬ ‫ﺜ‬ ‫ﻳ‬
ِ َ ِ ِ ‫ﻬ‬‫ﻧ‬‫ﺈ‬ ‫ﻓ‬ ‫ﺎت‬ ‫ﻔ‬ ‫اﻟﺼ‬ ‫ﺎب‬
ِ ‫ﺑ‬ ِ ِ ِ ِ ‫و‬ ‫واﻟﻜﻼ ِﺑﻴﺔ‬
ُُْ َ ََْ َ ْ َ ْ َ َ ْ َ ْ َ َ َ َ َْ َ � َ َْ ْ َ َ َْ ُُْ َ َْ ْ َ � ُ َ َ َ ْ ُ ْ َ� ََ ْ
‫ﺎب اﻟﻘﺪ ِر و ﺴﺎﺋِ ِﻞ اﻷﺳ�ﺎ ِء واﻷﺣﺎﻜمِ ﻓﺄﻗﻮاﻟﻬ‬ ِ ‫اﻟﺨﺒ ِﺮ ﻳﺔ ِﻓﻲ اﻟﺠ�ﻠ ِﺔ ﻛ� َﺎ ﻓﺼﻠ َﺖ أﻗﻮاﻟﻬ ِﻓﻲ ﻏﻴ ِﺮ ﻫﺬا اﻟ�ﻮ ِﺿ ِﻊ وأ ﺎ ِﻓﻲ ﺑ‬
َ ُ ْ ُ َ ْ ََ َُ � ُ � َ ْ َ ْ َ َ َ � َ ْ َ ْ � َْ � َ ُ ُ ْ
َ ُْ َ � ُ ْ ٌَ ََُ
‫ﻴﺪ ﺑ ِﻦ ِﻛﻼ ٍب اﻟ ِﺬي ﺳﻠﻚ اﻷﺷﻌ ِﺮي ﺧﻄﺘﻪ وأﺻﺤﺎب اﺑﻦ ِﻛﻼ ٍب‬ ِ ‫ واﻟﻜﻼﺑِﻴﺔ ﻫ أﺗﺒﺎع أﺑِﻲ ﺤ� ٍﺪ ﻋﺒ ِﺪ‬.‫ﺘﻘ ِﺎرﺑﺔ‬
ِ ‫اﷲ ﺑ ِﻦ ﺳ ِﻌ‬
َ � َ ُ � َ َ َ�َُ ََ َ ََ َ
ْ ْ ْ َْ ْ َ �َْ َ َ َ ُْ َ ْ َ
‫اﻟﺴﻠ ِﻒ‬ ‫اﻟﺮ ُﺟﻞ إﻟﻰ‬ ‫ ﺧﻴ ٌﺮ ِﻦ اﻷﺷ َﻌ ِﺮ �ﻳ ِﺔ ِﻓﻲ ﻫﺬا وﻫﺬا ﻓﻜﻠ�ﺎ ﺎﻛن‬.‫ﺎس اﻟﻘﻼﻧﺴﻲ َوﻧﺤ ِﻮ ِﻫ َ�ﺎ‬ َ
ِ ‫ وأ ِﺑﻲ اﻟﻌﺒ‬،‫ﺎﻛﻟﺤ ِﺎر ِث اﻟ�ﺤﺎﺳ ِﺒ �ﻲ‬
َ ْ َ َ
َْ ُْ َ َ ْ َ َْ
‫َواﻷﺋِ �� ِﺔ أﻗ َﺮ َب ﺎﻛ َن ﻗﻮﻟ ُﻪ أﻋﻠﻰ َوأﻓ َﻀﻞ‬
The Najj!riyyah, the 0ir!riyyah, and others approach Jahm’s views on the issues of Qadar
and (m!n (Faith), while also being close to him in negating Attributes. The Kull!biyyah
and the Ash!’irah are better than these groups regarding the chapter on Attributes, for
they affirm the rational Attributes (a)-Ṣif!t al-’Aqliyyah) for All!h, and their leading
scholars generally affirm the textual Attributes (a)-Ṣif!t al-Khabariyyah), as their views
are detailed elsewhere. However, regarding the chapter on Qadar and the issues of
Names and Rulings (Al-Asm!’ wal-Aḥk!m), their views are similar [to the Jahmiyyah].
The Kull!biyyah are the followers of Abū Muḥammad ‘Abdull!h ibn Sa’"d ibn Kull!b,
whose path Al-Ash’ar" followed. The companions of Ibn Kull!b, like Al-Ḥ!rith al-Muḥ!sib",
Abul-’Abb!s al-Qal!nis", and their likes, are better than the [later] Ash!’irah in both these
aspects [Attributes and Qadar/Names/Rulings]. Thus, the closer a person is to the Salaf
(pious predecessors) and the Im!ms, the higher and more excellent his view will be.
ْ َ َ َ َ َ َ َ ْ َ َ � َ َْ َ َ ْ ُ َ َ ُ ْ َ ٌ َ َ َْ ْ ُ ْ ْ َ ْ َ ٌ َ ْ ُ ٌ َْ َ ْ ُُْ َْ َ �َ
‫ﻳﻖ‬ ِ ‫ﺎن و إِ َن ﺎﻛن ﻊ ﻋﺪمِ ﺗﺼ ِﺪ‬ِ ‫اﻹﻳ�ﺎن ﻗﻮل اﻟﻠﺴ‬
ِ ‫ﺎن ﻗﻮل ﻨﻜﺮ ﻟ ﻳﺴ ِﺒﻘﻬ إﻟﻴ ِﻪ أﺣﺪ ﺣﻴﺚ ﺟﻌﻠﻮا‬ ِ �‫اﻹﻳ‬ ِ ‫واﻟﻜﺮا ِﻴﺔ ﻗﻮﻟﻬ ِﻓﻲ‬
َْ َ � � َ ْ ُ ْ َ ُ ْ ََ َ َ ْ َُ َ َ � ُُ ْ َ ُ� َ ً ُْ َ َُ ْ َ ُ َ ْ ََ َْْ
‫ﺎت َواﻟﻘ َﺪ ِر‬
ِ ‫ وأ ﺎ ِﻓﻲ اﻟﺼﻔ‬، ِ ‫اﻟﻘﻠ ِﺐ ﻓﻴﺠﻌﻠﻮن اﻟ�ﻨﺎ ِﻓﻖ ﺆ ِﻨﺎ؛ ﻟ ِﻜﻨﻪ ﻳﺨﻠﺪ ِﻓﻲ اﻟﻨ ِﺎر ﻓﺨﺎﻟﻔﻮا اﻟﺠ�ﺎﻋﺔ ِﻓﻲ ِاﻻﺳ ِ دون اﻟﺤﻜ‬
� � ٌََ َ ُ َ َ َْ � ََْ ََْ ْ َْ ْ َ َْ َ
‫ﻴﺪ ﻓ ُﻬ أﺷ َﺒ ُﻪ ِﻦ أﻛﺜ ِﺮ َﻃ َﻮاﺋِ ِﻒ اﻟﻜﻼمِ اﻟ ِﺘﻲ ِﻓﻲ أﻗﻮاﻟِﻬﺎ ﺨﺎﻟﻔﺔ ﻟِﻠﺴﻨ ِﺔ‬
ِ ‫واﻟﻮ ِﻋ‬
As for the Karr!miyyah, their view on (m!n (Faith) is a reprehensible innovation,
unprecedented before them, as they defined (m!n as merely the statement of the tongue,
even if accompanied by the heart’s lack of affirmation. Thus, they consider the hypocrite
(Mun!fiq) a believer (Mu’min), although they say he will abide eternally in the Fire. They
thus differed with the consensus (Jam!’ah) regarding the name (Ism - i.e., calling a
hypocrite a believer) but not the ruling (Ḥukm - i.e., his fate in the Hereafter). However,
regarding Attributes, Qadar, and the Divine Threat (Wa’"d), they are closer [to the Sunnah]
than most Kal!m factions whose views oppose the Sunnah.

95
 � َ َ َْ ْ ُ � َ ْ َ ْ َُ َ ََْ َ ُ َْ ُْ� َ َْ َ َْ َ ُ َُ َ َ � َ ُ َْ َُْ َُ َ ُْ ْ �ََ
َ ‫اﻟﻨ ْﻬ َﻲ َو ْاﻟ َﻮ ْﻋ َﺪ َو ْاﻟ َﻮﻋ‬
‫ﻴﺪ؛‬ ِ ‫ﺎت و ﻳﻘ ِﺎرﺑﻮن ﻗﻮل ﺟﻬ ٍ ﻟ ِﻜﻨﻬ ﻳﻨﻔﻮن اﻟﻘﺪر؛ ﻓﻬ و إِن ﻋﻈ�ﻮا اﻷ ﺮ و‬ ِ ‫وأ ﺎ اﻟ�ﻌﺘ ِﺰﻟﺔ ﻓﻬ ﻳﻨﻔﻮن اﻟﺼﻔ‬
َْ ََ َ ْ َ ْ َْ َ ْ� َ َْ ْ ُ َ ْ ْ َ َ ْ ََ ْ ْ � ْ ٌ َْ ْ َ َ َ ْ َ ُ � َ ُ ْ َُ َْ َ َ
‫ﻴﺪ ﻊ إﻧﺎﻜ ِر‬ ِ ‫اﻹﻗﺮار ﺑِﺎﻷ ِﺮ واﻟﻨﻬ ِﻲ واﻟﻮﻋ ِﺪ واﻟﻮ ِﻋ‬ ِ ‫ و‬،‫ﺎب‬ِ ‫ﻴﻬ ﻧﻮَع ِ ﻦ اﻟﺸﺮ ِك ِﻦ ﻫﺬا اﻟﺒ‬ ِ ‫ﻴﻪ؛ ﻓﻬ ﻳﻜﺬﺑﻮن ﺑِﺎﻟﻘﺪ ِر ﻓ ِﻔ‬
ِ ‫وﻏﻠﻮا ِﻓ‬
ْ ْ َ � َ َ َ � ََ ْ ُ َ َْ ََ َ ْ
َ ْ َ ْ َ ْ َ ْ � َ ْ ْ َ ْ َ َ َ َ ْ َ ْ ‫ْاﻟ َﻘ َﺪر َﺧ ْﻴ ٌﺮ ْﻦ‬
‫ﻴﻦ َ ﻦ َﻳﻨ ِﻔﻲ‬ ‫ﺎﺑ ِﻌ‬ِ ‫ﻴﺪ وﻟِﻬﺬا ﻟ ﻳﻜﻦ ِﻓﻲ ز ِﻦ اﻟﺼﺤﺎﺑ ِﺔ واﻟﺘ‬ ِ ‫اﻹﻗﺮ ِار ِﺑﺎﻟﻘﺪ ِر ﻊ إﻧﺎﻜ ِر اﻷ ِﺮ واﻟﻨﻬ ِﻲ واﻟﻮﻋ ِﺪ واﻟﻮ ِﻋ‬ ِ ِ ِ
ً�َ َ ْ ْ َُ َْ َ� َ ُ َ َ ْْ َ َ َ ََ ُ� ََْ ْ َ ََ َْ َ َ َ َ َْ َ َ ْ َْ َ َ ْ� َ َ َْ ْ
‫ اﻟﺤﺮورﻳﺔ و إِﻧ�ﺎ ﻳﻈﻬﺮ ِﻦ اﻟ ِﺒﺪ ِع أوﻻ‬:‫ﻴﻬ اﻟﺨﻮ ِار ج‬ ِ ‫ﻴﻬ اﻟﻘﺪ ِر ﻳﺔ ﻛ�ﺎ ﻧﺒﻎ ِﻓ‬ ِ ‫اﻷ ﺮ و َاﻟﻨﻬﻲ واﻟﻮﻋﺪ واﻟﻮ ِﻋﻴﺪ وﺎﻛن ﻗﺪ ﻧﺒﻎ ِﻓ‬
ُ ْ ْ ْ َ � ُ ُ َُ ْ َ َُ َ َ�َُ َ ْ َ َ َ
‫ﻮر اﻟﻨ ُﺒ �ﻮ ِة ﻗ ِﻮ َﻳﺖ اﻟ ِﺒﺪ َﻋﺔ‬
ِ ‫ﺎ ﺎﻛن أﺧﻔﻰ وﻛﻠ�ﺎ ﺿﻌﻒ ﻦ ﻳﻘﻮم ﺑِﻨ‬
As for the Mu’tazilah, they negate the Attributes and approach the view of Jahm, but they
deny Qadar. Although they emphasize the Command, Prohibition, Promise (Wa’d), and
Threat (Wa’"d), and go to extremes therein, they deny the Divine Decree (Qadar). Thus,
they possess a type of Shirk from this angle [by attributing creative power over actions to
humans]. Affirming the Command, Prohibition, Promise, and Threat while denying Qadar
is better than affirming Qadar while denying the Command, Prohibition, Promise, and
Threat. This is why during the time of the Companions (Ṣaḥ!bah) and their successors
(T!bi’"n), there was no one who denied the Command, Prohibition, Promise, and Threat,
whereas the Qadariyyah had emerged among them, just as the Khaw!rij (specifically the
Ḥarūriyyah) had emerged. Innovations (Bida’) initially appear in their subtler forms, and
whenever those who uphold the light of Prophethood weaken, innovation strengthens.
ْ ْ َ َ َْ ْ َ ْ ْ َ ْ� َْْ ْ ْ َ ْ َ َ َ� َْ ْ ََ َ ْ َ َُ ْ َ َ � َ ُ � َ َُْ َََُ
: ‫ ﺷ �ﺮ ِﻦ اﻟﻘ َﺪ ِر �ﻳ ِﺔ اﻟ ُ�ﻌﺘ ِﺰﻟ ِﺔ َوﻧﺤ ِﻮ ِﻫ‬:‫اﺿ ِﻬ َﻋﻦ اﻷ ِﺮ َواﻟﻨﻬ ِﻲ‬ ِ ‫ﻓﻬﺆﻻ ِء اﻟ�ﺘﺼﻮﻓﻮن اﻟ ِﺬﻳﻦ ﻳﺸﻬﺪون اﻟﺤ ِﻘﻴﻘﺔ اﻟﻜﻮﻧِﻴﺔ ﻊ إﻋﺮ‬
ْ َ ْ َ ْ � َ ََ َ ُ َ َ َ َ ْ َ ْ َ َ ُ� َ َ َْ ُ َ َ � َ ْ ُْ َ ُ ْ ُ ََُ َ َ ُ َْ َ ُ ْ ُ َ َ ُ
﴾‫ ﴿ﻟﻮ ﺷﺎء اﷲ ﺎ أﺷﺮﻛﻨﺎ وﻻ آﺑﺎؤﻧﺎ وﻻ ﺣﺮ ﻨﺎ ِﻦ ﺷﻲ ٍء‬:‫ﻳﻦ ﻗﺎﻟﻮا‬ ‫أوﻟ ِﺌﻚ ﻳﺸ ِﺒﻬﻮن اﻟ�ﺠﻮس وﻫﺆﻻ ِء ﻳﺸ ِﺒﻬﻮن اﻟ�ﺸ ِﺮ ِﻛﻴﻦ اﻟ ِﺬ‬
‫ﺎن‬ َ ‫ﻮن َﺷ �ﺮ ْﻦ ْاﻟ َ� ُﺠﻮس َﻓ َﻬ َﺬا أَ ْﺻ ٌﻞ َﻋﻈﻴ ٌ َﻋ َﻠﻰ ْاﻟ ُ� ْﺴﻠ أَ ْن َﻳ ْﻌﺮ َﻓ ُﻪ؛ َﻓﺈ �ﻧ ُﻪ أ ْﺻ ُﻞ ْاﻹ ْﺳ َﻼ �اﻟﺬي َﻳ َﺘ َ� �ﻴ ُﺰ ﺑﻪ أ ْﺻ ُﻞ ْاﻹ‬
�‫ﻳ‬
َ َ َ ‫َو ْاﻟ ُ� ْﺸﺮ ُﻛ‬
ِ ِ ِِ ِ ِ‫ِ م‬ ِ ِ ِِ ِ ِ ِ ِ
َ َ َ
� ْ ٌ َ َ َ ْ َ � ُ ُ َ ً � َ ُ � َ ُ� � ََ َ ْ َ َ َ َ َ � َ َ ُ َ ْ ‫ْﻦ أَ ْﻫﻞ ْاﻟ ُﻜ ْﻔﺮ َو ُﻫ َﻮ‬
‫ﺎس‬ ِ ‫ وﻗﺪ وﻗﻊ ﻛ ِﺜﻴﺮ ِﻦ اﻟﻨ‬.‫اﷲ‬ ِ ‫ ﺷﻬﺎد ِة أن ﻻ إﻟﻪ إﻻ اﷲ وأن ﺤ�ﺪا رﺳﻮل‬:‫اﻹﻳ�ﺎن ﺑﺎﻟﻮﺣﺪاﻧﻴﺔ واﻟﺮﺳﺎﻟ ِﺔ‬ ِ ِ ِ ِ
َ َْْ َ ْ ْ َ ْ� َ ْ � َ َ ُ � َ � َ َ َ َ َ َ َْ َْ ْ َ ْ ْ َ َ َ َ َْ ْ
‫ﻴﺪ واﻟ ِﻌﻠ ِ واﻟ�ﻌ ِﺮﻓ ِﺔ‬ ِ ‫اﻹﺧﻼ ِل ﺑِﺤ ِﻘﻴﻘ ِﺔ ﻫﺬﻳ ِﻦ اﻷﺻﻠﻴ ِﻦ أو أﺣ ِﺪ ِﻫ�ﺎ ﻊ ﻇﻨ ِﻪ أﻧﻪ ِﻓﻲ ﻏﺎﻳ ِﺔ اﻟﺘﺤ ِﻘ‬
ِ ‫ﻴﻖ واﻟﺘﻮ ِﺣ‬ ِ ‫ِﻓﻲ‬
Therefore, those Sufis who witness the Cosmic Reality (Al-Ḥaq"qah al-Kawniyyah, i.e.,
focus solely on All!h’s Lordship and Decree) while disregarding the Command and
Prohibition are worse than the Qadariyyah Mu’tazilah and their likes. The latter
[Mu’tazilah] resemble the Majūs (Zoroastrians, perhaps due to the dualistic implication
of denying All!h’s creation of evil actions), while the former [Sufis disregarding the
Shar"’ah] resemble the polytheists who said: {Had All!h willed, we would not have
associated partners [with Him], nor would our fathers, nor would we have forbidden
anything.} [Al-An’!m: 148]. And the polytheists (Mushrikūn) are worse than the Majūs.
This is a tremendous principle that a Muslim must know, for it is the foundation of Isl!m
by which the essence of faith (A)l al-(m!n) is distinguished from the people of disbelief
(Ahl al-Kufr). It is the belief in the Oneness (Waḥd!niyyah) and the Messengership
(Ris!lah): the testimony that L! il!ha ill! All!h (There is no god worthy of worship except
All!h) and that Muḥammadun Rasūlull!h (Muḥammad is the Messenger of All!h). Many
people have fallen into deficiency regarding the reality of these two principles, or one of
them, while assuming they have reached the pinnacle of realization (Taḥq"q), Tawḥ"d,
knowledge (‘Ilm), and gnosis (Ma’rifah).
ُ � ‫إن َﻟ ْ َﻳ ْﻘ َﺘﺮ ْن ﺑﻪ ْإﻗ َﺮ ُار ُه ﺑﺄَ �ﻧ ُﻪ َﻻ َإﻟ َﻪ �إﻻ‬
ْ � ََ ْ ُْ َ ُُ َ َ ُُ َ َ َ �ُ � َ َ� � َ ُْْ ُ َْ َ
‫اﷲ‬ ِ ِِ ِ ِ ‫اب‬
‫اﷲ‬ ِ ‫ﻴﻪ ِﻦ ﻋﺬ‬ِ ‫ ﻻ ﻳﻨ ِﺠ‬:‫ﻓ ِﺈﻗﺮار اﻟ�ﺸ ِﺮ ِك ﺑِﺄن اﷲ رب ﻛﻞ ﺷ ْﻲ ٍء و ِﻠﻴﻜﻪ وﺧﺎﻟِﻘﻪ‬
ََْ ْ ََ َ َ ‫ﺎﻋ ُﺘ ُﻪ ﻓ‬ َ
َ ‫ﻴ�ﺎ أ ْﺧ َﺒ َﺮ َو َﻃ‬ َ َ
ُ ْ َ ُ ََ � ُ ُ َ ً� َ ُ � َ َُ � ٌ َ َ َ َ ْ � َ ْ َ ََ
‫ﻴ�ﺎ أ َ َﺮ ﻓﻼ ُﺑ �ﺪ ِﻦ اﻟﻜﻼمِ ِﻓﻲ‬ ِ
َ ‫ﻳﻘ ُﻪ ﻓ‬
ِ ‫اﷲ ﻓﻴ ِﺠﺐ ﺗﺼ ِﺪ‬ ِ ‫ﻓﻼ ﻳﺴﺘ ِﺤﻖ اﻟ ِﻌﺒﺎدة أﺣﺪ إﻻ ﻫﻮ؛ وأن ﺤ�ﺪا رﺳﻮل‬
َْ ْ َ ْ ْ َ
‫َﻫﺬﻳ ِﻦ اﻷﺻﻠﻴ ِﻦ‬
Thus, a polytheist’s affirmation that All!h is the Lord of all things, its Sovereign, and its
Creator will not save him from All!h’s punishment if it is not coupled with his affirmation
that L! il!ha ill! All!h – meaning none deserves worship except Him – and that
Muḥammadun Rasūlull!h – which necessitates believing him in what he reported and
obeying him in what he commanded. Therefore, it is necessary to elaborate on these two

96
fundamental principles:
ْ ُ َ ُ ْ َ � َ َْ َ ْ ُ َ َْ َ َ َ ُ َ ْ َ ْ ُ � َ َ � َ َ َ َ َ ْ ُ ْ ْ َ َ َ ْ َ ُ َ َ ْ ُ ُ � َ � َ ْ ُ َْ ُ � َ ْ ُ ْ َ ْ
‫اﷲ ﻳﺪﻋﻮﻧﻬ‬ِ ‫اﻹﻟ ِﻬﻴ ِﺔ ﻓ ِﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ أﺧﺒﺮ ﻋﻦ اﻟ�ﺸ ِﺮ ِﻛﻴﻦ ﻛ�ﺎ ﺗﻘﺪم ﺑِﺄﻧﻬ أﺛﺒﺘﻮا وﺳﺎﺋِﻂ ﺑﻴﻨﻬ وﺑﻴﻦ‬ ِ ‫اﻷﺻﻞ اﻷول ﺗﻮ ِﺣﻴﺪ‬
َُ َ ُ َُ َ ُ َُ َ ََُُْْ ََ ُْ � ُ َ َ َ �
‫ﻮن َﻫﺆﻻ ِء ﺷﻔ َﻌﺎؤﻧﺎ‬ ‫ون‬ ُ ‫ون ْﻦ‬
‫د‬ َ ‫ ﴿ َو َﻳ ْﻌ ُﺒ ُﺪ‬:‫اﷲ َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬ � ْ ُ َ ََ ُ َُْ ُ �َ َ
‫اﷲ ﺎ ﻻ ﻳﻀﺮﻫ وﻻ ﻳﻨﻔﻌﻬ و ﻳﻘﻮﻟ‬ ِ ِ ِ ِ ِ ِ ‫و ﻳﺘﺨِ ﺬوﻧﻬ ﺷﻔﻌﺎء ِﺑﺪ‬
‫ن‬ ‫إذ‬ ‫ون‬
َ َ َ
َ ‫ﺎوات َو َﻻ ﻓﻲ اﻷ ْرض ُﺳ ْﺒ َﺤ َﺎﻧ ُﻪ َو َﺗ َﻌ َﺎﻟﻰ َﻋ ��ﺎ ُﻳ ْﺸﺮ ُﻛ‬
َ ‫ﻮن﴾ َﻓﺄ ْﺧ َﺒ َﺮ أ �ن َﻫ ُﺆ َﻻء �اﻟﺬ‬ ْ َ َ � ُ َ ْ َ َ َ َ � َ ُ � َ ُ َ ْ ُ � ‫ﻋ ْﻨ َﺪ‬
‫ﻳﻦ‬ ِ ِ ِ ِ ِ ِ �‫اﷲ ﻗﻞ أﺗﻨﺒﺌﻮن اﷲ ِﺑ�ﺎ ﻻ ﻳﻌﻠ ِﻓﻲ اﻟﺴ‬ ِ ِ
َ ‫�اﺗ َﺨ ُﺬوا َﻫ ُﺆ َﻻء ُﺷ َﻔ َﻌ‬
َ‫ﺎء ُ ْﺸﺮ ُﻛﻮن‬
ِ ِ
The First Principle: Tawḥ"d of Divinity (Tawḥ"d al-Il!hiyyah): For He, the Glorified,
informed about the polytheists, as mentioned earlier, that they affirmed intermediaries
(Was!’i') between themselves and All!h, invoking them and taking them as intercessors
(Shufa’!’) without All!h’s permission. All!h Almighty said: {And they worship other than
All!h that which neither harms them nor benefits them, and they say, ‘These are our
intercessors with All!h.’ Say, ‘Do you inform All!h of something He does not know in the
heavens or on the earth?’ Exalted is He and high above what they associate with Him!}
[Yūnus: 18]. Thus, He informed that those who took these [beings] as intercessors are
polytheists (Mushrikūn).
ْ � ْ ْ ً ْ ُ � ََ َ ُ َ ُْ َْ َ َ َ َ � َْ َ ْ ْ َ َ َ َ
‫اﻟﺮﺣ َ� ُﻦ ﺑِ ُﻀ �ﺮ‬ ‫ﻮن﴾ ﴿أأﺗﺨِ ﺬ ِﻦ ُدوﻧِ ِﻪ آﻟِ َﻬﺔ إن ُﻳ ِﺮد ِن‬ ‫َوﻗﺎل ﺗ َﻌﺎﻟﻰ َﻋﻦ ُ ﺆ ِ ِﻦ ﻳﺲ ﴿ َو َ ﺎ ﻟِ َﻲ ﻻ أﻋ ُﺒ ُﺪ اﻟ ِﺬي ﻓﻄﺮﻧِﻲ و إِﻟﻴ ِﻪ ﺗﺮﺟﻌ‬
ََْ َ َ َ َ َُ ْ َ ُْ� َ ُ َْ � ُ َ َ َ ً � ُ ُْ ََ ًَْ َُُْ َ َ �َ ُْ َ
‫ ﴿ َوﻟﻘﺪ‬:‫ﻮن﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ِ ‫ﻴﻦ﴾ ﴿إﻧﻲ آ ﻨﺖ ِﺑﺮﺑﻜ ﻓﺎﺳ�ﻌ‬ ٍ ‫ون﴾ ﴿إﻧﻲ إذا ﻟ ِﻔﻲ ﺿﻼ ٍل ِﺒ‬ ِ ‫ﻻ ﺗﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎﻋﺘﻬ ﺷﻴﺌﺎ و َﻻ ﻳﻨ ِﻘﺬ‬
َ
ُْ� ُْ َْ َ َ � ْ
ُ َ َ َ ُ ْ ُ َ َ ََ َ َ ْ ُ ُ ُ َ َ َ ْ ُ َ � َ َ ُْ ْ ََ َ � َ َ � ْ ُ َ َْ َ َ َ َ َُ َ ُ ُ ْ
‫ﺎءﻛ ُ اﻟ ِﺬﻳﻦ زﻋ�ﺘ أﻧﻬ‬ ‫ﻮرﻛ و ﺎ ﻧﺮى ﻌﻜ ﺷﻔﻌ‬ ِ ‫ِﺟﺌﺘ�ﻮﻧﺎ ﻓﺮادى ﻛ�ﺎ ﺧﻠﻘﻨﺎﻛ أول ﺮ ٍة وﺗﺮﻛﺘ ﺎ ﺧﻮﻟﻨﺎﻛ و راء ﻇﻬ‬
ُ،‫ﻮن﴾ َﻓﺄَ ْﺧ َﺒ َﺮ ُﺳ ْﺒ َﺤ َﺎﻧ ُﻪ َﻋ ْﻦ ُﺷ َﻔ َﻌﺎﺋﻬ ْ أَ �ﻧ ُﻬ ْ َز َﻋ ُ�ﻮا أَ �ﻧ ُﻬ ْ ﻓﻴﻬ ْ ُﺷ َﺮ َﺎﻛء‬
َ �ُ ‫ﻴﻜ ْ ُﺷ َﺮ َﺎﻛ ُء َﻟ َﻘ ْﺪ َﺗ َﻘ �ﻄ َﻊ َﺑ ْﻴ َﻨ ُﻜ ْ َو َﺿ �ﻞ َﻋ ْﻨ ُﻜ ْ َ ﺎ ُﻛ ْﻨ ُﺘ ْ َﺗ ْﺰ ُﻋ‬
ُ
‫ِﻓ‬
ِ ِ ِِ
All!h Almighty related concerning the believer mentioned in Sūrah Y!s"n: {And why
should I not worship He who created me and to whom you will be returned? Should I
take other than Him deities [whose] intercession will not avail me at all if the Most
Merciful intends for me some adversity, nor can they save me? Indeed, I would then be
in manifest error. Indeed, I have believed in your Lord, so listen to me.} [Y!s"n: 22-25].
And All!h Almighty said: {And you have certainly come to Us alone as We created you
the first time, and you have left whatever We bestowed upon you behind you. And We
do not see with you your ‘intercessors’ whom you claimed that they were partners [with
All!h] among you. It has [all] been severed between you, and lost from you is what you
used to claim.} [Al-An’!m: 94]. Thus, He, the Glorified, informed concerning their
intercessors that they [the polytheists] claimed they were partners [with All!h] regarding
them.
ْ َ ً ُ َ َ � � ُْ َ ُ ْ َ ََ ً ْ َ َ ُ ْ َ َ ُ َ َْ َ َ ُْ َ َ َ ُ � ْ ُ َ � َ َ َ َ َ
‫ﺎﻋﺔ َﺟ ِ ﻴﻌﺎ ﻟ ُﻪ ُ ﻠ ُﻚ‬ ‫ﷲ اﻟﺸﻔ‬ِ ِ ‫اﷲ ﺷﻔﻌﺎء ﻗﻞ أوﻟﻮ ﺎﻛﻧﻮا ﻻ ﻳ� ِﻠﻜﻮن ﺷﻴﺌﺎ وﻻ ﻳﻌ ِﻘﻠﻮن﴾ ﴿ﻗﻞ‬ ِ ‫ون‬ ِ ‫ ﴿أمِ اﺗﺨﺬوا ِﻦ ُد‬:‫َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬
َ ‫ ﴿ َوأَ ْﻧﺬ ْر ﺑﻪ �اﻟﺬ‬:‫ ﴿ َ ﺎ َﻟ ُﻜ ْ ْﻦ ُدوﻧﻪ ْﻦ َوﻟ �ﻲ َو َﻻ َﺷﻔﻴﻊ﴾ َو َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬:‫ﻮن﴾ َو َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬
َ ‫اﻷ ْرض ُﺛ � َإﻟ ْﻴﻪ ُﺗ ْﺮ َﺟ ُﻌ‬َْ َ َ َ �
‫ﻳﻦ‬ ِ ِِ ِ ٍ ِ ِ ِ ِِ ِ ِ ِ ‫ات و‬ ِ ‫اﻟﺴ�ﺎو‬
ْ � ْ َ ْ � َ ْ َ َ َ َ ٌ َ ََ � َ ْ ْ َ َْ ْ َ َ ْ َْ َ ُ َ َ
﴾‫ ﴿ َ ﻦ ذا اﻟ ِﺬي َﻳﺸﻔ ُﻊ ِﻋﻨ َﺪ ُه إﻻ ِﺑ ِﺈذ ِﻧ ِﻪ‬:‫ﻴﻊ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ﻮن أن ُﻳﺤﺸ ُﺮ وا إﻟﻰ َر �ﺑ ِﻬ ﻟﻴ َﺲ ﻟ ُﻬ ِﻦ ُدو ِﻧ ِﻪ و ِﻟﻲ وﻻ ﺷ ِﻔ‬ ‫ﻳﺨﺎﻓ‬
All!h Almighty said: {Or have they taken other than All!h as intercessors? Say, ‘Even
though they do not possess [power over] anything, nor do they reason?’ Say, ‘To All!h
belongs [all] intercession entirely. To Him belongs the dominion of the heavens and the
earth. Then to Him you will be returned.’} [Az-Zumar: 43-44]. And He said: {...you have
not besides Him any protector or intercessor.} [As-Sajdah: 4]. And He said: {And warn by
it [the Qur’!n] those who fear that they will be gathered before their Lord – for them
besides Him will be no protector and no intercessor...} [Al-An’!m: 51]. And He said: {...Who
is it that can intercede with Him except by His permission?...} [Al-Baqarah: 255].
َْ َ ‫ﻮﻧ ُﻪ ﺑ ْﺎﻟ َﻘ ْﻮل َو ُﻫ ْ ﺑﺄَ ْ ﺮه َﻳ ْﻌ َ� ُﻠ‬
‫ﻮن﴾ ﴿ َﻳﻌﻠ ُ َ ﺎ‬
َ ُ ْ َ َ َ ُ َ ْ ُ ٌ َ َْ َُ َ ْ ُ ًََ ُ َ ْ � َ َ � ُ َ َ َ ََ َ ََ
ِِ ِ ِ ِ ‫ ﴿وﻗﺎﻟﻮا اﺗﺨﺬ اﻟﺮﺣ�ﻦ وﻟﺪا ﺳﺒﺤﺎﻧﻪ ﺑﻞ ِﻋﺒﺎد ﻜﺮ ﻮن﴾ ﴿ﻻ ﻳﺴ ِﺒﻘ‬:‫وﻗﺎل َ ﺗﻌﺎﻟﻰ‬
َ َ � ََ ْ ََْ َ
َ َ َ َ َ َ ُ ْ ُ َ ْ َ ْ ْ ُ َ َ َ ْ َ � َ ُ َ ْ َ َ َ ْ ُ َ ْ َ َ َ ْ ْ َ َْ
‫ات‬ِ ‫ ﴿وﻛ ِﻦ ﻠ ٍﻚ ِﻓﻲ اﻟﺴ�ﺎو‬:‫ﻳﻬ و ﺎ ﺧﻠﻔﻬ وﻻ ﻳﺸﻔﻌﻮن إﻻ ﻟِ� ِﻦ ارﺗﻀﻰ وﻫ ِﻦ ﺧﺸﻴ ِﺘ ِﻪ ﺸ ِﻔﻘﻮن﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ ‫ﺑﻴﻦ أﻳ ِﺪ‬
� ُ ْ َُْْ َ َ � ُ ْ ُ َ ََ َ ََ َ َْ َ ُ َ َ ْ َ ُ� َ َ َْ ْ َ َْ ْ � ً َْ ُُْ َ َ َ ُْ َ
ِ ‫ون‬
‫اﷲ‬ ِ ‫ ﴿ﻗ ِﻞ ادﻋﻮا اﻟ ِﺬﻳﻦ زﻋ�ﺘ ِﻦ د‬:‫ﻻ ﺗﻐ ِﻨﻲ ﺷﻔﺎﻋﺘﻬ ﺷﻴﺌﺎ إﻻ ِﻦ ﺑﻌ ِﺪ أن ﻳﺄذن اﷲ ﻟِ�ﻦ ﻳﺸﺎء و ﻳﺮﺿﻰ﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬

97
ُ َ َ � ُ َ َْ ََ َ ْ ُْْ َُ َ َ ْ ْ َ َُْ َ َ َْْ ََ َ َ � �َ َ َْ َ ُ َْ َ
‫ﺎﻋﺔ‬ ‫ﻴﺮ﴾ ﴿وﻻ ﺗﻨﻔﻊ اﻟﺸﻔ‬ ِ ‫ات وﻻ ِﻓﻲ اﻷر ِض و ﺎ ﻟﻬ ِﻓ‬
ٍ ‫ﻴﻬ�ﺎ ِﻦ ِﺷﺮ ٍك و ﺎ ﻟﻪ ِﻨﻬ ِﻦ ﻇ ِﻬ‬ ِ ‫ﻻ ﻳ� ِﻠﻜﻮن ِﺜﻘﺎل ذر ٍة ِﻓﻲ اﻟﺴ�ﺎو‬
َ َ ْ � ْ
﴾‫ِﻋﻨ َﺪ ُه إﻻ ﻟِ َ�ﻦ أ ِذ َن ﻟ ُﻪ‬
All!h Almighty said: {And they say, ‘The Most Merciful has taken a son.’ Exalted is He!
Rather, they [those they attribute as offspring, like angels] are [but] honored servants.
They cannot precede Him in speech, and they act by His command. He knows what is
[presently] before them and what will be after them, and they cannot intercede except
for one whom He approves, and they, from fear of Him, are apprehensive.} [Al-Anbiy!’:
26-28]. And He said: {And how many angels there are in the heavens whose intercession
will not avail at all except after All!h has given permission for whom He wills and
approves.} [An-Najm: 26]. And He said: {Say, [O Muḥammad], ‘Invoke those you claim
[as deities] besides All!h.’ They do not possess an atom’s weight [of ability] in the heavens
or on the earth, and they have therein no share [of partnership], nor is there for Him from
among them any assistant. And intercession does not benefit with Him except for one
whom He permits.} [Saba’: 22-23].
َ ُ ً ْ َ ََ ُْ َْ � �
َ ‫وﻟﺌ َﻚ �اﻟﺬ‬
َ ‫ﻳﻦ َﻳ ْﺪ ُﻋ‬ َ ْ َ َ ُ َْ ََ ُ ْ َُْْ َ َ � ُ ْ ُ َ ََ َ ََ
‫ﻮن‬ ِ ِ ‫ ﴿ﻗ ِﻞ ادﻋﻮا اﻟ ِﺬﻳﻦ زﻋ�ﺘ ِﻦ دوﻧِ ِﻪ ﻓﻼ ﻳ� ِﻠﻜﻮن ﻛﺸﻒ اﻟﻀﺮ ﻋﻨﻜ وﻻ ﺗﺤ ِﻮ ﻳﻼ﴾ ﴿أ‬:‫وﻗﺎل ﺗﻌﺎﻟﻰ‬
ْ ٌَ َ َ ً ُ ْ َ َ ‫إن َﻋ َﺬ‬
� ‫ﻮن َﻋ َﺬ َاﺑ ُﻪ‬ ُ َ َ َ َُ َ ْ َ َ ُ َْ َ ُ َ َْ ُْ�َ ََ َْ ُ � َ َ َ ُ َ َْ
‫اب َر �ﺑ َﻚ ﺎﻛ َن َ ﺤﺬورا﴾ ﻗﺎل َﻃﺎﺋِﻔﺔ ِﻦ‬ َ ‫ﺎﻓ‬ ‫ﻳﺒﺘﻐﻮن إﻟﻰ رﺑ ِﻬ اﻟﻮ ِﺳﻴﻠﺔ أﻳﻬ أﻗﺮب و ﻳﺮﺟﻮن رﺣ�ﺘﻪ و ﻳﺨ‬
َ َ
َ َ ُ � ََ َ َ َ ْ ْ َ َ َ َ َ ْ � َ ُ �َُ َ َ ْ َ ُ� َ َ ََْ َ َ َ َ ْ َ َ َ ْ َ َ ْ َ ُ ْ َ ُ َْ ٌ َْ َ َ َ �
‫ﻮن إﻟﻰ‬ ‫ ﺎﻛن ﻗﻮم ﻳﺪﻋﻮن اﻟﻌﺰ ﻳﺮ واﻟ� ِﺴﻴﺢ واﻟ�ﻼ ِﺋﻜﺔ ﻓﺄﻧﺰل اﷲ ﻫ ِﺬ ِه اﻵﻳﺔ ﻳﺒﻴﻦ ِﻓﻴﻬﺎ أن اﻟ�ﻼ ِﺋﻜﺔ واﻷﻧ ِﺒﻴﺎء ﻳﺘﻘﺮﺑ‬:‫اﻟﺴﻠ ِﻒ‬
َ َ ُ َ َ َ ََُ ْ َ َ ُ َْ َ �
‫ﻮن َﻋﺬ َاﺑ ُﻪ‬‫اﷲ و ﻳﺮﺟﻮن رﺣ�ﺘﻪ و ﻳﺨﺎﻓ‬ِ
All!h Almighty said: {Say, ‘Invoke those whom you claim [as deities] besides Him, for
they do not possess the ability to remove adversity from you or to transfer it.’ Those
whom they invoke seek means of access (Was"lah) to their Lord, [striving as to] which of
them would be nearest, and they hope for His mercy and fear His punishment. Indeed,
the punishment of your Lord is ever feared.} [Al-Isr!’: 56-57]. A group among the Salaf
(pious predecessors) said: ‘There were people who used to invoke ‘Uzayr, the Messiah,
and the angels, so All!h revealed this verse,’ clarifying therein that the angels and
Prophets themselves seek nearness to All!h, hope for His mercy, and fear His
punishment.
ْ َ ْ َْ ْ � �
‫ﺎد ِة َواﻟﺘ َﻮﻛ ِﻞ َواﻟﺨﻮ ِف َواﻟﺨﺸ َﻴ ِﺔ‬ َ ‫ﻮق؛ َﺎﻛ ْﻟﻌ َﺒ‬ ٌ ُ ْ َ
‫ﻴﻪ ﺨﻠ‬ ُ ُ ْ ُ َ � َ ُ َ َ َ ْ َ َ َ َ َ � � َ َ َ ْ َ ْ َ ‫اﻟﺘ ْﻮﺣ‬ � ْ َ ْ َ
ِ ِ ‫ أن ﻳﻌﻠ أن اﷲ ﺗﻌﺎﻟﻰ أﺛﺒﺖ ﻟﻪ ﺣﻘﺎ ﻻ ﻳﺸ ِﺮﻛﻪ ِﻓ‬:‫ﻴﺪ‬ ِ ِ ‫ﻴﻖ‬
ِ ‫و ِﻦ ﺗﺤ ِﻘ‬
� َ ْ َ َ ْ َ َْ َ َْ َْ � َ ََ َ َ َ ً ُ ْ َ ً ُ َْ َ ُ ََْ َ َ ًَ � َ َ َْ ْ َ َ َ ََ َ َ َ َ َ ْ� َ
‫ ﴿إﻧﺎ أﻧﺰﻟﻨﺎ إﻟﻴﻚ اﻟ ِﻜﺘﺎب ﺑِﺎﻟﺤﻖ‬:‫اﷲ إﻟﻬﺎ آﺧﺮ ﻓﺘﻘﻌﺪ ﺬ ﻮ ﺎ ﺨﺬوﻻ﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ ‫ ﴿ﻻ ﺗﺠﻌﻞ ﻊ‬:‫واﻟﺘﻘﻮى ﻛ�ﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‬
� َ َْ ََ ُْ َ ََ َ َ َ َ � َُ ً ْ ُ َ� َُ ْ َ ْ َ ُ ْ ُ � ُْ َ َ َ َ َ � َُ ً ْ ُ َ� ُ ْ َ
‫اﷲ‬
ِ ‫ﺮ‬ ‫ﻴ‬ ‫ﻐ‬ ‫ﻓ‬ ‫أ‬ ‫ﻞ‬ ‫ﻗ‬﴿ : ‫ﻰ‬ ‫ﺎﻟ‬ ‫ﻌ‬ ‫ﺗ‬ ‫ﺎل‬ ‫ﻗ‬‫و‬ ﴾ ‫ﻳﻦ‬ ‫اﻟﺪ‬ ‫ﻪ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﺼ‬ ‫ﻠ‬
ِ ‫ﺨ‬ ‫اﷲ‬ ‫ﺪ‬ ‫ﺒ‬ ‫ﻋ‬‫أ‬ ‫ن‬ ‫أ‬ ‫ت‬ ‫ﺮ‬ ِ ‫أ‬ ‫ﻲ‬ ‫إﻧ‬ ‫ﻞ‬ ‫ﻗ‬ ﴿ : ‫ﻳﻦ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ﻓﺎﻋﺒ ِﺪ اﷲ ﺨ ِﻠﺼﺎ ﻟﻪ اﻟﺪ‬
َ َ َ
ُ﴾‫اﷲ َ ﺎ ﻟ ُﻜ ْ ْﻦ إﻟﻪ ﻏ ْﻴ ُﺮه‬ �
َ ‫اﻋ ُﺒ ُﺪوا‬ ْ َْ ُ َُ ُ � ْ َُ َ � � َْ َ َ ُ َ ْ َ�َ ُُ ْ َ � ُ ُ َْ
ٍ ِ ﴿ :‫ ﴿اﻟﺸﺎ ِﻛ ِﺮ ﻳﻦ﴾ وﻛﻞ ِﻦ اﻟﺮﺳ ِﻞ ﻳﻘﻮل ﻟِﻘﻮ ِ ِﻪ‬:‫ﺗﺄ ﺮ وﻧﻲ أﻋﺒﺪ أﻳﻬﺎ اﻟﺠﺎ ِﻫﻠﻮن﴾ إﻟﻰ ﻗﻮﻟِ ِﻪ‬
Part of realizing Tawḥ"d is to know that All!h Almighty has affirmed rights exclusively for
Himself, in which no created being shares, such as worship (‘Ib!dah), reliance (Tawakkul),
fear (Khawf), awe (Khashyah), and piety (Taqwá). As All!h Almighty said: {Do not make
[as equal] with All!h another deity and [thereby] become censured and forsaken.} [Al-
Isr!’: 22]. And He said: {Indeed, We have sent down to you the Book in truth. So worship
All!h, [being] sincere to Him in religion.} [Az-Zumar: 2]. And He said: {Say, [O
Muḥammad], ‘Indeed, I have been commanded to worship All!h, sincere to Him in
religion.’} [Az-Zumar: 11]. And He said: {Say, ‘Then is it other than All!h that you order me
to worship, O ignorant ones?’} until His words: {...be among the grateful.’} [Az-Zumar: 64-
66]. And every Messenger says to his people: {Worship All!h; you have no deity other
than Him.} [e.g., Al-A’r!f: 59].
ُ � ‫ ﴿ ُﻗ ْﻞ َﺣ ْﺴﺒ َﻲ‬:‫ﻮن﴾ َو َﻗ َﺎل‬
َ ‫اﷲ َﻓ ْﻠ َﻴ َﺘ َﻮ �ﻛﻞ ْاﻟ ُ� ْﺆ ُﻨ‬ � َ َ َ َ ُْ ُُْْ ْ ُ� َََ � َ َ َ � َ� َ ََ َ َ َْ َ
‫اﷲ‬ ِ ِ ِ ِ ‫اﷲ ﻓﺘﻮﻛﻠﻮا إن ﻛﻨﺘ ﺆ ِ ِﻨﻴﻦ﴾ ﴿وﻋﻠﻰ‬ ِ ‫ ﴿وﻋﻠﻰ‬:‫وﻗﺪ ﻗﺎل ﺗﻌﺎﻟﻰ ِﻓﻲ اﻟﺘﻮﻛ ِﻞ‬
َ
ْ َ ْ ُ� َ ُْ َ ُ� َ ُ ْ َ ُ َ ُُ ُ َ َ ُ� ُ ُ َ َ ُ َ ْ ُ� َْ َ َ َ َ َ َ َ ‫َﻋ َﻠ ْﻴﻪ َﻳ َﺘ َﻮ �ﻛ ُﻞ ْاﻟ ُ� َﺘ َﻮ �ﻛ ُﻠ‬
‫اﷲ ِﻦ ﻓﻀ ِﻠ ِﻪ‬ ‫ ﴿وﻟﻮ أﻧﻬ رﺿﻮا ﺎ آﺗﺎﻫ اﷲ و رﺳﻮﻟﻪ وﻗﺎﻟﻮا ﺣﺴﺒﻨﺎ اﷲ ﺳﻴﺆﺗِﻴﻨﺎ‬:‫ﻮن﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ِ
َُْ ََْ ُ� َُ ْ َ ُ َ َ � َ� َ َ َ ُ ُ ُ َ َ ُ � ُ ُ َ َ َ ْ ْ َ َ َ َ ُ َ � َ � ُُ ُ َ َ
:‫ ﴿وﻗﺎﻟﻮا ﺣﺴﺒﻨﺎ اﷲ﴾ وﻟ ﻳﻘﻞ‬:‫ ﴿ ﺎ آﺗﺎﻫ اﷲ و رﺳﻮﻟﻪ﴾ وﻗﺎل ِﻓﻲ اﻟﺘﻮﻛ ِﻞ‬:‫ﺎن‬ ِ ‫اﻹﺗﻴ‬ ِ ‫ ﻓﻘﺎل ِﻓﻲ‬. ﴾‫اﷲ را ِﻏﺒﻮن‬ ِ ‫و رﺳﻮﻟﻪ إﻧﺎ إﻟﻰ‬

98
 � َ َ َ ْ َ ُ � َََُ � َ َ ْ ْ َ َ َ َ ْ ُ � َ ََ َ َ َ � ْ � ُ َ ْ ْ َُ َ َْ ْ � َ ُُ ُ َ َ
‫اﻟﺮ ُﺳﻮل ﻓ ِﺈ �ن اﻟ َﺤﻼل َ ﺎ أ َﺣﻠ ُﻪ‬ ‫اﻹﺣﻼل اﻟ ِﺬي ﺑﻠﻐﻪ‬ِ ‫اﻹﺑﺎﺣﺔ و‬ِ ‫اﻹﻋﻄﺎء اﻟﺸﺮ ِﻋﻲ وذﻟِﻚ ﻳﺘﻀ�ﻦ‬ ِ ‫اﻹﺗﻴﺎن ﻫﻮ‬
ِ ‫و رﺳﻮﻟﻪ؛ ِﻷن‬
ُ َْ َ َُْ ُْ ََ َ َ ُ ُ ُ َ ُ ُ � ُُ َ َ َ َ ََ َ َ َُ ََ َ َ � َ َُ�َ َ َ َ َ ْ َ
﴾‫ ﴿و ﺎ آﺗﺎﻛ اﻟﺮﺳﻮل ﻓﺨﺬوه و ﺎ ﻧﻬﺎﻛ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮا‬:‫واﻟﺤﺮام ﺎ ﺣﺮ ﻪ واﻟﺪﻳﻦ ﺎ ﺷﺮﻋﻪ ﻗﺎل ﺗﻌﺎﻟﻰ‬
All!h Almighty said regarding reliance (Tawakkul): {And upon All!h rely, if you should
be believers.} [Al-M!’idah: 23]. {And upon All!h let the believers rely.} [e.g., Āl ‘Imr!n:
122]. And He said: {Say, ‘Sufficient for me is All!h; upon Him rely the reliant.’} [Az-Zumar:
38]. And All!h Almighty said: {If only they had been satisfied with what All!h and His
Messenger gave them and said, ‘Sufficient for us is All!h; All!h will give us of His bounty,
and [so will] His Messenger. Indeed, we are desirous toward All!h.’} [At-Tawbah: 59].
Notice that regarding the giving (Al-Ity!n), He said: {what All!h and His Messenger gave
them}, but regarding sufficiency (Tawakkul), He said: {and said, ‘Sufficient for us is All!h
(Ḥasbun! All!h)’}, and did not add ‘and His Messenger.’ This is because the giving refers
to the legislative bestowal, which entails the permissibility and lawfulness conveyed by
the Messenger – for the lawful (Ḥal!l) is what He permitted, the unlawful (Ḥar!m) is
what He forbade, and the religion (D"n) is what He legislated. All!h Almighty said: {And
whatever the Messenger has given you – take it; and what he has forbidden you – refrain
from.} [Al-Ḥashr: 7].
ُْ َْ ْ َ ُْ َ ُ َ َ َْ َ � � ُ � ُ َُ َ َ َ � َ َ َ َ َ ْ َ ْ ُ� ََ َْ َ َ
‫ ﴿اﻟ ِﺬﻳﻦ ﻗﺎل ﻟﻬ اﻟﻨﺎس إن اﻟﻨﺎس ﻗﺪ ﺟ�ﻌﻮا ﻟﻜ ﻓﺎﺧﺸﻮﻫ‬:‫ﷲ َوﺣ َﺪ ُه ﺎﻛ ٍف َﻋﺒ َﺪ ُه ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫َوأ � ﺎ اﻟﺤﺴﺐ ﻓ ُﻬ َﻮ اﻟﺎﻜ ِﻓﻲ وا‬
ُ � ‫اﻟﻨﺒ �ﻲ َﺣ ْﺴ ُﺒ َﻚ‬
� َ� َ َ َ ََ َ َ َ ُْ� ُ ْ ُُ ْ َ ُ َ ْ َ ََُ ُ َْ َ ْ َ ُ� َُ ْ َ ُ َ َ ً َ ْ ُ َ ََ
‫اﷲ َو َ ِﻦ‬ ِ ‫ ﴿ﻳﺎ أﻳﻬﺎ‬:‫ وﻗﺎل ﺗﻌﺎﻟﻰ‬، ‫ﻓﺰادﻫ إﻳ�ﺎﻧﺎ وﻗﺎﻟﻮا َﺣﺴﺒﻨﺎ اﷲ وﻧِﻌ اﻟﻮ ِﻛﻴﻞ﴾ ﻓﻬﻮ وﺣﺪه ﺣﺴﺒﻬ ﻛﻠﻬ‬
ْ �
َ ‫اﷲ َواﻟ ُ� ْﺆ ﻨ‬ َ ْ َ � ُ َ ََُ ُ� َ ُ َ ُْ ْ ْ
َ ‫ﻴﻜ ْ ُﻛﻠ ُﻜ ْ َوﻟ ْﻴ َﺲ اﻟ ُ� َﺮ ُاد أ �ن‬ � ْ ْ ْ َ ‫�اﺗ َﺒ َﻌ َﻚ َﻦ ْاﻟ ُ� ْﺆ ﻨ‬
‫ﻴﻦ‬ ِِ ‫ﻴﻦ﴾ أ ْي َﺣﺴ ُﺒﻚ َو َﺣﺴ ُﺐ َ ﻦ اﺗ َﺒ َﻌﻚ ِﻦ اﻟ�ﺆ ِ ِﻨﻴﻦ ﻫﻮ اﷲ ﻓﻬﻮ ﺎﻛ ِﻓ‬ ِِ ِ
َََ ُ � ُ � َ َ ُ ُ ُ َ ْ َ ُ َ َ َ َْ ُ ُ ْ َ َ ُ َ ُ � َ َ ُ َ ْ َ َ ُ ْ ُ َْ ُ� ُ َ َ َ ُ ْ َ
‫ﻮل وﻫﺬا‬ ِ ‫ﺣﺴﺒﻚ ﻛ�ﺎ ﻳﻈﻨﻪ ﺑﻌﺾ اﻟﻐﺎﻟﻄﻴﻦ إذ ﻫﻮ وﺣﺪه ﺎﻛ ٍف ﻧ ِﺒﻴﻪ وﻫﻮ ﺣﺴﺒﻪ ﻟﻴﺲ ﻌﻪ ﻦ ﻳﻜﻮن َﻫﻮ و إِﻳﺎه ﺣﺴﺒﺎ ﻟِﻠﺮﺳ‬
ً َ ًَْ َ
ٌ ‫ﻴﻌﺎ د ْر َﻫ‬ َْ ْ ٌ َ ْ ًَْ َ ُ ْ َ ُ ََْ ُ ََُ ُ�َُ ٌ َْ َ � � َ ُ ْ َ َ � ََْ َ�
ِ ِ ‫ ﺣﺴﺒﻚ و ز ﻳﺪا ِدرﻫ أي ﻳﻜ ِﻔﻴﻚ و ز ﻳﺪا ﺟ‬:‫ِﻓﻲ اﻟﻠﻐ ِﺔ ﻛﻘﻮ ِل اﻟﺸﺎ ِﻋ ِﺮ ﻓﺤﺴﺒﻚ واﻟﻀﺤﺎك ﺳﻴﻒ ﻬﻨﺪ وﺗﻘﻮل اﻟﻌﺮب‬
As for Al-Ḥasb, it means the Sufficient (Al-K!f"), and All!h alone is sufficient for His
servant. As All!h Almighty said: {Those to whom people said, ‘Indeed, the people have
gathered against you, so fear them.’ But it [only] increased them in faith, and they said,
‘Sufficient for us is All!h, and [He is] the best Disposer of affairs.’} [Āl ‘Imr!n: 173]. Thus,
He alone is sufficient for all of them. And All!h Almighty said: {O Prophet, sufficient for
you is All!h and for whoever follows you of the believers.} [Al-Anf!l: 64]. This means:
Sufficient for you, and sufficient for those believers who follow you, is All!h. He is
sufficient for all of you. The meaning is not that All!h and the believers together are
sufficient for you, as some mistaken individuals assume, since He alone is sufficient for
His Prophet; He is his Sufficiency (Ḥasb), and there is no one alongside Him who, together
with Him, constitutes sufficiency for the Messenger. This linguistic structure is like the
poet’s saying: ‘Fa-ḥasbuka wa.-0aḥḥ!ka sayfun muhannadu’ [Sufficient for you and A.-
0aḥḥ!k is a fine Indian sword], meaning the sword is sufficient for both. And the Arabs
say: ‘Ḥasbuka wa Zaydan dirhamun’ [Sufficient for you and Zayd is a dirham], meaning a
dirham is sufficient for both you and Zayd together.
َ َ � َ َََْ َ ُ َْ ُ ُ َ َ َُ ْ�َ َ َ� َ ْ َ َ َُ ُ َ َ َ� ْ ْ� ْ َ ْ َْ ْ َ َ
‫ﺎﻋﺔ‬ ‫ ﴿ َو َ ﻦ ُﻳ ِﻄ ِﻊ اﷲ و رﺳﻮﻟﻪ و ﻳﺨﺶ اﷲ و ﻳﺘﻘ ِﻪ ﻓﺄوﻟ ِﺌﻚ ﻫ اﻟﻔﺎﺋِﺰ ون﴾ ﻓﺄﺛﺒﺖ اﻟﻄ‬:‫َوﻗﺎل ِﻓﻲ اﻟﺨﻮ ِف َواﻟﺨﺸ َﻴ ِﺔ َواﻟﺘﻘ َﻮى‬
ْ َ ٌ ُ ٌ َ َُْ �
َ � ‫اﻋ ُﺒ ُﺪوا‬
ُ ‫اﷲ َو �اﺗ ُﻘ‬ � َ ََ ْ َ ْ َ َََْ ُ � َ �
ٌ ‫اﻟﺘ ْﻘ َﻮى �ﷲ َو ْﺣ َﺪ ُه َﻛ َ�ﺎ َﻗ َﺎل ُﻧ‬
‫ﻮه‬ ‫ﻮح ﻋﻠﻴﻪ اﻟﺴﻼم ﴿إﻧﻲ ﻟﻜ ﻧ ِﺬﻳﺮ ِﺒﻴﻦ﴾ ﴿أ ِن‬ ِ ِ ‫ﻮل وأﺛﺒﺖ اﻟﺨﺸﻴﺔ و‬ ِ ‫ﷲ واﻟﺮﺳ‬ ِ ِ
َ � ‫ﺎع‬ َ
َ َ ََْ َ ُ � ْ ُ ْ َ ُ� َ � ‫ﺎﻋ َﺔ ﻟ‬
ُ ‫ﻠﺮ‬ � ‫اﻟﺘ ْﻘ َﻮى �ﷲ َو ْﺣ َﺪ ُه َو َﺟ َﻌ َﻞ‬
َ ‫اﻟﻄ‬ � َ ََ َ ْ َََ َ ُ ‫َوأَﻃ‬
‫اﷲ‬ ‫ﻮل؛ ﻓ ِﺈﻧﻪ ﻦ ﻳ ِﻄﻊ اﻟﺮﺳﻮل ﻓﻘﺪ أﻃ‬
ِ ‫ﺳ‬ ِ ِ ِ ‫و‬ ‫ة‬ ‫ﺎد‬ ‫ﺒ‬ ‫ﻌ‬
ِ ‫اﻟ‬ ‫ﻞ‬‫ﻌ‬ ‫ﺠ‬ ‫ﻓ‬ ﴾ ‫ﻮن‬‫ﻴﻌ‬
ِ ِ
Regarding fear (Khawf), awe (Khashyah), and piety (Taqwá), He said: {And whoever
obeys All!h and His Messenger and fears All!h (yakhsha All!h) and is mindful of Him
(yattaqhi) – it is those who are the attainers.} [An-Nūr: 52]. Here, He affirmed obedience
for All!h and the Messenger, but affirmed awe (Khashyah) and piety (Taqwá) for All!h
alone. Similarly, Nūḥ (peace be upon him) said: {‘Indeed, I am to you a clear warner,
[Saying], ‘Worship All!h, fear Him (wattaqūhu), and obey me.’} [Nūḥ: 2-3]. He designated
worship (‘Ib!dah) and piety (Taqwá) for All!h alone, and designated obedience (Ṭ!’ah)

99
for the Messenger; for indeed, whoever obeys the Messenger has obeyed All!h.
ُ َ ْ َ َ َ ُْ ُُْْ ْ ُ َ َ ُْ ُ َ َ ََ َ ََ َ ََ َْ ْ َ َ � ُ َ ْ َ ََ َ ََ َ َ َْ َ
‫ﻴﻦ﴾ َوﻗﺎل اﻟﺨ ِﻠﻴﻞ ﻋﻠﻴﻪ‬ ‫ﻮن إن ﻛﻨﺘ ﺆ ِ ِﻨ‬ ِ ‫ ﴿ﻓﻼ ﺗﺨﺎﻓﻮﻫ وﺧﺎﻓ‬:‫ َ﴿ﻓﻼ ﺗﺨﺸﻮ َا اﻟﻨﺎس واﺧﺸﻮ ِن﴾ وﻗ َﺎل ﺗﻌ َﺎﻟﻰ‬:‫وﻗﺪ ﻗﺎل ﺗﻌﺎﻟﻰ‬
� َ َْ َْ َ َ ً ْ ْ ُ َْ ْ َ َْ � ُْ ْ َ ْ ْ ُ � َ ُ َ َ ََ ُْ ْ َ ْ َ ُ َ َ َْ َ
‫ﺎﷲ َ ﺎ ﻟ ُﻳﻨ �ﺰل ِﺑ ِﻪ َﻋﻠﻴﻜ ُﺳﻠ َﻄﺎﻧﺎ ﻓﺄ �ي اﻟﻔ ِﺮ ﻳﻘﻴ ِﻦ أ َﺣﻖ‬ ِ ‫اﻟﺴﻼم ﴿وﻛﻴﻒ أﺧﺎف ﺎ أﺷﺮﻛﺘ وﻻ ﺗﺨﺎﻓﻮن أﻧﻜ أﺷﺮﻛﺘ ِﺑ‬
ْ َْ � َ ْ ُ
َ ْ ُ َُْ َ
َ ‫وﻟﺌ َﻚ َﻟ ُﻬ ُ اﻷ ْ ُﻦ َو ُﻫ ْ ُ ْﻬ َﺘ ُﺪ‬ ُ َْ ََْ َُ َ � َ َُ َْ ُُْْ ْ َْْ
‫ﻴﺤﻴ ِﻦ َﻋﻦ‬ ‫ون﴾ َو ِﻓﻲ اﻟﺼ ِﺤ‬ ِ ‫ِﺑﺎﻷ ِﻦ إن ﻛﻨﺘ ﺗﻌﻠ�ﻮن﴾ ﴿اﻟ ِﺬﻳﻦ آ ﻨﻮا وﻟ ﻳﻠ ِﺒﺴﻮا إﻳ�ﺎﻧﻬ ِﺑﻈﻠ ٍ أ‬
� َ ََ َْ ْ ْ َْ َ َ ُ َ � ُ َ ‫ َﻟ ��ﺎ َﻧ َﺰ َﻟ ْﺖ َﻫﺬه ْاﻵ َﻳ ُﺔ َﺷ �ﻖ َذﻟ َﻚ َﻋ َﻠﻰ أَ ْﺻ َﺤ‬:‫ْاﺑﻦ َ ْﺴ ُﻌﻮد أَ �ﻧ ُﻪ َﻗ َﺎل‬
‫ َوأ �ﻳﻨﺎ ﻟ َﻳﻈ ِﻠ ﻧﻔ َﺴ ُﻪ؟ ﻓﻘﺎل اﻟﻨ ِﺒ �ﻲ‬:‫اﷲ ﷺ َوﻗﺎﻟﻮا‬ ِ ‫ﻮل‬ ِ ‫ﺎب رﺳ‬ ِ ِ ِ ِ ٍ ِ
َ ‫ﺎي َﻓ ْﺎر َﻫ ُﺒﻮن﴾ ﴿ َو إ �ﻳ‬
‫ﺎي‬ َ ‫ ﴿ َﻓﺈ �ﻳ‬:‫ َو َﻗ َﺎل َﺗ َﻌ َﺎﻟﻰ‬. ﴾ ٌ ‫اﻟﺸ ْﺮ َك َﻟ ُﻈ ْﻠ ٌ َﻋﻈﻴ‬
� �
‫إن‬ :‫ﺢ‬ ‫ﻟ‬‫ﺎ‬ � ‫اﻟﺸ ْﺮ ُك أَ َو َﻟ ْ َﺗ ْﺴ َ� ُﻌﻮا َإﻟﻰ َﻗ ْﻮل ْاﻟ َﻌ ْﺒﺪ‬
‫اﻟﺼ‬
� َُ َ�
‫ﻮ‬ ‫ﻫ‬ ‫ﺎ‬ � ‫إﻧ‬﴿
ِ ِ ِ ِ ِِ ِ ِ ‫ﷺ‬
ُ� َ
﴾‫ﻮن‬ِ ‫ﻓﺎﺗﻘ‬
All!h Almighty has said: {...so fear not the people but fear Me (wakhshawn").} [Al-
M!’idah: 44]. And He said: {...so fear them not, but fear Me (wa kh!fūn"), if you are
[indeed] believers.} [Āl ‘Imr!n: 175]. And Al-Khal"l (Ibr!h"m, peace be upon him) said:
{And how should I fear what you associate while you do not fear that you have associated
with All!h that for which He has not sent down to you any authority? So which of the
two parties is more worthy of security, if you should know? They who believe and do not
mix their belief with wrongdoing (,ulm) – those will have security, and they are [rightly]
guided.} [Al-An’!m: 81-82]. It is reported in the two Ṣaḥ"ḥs from Ibn Mas’ūd (may All!h
be pleased with him) that he said: When this verse was revealed, it distressed the
companions of the Messenger of All!h (peace be upon him), and they said: ‘Which of us
has not wronged himself?’ The Prophet (peace be upon him) said: {‘It is only Shirk. Have
you not heard the saying of the righteous servant [Luqm!n]: {Indeed, Shirk is a great
wrongdoing (,ulm)} [Luqm!n: 13]?’} [Al-Bukh!r", 32; Muslim, 124]. And All!h Almighty
said: {...then fear Me alone (farhabūn").} [An-Naḥl: 51]. {...and fear Me alone (fattaqūn").}
[Al-Baqarah: 41].
َْ � َ � َ ْ ْ َ ََْ َ َ � ‫﴿ َ ْﻦ ُﻳﻄ ْﻊ‬:‫ﻮل ﻓﻲ ُﺧ ْﻄ َﺒﺘﻪ‬ُ َُ َ َ � � َ َْ ََ ْ َ
‫اﷲ َو َر ُﺳﻮﻟ ُﻪ ﻓﻘﺪ َرﺷ َﺪ َو َ ﻦ َﻳﻌ ِﺼ ِﻬ َ�ﺎ ﻓ ِﺈﻧ ُﻪ ﻻ َﻳ ُﻀ �ﺮ إﻻ ﻧﻔ َﺴ ُﻪ‬ ِ ِِ ِ ‫ﺎب أن اﻟﻨ ِﺒ �ﻲ ﷺ ﺎﻛن ﻳﻘ‬ ِ ‫و ِﻦ ﻫﺬا اﻟﺒ‬
َ‫ َﻗ َﺮن‬:‫ﺎﻋﺔ‬ � ‫ﺎء ُ َﺤ �� ٌﺪ﴾ َﻓﻔﻲ‬
َ ‫اﻟﻄ‬ َ ‫اﷲ ُﺛ � َﺷ‬
ُ � ‫ﺎء‬ ُ ُ ْ ََ ٌ � َ ُ َ َ َ ُ� َ َ َ ُ َُ ََ َ َ َ ً َْ َ� � ُ َ ْ ََ
َ ‫ﻮﻟﻮا َ ﺎ َﺷ‬ ‫ ﴿وﻻ ﺗﻘﻮﻟﻮا ﺎ ﺷﺎء اﷲ وﺷﺎء ﺤ�ﺪ وﻟ ِﻜﻦ ﻗ‬:‫﴾ وﻗﺎل‬.‫وﻟﻦ ﻳﻀﺮ اﷲ ﺷﻴﺌﺎ‬
ِ ِ
ْ َ � ٌَ َ ُ � ََ َ � َ َ ََ �ُ َْ َ َ ََ ْ ُ َْ َََ َ َْ ْ ْ ْ ُ � َ ْ
‫ﷲ ﻓ َ�ﻦ‬ ِ ِ ‫ﻮل ﻃﺎﻋﺔ‬ ِ ‫ﺳ‬ ‫اﻟﺮ‬ ‫ﺔ‬ ‫ﺎﻋ‬ ‫ﻃ‬ ‫ن‬ ‫ﻷ‬ ِ ‫ﻚ‬ ‫ﻟ‬
ِ ‫ذ‬‫و‬ ‫ﺛ‬ ‫ف‬ِ ‫ﺮ‬‫ﺤ‬ ‫ أ ﺮ أن ﻳﺠﻌﻞ ذﻟِﻚ ِﺑ‬:‫ َو ِﻓﻲ اﻟ� ِﺸﻴﺌ ِﺔ‬،‫ﻮل ِﺑﺎﺳ ِ ِﻪ ِﺑ َﺤﺮ ِف اﻟ َﻮ ِاو‬ ِ ‫َاﺳ اﻟﺮﺳ‬
َ َ � ً َ َ َ ْ ْ َ َ ُ َ َ ْ َ َْ َ َ َ ْ َ ُ � َ َُ � ُ �
َ ََ َ َ َ ْ َ َ َ َ ُ � َ َ
‫ و ﻻ‬،‫ﷲ‬ ِ ِ ‫ﻮل ِﺑﺨِ ﻼ ِف اﻟ� ِﺸﻴﺌ ِﺔ ﻓﻠﻴﺴﺖ ِﺸﻴﺌﺔ أﺣ ٍﺪ ِﻦ اﻟ ِﻌﺒﺎ ِد ِﺸﻴﺌﺔ‬ ِ ‫اﷲ ﻃﺎﻋﺔ اﻟﺮﺳ‬ ِ ‫ وﻃﺎﻋﺔ‬،‫أﻃﺎع اﻟﺮﺳﻮل ﻓﻘﺪ أﻃﺎع اﷲ‬
� ْ َ َ َْ ْ ْ ُ َ َْ ُ � َ َ َ َ ُ � ْ َ َ َْ ْ َ َ َ ُ� َ َ َ َْ َ ْ َ َ ً َ َْ ْ ُ � َُ َ
ُ‫اﷲ‬ ‫ و ﺎ ﺷﺎء اﻟﻨﺎس ﻟ ﻳﻜﻦ إن ﻟ ﻳﺸﺄ‬،‫اﷲ ﺴﺘﻠ ِﺰ ﺔ ﻟِ� ِﺸﻴﺌ ِﺔ اﻟ ِﻌﺒﺎ ِد ﺑﻞ ﺎ ﺷﺎء اﷲ ﺎﻛن و إِن ﻟ ﻳﺸﺄ اﻟﻨﺎس‬ ِ ‫ِﺸﻴﺌﺔ‬
Related to this principle is that the Prophet (peace be upon him) used to say in his
sermon (Khu'bah): {‘Whoever obeys All!h and His Messenger has indeed been guided
aright, and whoever disobeys them both harms only himself and will not harm All!h at
all.’} [Muslim, 870]. And he (peace be upon him) said: {‘Do not say, ‘What All!h wills and
Muḥammad wills’ (M! sh!’a All!hu wa sh!’a Muḥammadun), but rather say, ‘What All!h
wills, then what Muḥammad wills’ (M! sh!’a All!hu thumma sh!’a Muḥammadun).’}
[Aḥmad, 23448; classed as Saḥ"ḥ]. Thus, regarding obedience, he joined the Messenger’s
name with His [All!h’s] name using the conjunction ‘and’ (w!w). But regarding the will
(Mash"’ah), he commanded that it be joined using the conjunction ‘then’ (thumma). This
is because obedience to the Messenger is obedience to All!h; whoever obeys the
Messenger has obeyed All!h, and obedience to All!h entails obedience to the
Messenger. This is unlike the will; the will of any servant is not the will of All!h, nor does
All!h’s will necessitate the will of the servants. Rather, whatever All!h wills comes to be,
even if people do not will it; and whatever people will does not come to be, if All!h does
not will it.
َ َ َ َ َ ُ َ َْ ْ � ُ ُ ُْ � َ َ ُ َ َ ُْ ْ َ َ َْ َ َ � ُ ْ َْ
� ‫ َﺣ �ﻖ‬:‫اﻟﺜﺎﻧﻲ‬
:‫ﻴﻌ ُﻪ َوﻧﺘ ِﺒ َﻌ ُﻪ َوﻧﺮ ِﺿ َﻴ ُﻪ َوﻧ ِﺤ �ﺒ ُﻪ َوﻧ َﺴﻠ َ ِﻟ ُﺤﻜ ِ ِﻪ َوأ ﺜﺎل ذ ِﻟ َﻚ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬‫ﻮل ﷺ ﻓﻌﻠﻴﻨﺎ أن ﻧﺆ ِ ﻦ ِﺑ ِﻪ وﻧ ِﻄ‬
ِ ‫اﻟﺮ ُﺳ‬ ِ ‫اﻷﺻﻞ‬
ُْ ُ َََْ ُْ ُ َ َ َ ْ ُْ َ َ َ َ ُ ُ ُْ ْ َ � َ َ ُُ ُ َ َ ُ� َ َ َ َ َ َ� َ ََ ََْ َ ُ � ْ
‫ ﴿ﻗﻞ إن ﺎﻛن آﺑﺎؤﻛ وأﺑﻨﺎؤﻛ‬:‫ﻮه﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ ﴿واﷲ و رﺳﻮﻟﻪ أﺣﻖ أن ﻳﺮﺿ‬:‫اﷲ﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫﴿ َ ﻦ ُﻳ ِﻄ ِﻊ اﻟﺮﺳﻮل ﻓﻘﺪ أﻃﺎع‬
� َ ْ ُ َْ � َ َ َ َ ْ َ َْ ُ َ َ َ َ َ َ َ َ ْ َ ْ َ ٌ َ َ َ َ ُ ُ ْ َ َ ْ ٌ َ ْ ََ ْ ُ ُ َ َ َ ْ ُ ُ َ ََْ ْ ُ ُ َ ْ َ
ِ ‫و إِﺧﻮاﻧﻜ وأز واﺟﻜ وﻋ ِﺸﻴﺮﺗﻜ وأ ﻮال اﻗﺘﺮﻓﺘ�ﻮﻫﺎ وﺗِﺠﺎرة ﺗﺨﺸﻮن ﻛﺴﺎدﻫﺎ و ﺴﺎ ِﻛﻦ ﺗﺮﺿﻮﻧﻬﺎ أﺣﺐ إﻟﻴﻜ ِﻦ‬
‫اﷲ‬

100
 َ َ َ ُ� َ ُ �َ َ ُ ُْ َ َ �َ َ ََ َ َ َ َ َْ ُ� َ َْ � َ ُ � َََ
‫ﻴ�ﺎ ﺷ َﺠ َﺮ‬ ‫ ﴿ﻓﻼ و ر ﺑﻚ ﻻ ﻳﺆ ِﻨﻮن ﺣﺘﻰ ﻳﺤﻜ�ﻮك ِﻓ‬:‫اﷲ ِﺑﺄ ِﺮ ِه﴾ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫َو َر ُﺳﻮﻟِ ِﻪ َو ِﺟ َﻬﺎ ٍد ِﻓﻲ َﺳ ِﺒﻴ ِﻠ ِﻪ ﻓﺘﺮ ﺑﺼﻮا ﺣﺘﻰ ﻳﺄﺗِﻲ‬
� َ َ� َ � ُ ُْ ُْ ْ ُْ َ َ َ َ َ َ ً ْ َ ُ� َ ُ َ َ ْ َ َ � ً َ َ ْ ُ َْ َ ُ ْ َْ
‫ ﴿ﻗﻞ إن ﻛﻨﺘ ﺗ ِﺤﺒﻮن اﷲ ﻓﺎﺗ ِﺒﻌﻮﻧِﻲ‬:‫َﺑﻴﻨ ُﻬ ﺛ � ﻻ َﻳ ِﺠ ُﺪوا ِﻓﻲ أﻧﻔ ِﺴ ِﻬ ﺣﺮﺟﺎ ِ�ﺎ ﻗﻀﻴﺖ و ﻳﺴﻠ�ﻮا ﺗﺴ ِﻠﻴ�ﺎ﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬
ُ
َ
َ ُ َ ْ ُ� ُ ُ ْ ْ ُ
‫اﷲ﴾ َوأ ﺜﺎل ذﻟِ َﻚ‬ ‫ﻳﺤ ِﺒﺒﻜ‬
The Second Principle: The Right of the Messenger (peace be upon him): It is incumbent
upon us to believe in him, obey him, follow him, please him, love him, submit to his
judgment, and similar obligations. All!h Almighty said: {Whoever obeys the Messenger
has indeed obeyed All!h.} [An-Nis!’: 80]. And He said: {...while All!h and His Messenger
are more worthy that they should please Him...} [At-Tawbah: 62]. And He said: {Say, [O
Muḥammad], ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth
which you have obtained, commerce wherein you fear decline, and dwellings with which
you are pleased are more beloved to you than All!h and His Messenger and Jih!d in His
cause, then wait until All!h executes His command.’} [At-Tawbah: 24]. And He said: {But
no, by your Lord, they will not [truly] believe until they make you, [O Muḥammad], judge
concerning that over which they dispute among themselves and then find within
themselves no discomfort from what you have judged and submit in [full, willing]
submission.} [An-Nis!’: 65]. And He said: {Say, [O Muḥammad], ‘If you should love All!h,
then follow me, [so] All!h will love you...’} [Āl ‘Imr!n: 31]. And other similar verses.

‫ﻓﺼﻞ‬
Section
َْ
‫ﻮن ِﻓﻲ اﻟﻘ َﺪ ِر‬َ ‫اﻟﻀ َﻼل ْاﻟ َﺨﺎﺋ ُﻀ‬ � ْ َ ُ َ ْ ُ َ ُ�َ ُ َْ ْ ْ َ َ َ َ ََ َ َ
� ‫ َوأَ ْﻫ ُﻞ‬.‫ ﺑ َﻘ َﻀﺎﺋﻪ َو َﺷ ْﺮﻋﻪ‬:‫اﷲ َوأَ ْ ﺮه‬
ِ ِ ِِ ِ ِ ِ ِ ِ ِ ‫اﻹﻳ�ﺎن ﺑِﺨﻠ ِﻖ‬ ِ ‫ ﻓ ِ ﻦ اﻟ�ﻌﻠﻮمِ أﻧﻪ ﻳ ِﺠﺐ‬:‫و إِذا ﺛﺒﺖ ﻫﺬا‬
َ
ْ ُُ َُ َ َْ َ ْ ُ َ ْ َ � َ َ ُ � َ َ � ُ � ُ َ ْ َ ََ َ ُ َ َْ
‫اﷲ و إِن آ ﻨﻮا ِﺑﺄ ِﺮ ِه وﻧﻬ ِﻴ ِﻪ؛ ﻓﻐﻼﺗﻬ‬ ِ ِ ِ ‫ر‬‫ﺪ‬ ‫ﻘ‬ ‫ﺑ‬ ‫ﻮا‬‫ﺑ‬ ‫ﺬ‬ ‫ﻛ‬ ‫ﻳﻦ‬ ‫ﺬ‬
ِ ‫اﻟ‬ : ‫ﺔ‬‫ﻴ‬‫ﻮﺳ‬
ِ ‫ﺠ‬ �‫ﺎﻟ‬ ‫ﻓ‬ ‫إﺑﻠﻴﺴﻴﺔ‬ ‫و‬ ‫ﺸﺮﻛﻴﺔ‬ ‫ﻮﺳ �ﻴ ٍﺔ و‬ ُ َ َ
ِ ‫ ﺠ‬:‫اﻧﻘﺴ�ﻮا إﻟﻰ ﺛﻼ ِث ِﻓﺮ ٍق‬
ُ َ � َُ ْ ْ َ ْ ََُ َ ْ َ َ َُ َ ْ ُ ْ ْ ُ َُ َ َ َ ُْ َ ْ َ َ َ َ َ ُ ُ ُ َ َْ ْ ُ ُ َ ُْ َ َ َ ْ َ َ ْ ْ ُ َ َْ
:‫أﻧﻜﺮ وا اﻟ ِﻌﻠ واﻟ ِﻜﺘﺎب و ﻘﺘ ِﺼﺪوﻫ أﻧﻜﺮ وا ﻋ�ﻮم ِﺸﻴﺌ ِﺘ ِﻪ وﺧﻠ ِﻘ ِﻪ وﻗﺪرﺗِ ِﻪ وﻫﺆﻻ ِء ﻫ اﻟ�ﻌﺘ ِﺰﻟﺔ و ﻦ واﻓﻘﻬ واﻟ ِﻔﺮﻗﺔ اﻟﺜﺎﻧِﻴﺔ‬
َ َ ْ ْ َ ُ� َ َ َْ ُ َ ْ َ َ � ُ ُ َ َ َ َ َ َ ْ� َْْ َ َْ َ ْ َْ ََ َ �
‫اﷲ َ ﺎ أﺷ َﺮﻛﻨﺎ َوﻻ‬ ‫ ﴿ﺳﻴﻘﻮل اﻟ ِﺬﻳﻦ أﺷﺮﻛﻮا ﻟﻮ ﺷﺎء‬:‫ﻳﻦ أﻗ �ﺮ وا ﺑِﺎﻟﻘ َﻀﺎ ِء َواﻟﻘ َﺪ ِر َوأﻧﻜ ُﺮ وا اﻷ َﺮ َواﻟﻨﻬ َﻲ؛ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫اﻤﻟﺸﺮﻛﻴﺔ اﻟ ِﺬ‬
ََ ْ ْ َ ََُ َْ َ َ َ َُ َ ْ ََُ ََْ ْ� ْ َْ َْ ََ � َ ْ ْ ََ ْ َ ْ َْ�َ ََ َُ َ
‫ﻴ�ﻦ َﻳ �ﺪ ِﻋﻲ اﻟ َﺤ ِﻘﻴﻘﺔ‬ ‫ﻴﻞ اﻷ ِﺮ َواﻟﻨﻬ ِﻲ ِﺑﺎﻟﻘﺪ ِر ﻓﻬﻮ ِﻦ ﻫﺆﻻ ِء وﻫﺬا ﻗﺪ ﻛﺜﺮ ِﻓ‬ ‫ﻄ‬ِ ‫ﻌ‬ ‫ﺗ‬ ‫ﻰ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﺞ‬ ‫ﺘ‬ ‫اﺣ‬ ‫ﻦ‬ �‫ﻓ‬ ﴾ ‫ء‬
ٍ ‫ﻲ‬ ‫ﺷ‬ ‫ﻦ‬ ِ ‫ﺎ‬ ‫ﻨ‬ ‫ﺮ‬‫ﺣ‬ ‫آﺑﺎؤﻧﺎ وﻻ‬
� � ْ ً ََُ ََ َُ َ ْ َ ْ ََْْ � َ َ َِ � ُْ َ َُ � َُ ْ ْ َ َ � َ َُْ ْ
‫ وﻫ اﻹﺑﻠﻴﺴﻴﺔ اﻟ ِﺬﻳﻦ أﻗﺮ وا ِﺑﺎﻷ ﺮ ﻳ ِﻦ ﻟ ِﻜﻦ ﺟﻌﻠﻮا ﻫﺬا ﺘﻨﺎ ِﻗﻀﺎ ِﻦ اﻟﺮب ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬:‫ِﻦ اﻟ�ﺘﺼﻮﻓ ِﺔ واﻟ ِﻔﺮﻗﺔ اﻟﺜﺎﻟِﺜﺔ‬
َ ْ َْ ْ َ َ َُ َ ََ ْ َْ َََُ َ َ ْ �َُ َ ْ ْ َ َ َ َُ ُْ َ َ َْ َ َ ْ َُ ََ
‫ﺎب‬ ِ ‫وﻃﻌﻨﻮا ِﻓﻲ ِﺣﻜ� ِﺘ ِﻪ وﻋﺪﻟِ ِﻪ ﻛ�ﺎ ﻳﺬﻛﺮ ذﻟِﻚ ﻋﻦ إﺑ ِﻠﻴﺲ ﻘﺪ ِ ِﻬ ؛ ﻛ�ﺎ ﻧﻘﻠﻪ أﻫﻞ اﻟ�ﻘﺎﻻ ِت وﻧ ِﻘﻞ ﻋﻦ أﻫ ِﻞ اﻟ ِﻜﺘ‬
Now that this principle is established, it is fundamentally understood that one must have
faith ("m!n) in both All!h’s creation (khalq) and His command (amr), encompassing both
His decree (qa.!’) and His sacred law (shar’). The deviant groups who delve into the
matter of Divine Decree (al-qadar) have divided into three factions: the Majūsiyyah
(Magian-like), the Mushrikiyyah (Polytheist-like), and the Ibl"siyyah (Satanic). (1) The
Majūsiyyah are those who deny All!h’s Decree (qadar), even if they affirm His commands
and prohibitions. Their extremists deny All!h’s foreknowledge (‘ilm) and the Preserved
Tablet (al-kit!b), while their moderates deny the universality of His Will (mash"’ah), His
creation (khalq), and His power (qudrah). These latter are the Mu’tazilah and those who
concur with them. (2) The second faction, the Mushrikiyyah, are those who affirm the
Divine Ordainment (al-qa.!’) and Decree (al-qadar) but deny the commands and
prohibitions (al-amr wa al-nahy). All!h Almighty says: {Those who associated partners
with All!h will say, ‘If All!h had willed, we would not have associated partners, nor would
our fathers, nor would we have forbidden anything.’} [Al-An’!m: 148]. Therefore, whoever
uses the Divine Decree as a pretext to nullify the commands and prohibitions belongs to
this group. This approach has become widespread among certain Sufis who lay claim to
understanding the Ultimate Reality (al-ḥaq"qah). (3) The third faction, the Ibl"siyyah, are
those who affirm both aspects (Decree and Law) but perceive this as a contradiction on

101
the part of the Lord, Glorified and Exalted is He. They thus impugn His wisdom (ḥikmah)
and justice (‘adl), just as is reported about their progenitor, Ibl"s, according to the accounts
of heresiographers and narrations from the People of the Book.
َ �ُ ُ َ َ� � َ َ ُ ُْ َ َ َ َ َ َ َ ُ َُْ ََْ ْ َُْ َ َ � ُ َْ َُ�ََ � َ َ � َ ُ ُ َْ ْ َ
‫اﷲ ﺧﺎ ِﻟﻖ ﻛﻞ ﺷ ْﻲ ٍء‬ ‫ ﻓﻴﺆ ِﻨﻮن ِﺑﻬﺬا وﻫﺬا و ﻳﺆ ِﻨﻮن ِﺑﺄن‬:‫اﻟﻀﻼ ِل؛ َوأ � ﺎ أﻫﻞ اﻟ ُﻬ َﺪى َواﻟﻔﻼ ِح‬ ‫واﻟ�ﻘﺼﻮد أن ﻫﺬا ِ�ﺎ ﺗﻘﻮﻟﻪ أﻫﻞ‬
ُ َ ْ َ ْ َ �َُ ًْ ْ َ �ُ َ َ ََ ٌ َ ْ َ �ُ َ َ َُ َ ْ ُ َ َْ َْ َ َْ َ َ َ َ َ َ َ َ ُُ َ َ ُ� َ َ
‫و ر ﺑﻪ و ِﻠﻴﻜﻪ و ﺎ ﺷﺎء ﺎﻛن و ﺎ ﻟ ﻳﺸﺄ ﻟ ﻳﻜﻦ وﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲ ٍء ﻗ ِﺪﻳﺮ وأﺣﺎط ِﺑﻜﻞ ﺷﻲ ٍء ِﻋﻠ�ﺎ وﻛﻞ ﺷﻲ ٍء أﺣﺼﺎه ِﻓﻲ‬
َ �ُ ُ َ �َ
‫اﷲ َوﻗﺪ َرﺗِ ِﻪ َو َ ِﺸﻴﺌ ِﺘ ِﻪ َو َوﺣ َﺪاﻧِ �ﻴ ِﺘ ِﻪ َو ُر ُﺑﻮﺑِ �ﻴ ِﺘ ِﻪ َوأﻧ ُﻪ ﺧﺎﻟِﻖ ﻛﻞ ﺷ ْﻲ ٍء َو َر �ﺑ ُﻪ‬
ْ َ ُْ � ْ َ ْ ْ ُ ْ َ ْ َ َ ُ � َ َ َ َ ‫إ َ ُﺒ‬
ِ ِ ‫ﺎت ِﻋﻠ‬ ِ ‫ﻴﻦ و ﻳﺘﻀ�ﻦ ﻫﺬا اﻷﺻﻞ ِﻦ إﺛﺒ‬ ٍ ِ ٍ‫ﺎم‬
َ َ َ َ ‫اﷲ ْﻦ ْاﻷ ْﺳ َﺒﺎب �اﻟﺘﻲ َﻳ ْﺨ ُﻠ ُﻖ ﺑ َﻬﺎ ْاﻟ ُ� َﺴ �ﺒ‬ َ ُ � ‫ون َ ﺎ َﺧ َﻠ َﻘ ُﻪ‬ َ ‫ َو َ َﻊ َﻫ َﺬا َﻓ َﻼ ُﻳ ْﻨﻜ ُﺮ‬.‫ﻳ�ﺎن‬ َ ‫ َ ﺎ ُﻫ َﻮ ْﻦ أُ ُﺻﻮل ْاﻹ‬:‫ﻴﻜ ُﻪ‬ ُ ََ
‫ﺎت؛ ﻛ َ�ﺎ ﻗﺎل‬ ِ ‫ﺒ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫و ِﻠ‬
َْ َ َ َ َ َ َ َ َ � � ُ ْ َْ َ ْ َ َ َ َ ْ ْ
َ َْ َ َ � َ َ َ ُ َُْ َ ً َ َ ًْ � َ َ َ �َ َ ََ
‫ ﴿ﻳﻬ ِﺪي‬:‫ات﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ ‫ ﴿ﺣﺘﻰ إذا أﻗﻠﺖ ﺳﺤﺎﺑﺎ ﺛِﻘﺎﻻ ﺳﻘﻨﺎه ﻟِﺒﻠ ٍﺪ ﻴ ٍﺖ ﻓﺄﻧﺰﻟﻨﺎ ِﺑ ِﻪ اﻟ�ﺎء ﻓﺄﺧﺮﺟﻨﺎ ِﺑ ِﻪ ِﻦ ﻛﻞ اﻟﺜ�ﺮ‬:‫ﺗﻌﺎﻟﻰ‬
ََْ َ ْ َ ْ َُ َْ ُ�َ ََ ْ ََ ً َ َْ َ ً َ � ُ َ ََ َ ََ َ � َُ ُ َُ َ ْ َ َ� َ ُ�
‫ﺎب و ﻦ‬ ِ ‫ ﴿ﻳ ِﻀﻞ ﺑِ َ ِﻪ ﻛ ِﺜﻴﺮا و ﻳﻬ ِﺪي ﺑِ ِﻪ ﻛ ِﺜﻴﺮا﴾ ﻓﺄﺧﺒﺮ أﻧﻪ ﻳﻔﻌﻞ ﺑِﺎﻷﺳﺒ‬:‫ﺑِ ِﻪ اﷲ ِﻦ اﺗﺒﻊ ِرﺿﻮاﻧﻪ ﺳﺒﻞ اﻟﺴﻼمِ ﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬
َْ ٌ َ ََُ
‫ﻴﻪ ِﺑ ِﺈﻧﺎﻜ ِر َ ﺎ‬ ‫اﻟﻄ َﺒﺎﺋِ ِﻊ وﻫﻮ ﺷ ِﺒ‬ � ‫اﷲ ْﻦ ْاﻟ ُﻘ َﻮى َو‬ ُ � ‫آن َوأ ْﻧ َﻜ َﺮ َ ﺎ َﺧ َﻠ َﻘ ُﻪ‬ ُ ‫ﺎء ﺑﻪ ْاﻟ ُﻘ ْﺮ‬ َ َ َ ََ َ ََْ َ َ َ َْ َُ َْ ُ� َ َ
ِ ِ ِ ‫ إﻧﻪ ﻳﻔﻌﻞ ِﻋﻨﺪﻫﺎ ﻻ ِﺑﻬﺎ ﻓﻘﺪ ﺧﺎﻟﻒ ﺎ ﺟ‬:‫ﻗﺎل‬
ََْ َ َ ْ ْ َ ْ َ َ ْ ْ ُْ َْ ُ ‫اﷲ ْﻦ ْاﻟ ُﻘ َﻮى �اﻟﺘﻲ ﻓﻲ ْاﻟ َﺤ َﻴ َﻮان �اﻟﺘﻲ َﻳ ْﻔ َﻌ ُﻞ ْاﻟ َﺤ َﻴ َﻮ‬ ُ � ‫َﺧ َﻠ َﻘ ُﻪ‬
‫ان ِﺑ َﻬﺎ ِﺜﻞ ﻗﺪ َر ِة اﻟ َﻌﺒ ِﺪ ﻛ َ�ﺎ أ �ن َ ﻦ َﺟ َﻌﻠ َﻬﺎ ِﻫ َﻲ اﻟ ُ�ﺒ ِﺪ َﻋﺔ ﻟِﺬﻟِ َﻚ ﻓﻘﺪ‬ ِ ِ ِ ِ ِ
‫ﻮل ُ َﺴ �ﺒ ِﺒ ِﻪ‬ ُ ُ ََ َ َ َ ٌ َُْ َُ َ � ََْْ ْ َ َ ْ َ ُ � َ َ َ َ ْ َ َ ُ َ ْ َ َ َ َ � َ‫أَ ْﺷ َﺮ َك ﺑﺎ‬
ِ ‫ﺎب إﻻ وﻫﻮ ﻔﺘ ِﻘﺮ إﻟﻰ ﺳﺒ ٍﺐ آﺧﺮ ِﻓﻲ ﺣﺼ‬ ِ ‫ﷲ وأﺿﺎف ِﻓﻌﻠﻪ إﻟﻰ ﻏﻴ ِﺮ ِه وذﻟِﻚ أﻧﻪ ﺎ ِﻦ ﺳﺒ ٍﺐ ِﻦ اﻷﺳﺒ‬ ِ ِ
ُ � ‫ﺎء �إﻻ‬ َ ‫إذا َﺷ‬ َ ْ َ ْ � َ َْ ٌ َ ٌ ْ َ ُ ُْ َْ َ ْ ُ� ُ ْ َ ْ َ ْ َ َ ُ َ َ ْ ُ ُ َ ْ َ ْ َ
‫اﷲ‬ ‫اﷲ َﻋﻨ ُﻪ ﻓﻠﻴ َﺲ ِﻓﻲ اﻟﻮﺟﻮ ِد ﺷﻲء وا ِﺣﺪ ﻳﺴﺘ ِﻘﻞ ِﺑ ِﻔﻌ ِﻞ ﺷﻲ ٍء‬ ‫َوﻻ ُﺑ ّﺪ ِﻦ َ ﺎﻧِ ٍﻊ ﻳ�ﻨﻊ ﻘﺘﻀﺎه إذا ﻟ ﻳﺪﻓﻌﻪ‬
َ َ ْ َ َ َ َ ٌ َ َ َْ ْ َ َ � َ َ َُ ََْ ْ َ َ ُ � َ َ ْ ُ � ََ َْ ْ َ َ َْ َ ْ َ � ُ ْ َ َ ََ َ َ َُْ َ
:‫ ﴿و ِﻦ ﻛﻞ ﺷﻲ ٍء ﺧﻠﻘﻨﺎ ز وﺟﻴ ِﻦ ﻟﻌﻠﻜ ﺗﺬﻛﺮ ون﴾ أي ﻓﺘﻌﻠ�ﻮن أن ﺧﺎﻟِﻖ اﻷز و ِاج وا ِﺣﺪ وﻟِﻬﺬا ﻦ ﻗﺎل‬:‫وﺣﺪه ﻗﺎل ﺗﻌﺎﻟﻰ‬
ْ ْ َْ � َ ً َ � ْ ْ َ ْ َ � ْ ْ َ َ� �
‫ ﺎﻛ َن َﺟﺎ ِﻫﻼ ﻓ ِﺈﻧ ُﻪ ﻟﻴ َﺲ ِﻓﻲ اﻟ ُﻮ ُﺟﻮ ِد َوا ِﺣ ٌﺪ َﺻ َﺪ َر َﻋﻨ ُﻪ‬- ‫ ِﻷ �ن اﻟ َﻮا ِﺣ َﺪ ﻻ َﻳﺼ ُﺪ ُر َﻋﻨ ُﻪ إﻻ َوا ِﺣ ٌﺪ‬- ‫اﷲ ﻻ َﻳﺼ ُﺪ ُر َﻋﻨ ُﻪ إﻻ َوا ِﺣ ٌﺪ‬ ‫إن‬
ُ ‫ﺎﻟﻨ‬ � َ َ َُ َْ َ � َ ْ ُ ْ ْ َ ُ ْ ْ ُ ُْ � َ� ُ َ َ ْ ْ ََ َ َ َ َ � ُ� � َْ ََ َ َ َ ٌ ْ َ ُ َ ْ َ
‫ﺎر‬ ‫اﷲ اﻟ ِﺬي ﺧﻠﻖ اﻷز واج ﻛﻠﻬﺎ ِ�ﺎ ﺗﻨ ِﺒﺖ اﻷرض و ِﻦ أﻧﻔ ِﺴ ِﻬ و ِ�ﺎ ﻻ ﻳﻌﻠ�ﻮن ﻓ‬ ‫ إﻻ‬- ‫ﺎن‬ ِ ‫ﻨ‬ ‫اﺛ‬ ‫ﻻ‬‫و‬ ‫ﺪ‬ ‫ﺣ‬ ِ ‫ا‬ ‫و‬ ‫ﻻ‬ - ‫ء‬ ‫ﻲ‬ ‫ﺷ‬ ‫ه‬ ‫ﺪ‬ ‫ﺣ‬ ‫و‬
ُ َْ َ ََ ْ َََ َ َ َ َ ْ َُ َْ � َ َ َ َ � ُ َ ْ ْ ُ ُ ْ َ َ ً َ َ َ َ ُ� ََ َ �
‫ﻮت‬ ِ ‫اﻹﺣﺮاق إﻻ ِﺑﻬﺎ و ِﺑ�ﺤﻞ ﻳﻘﺒﻞ ِاﻻﺣ ِﺘﺮاق؛ ﻓ ِﺈذا وﻗﻌﺖ ﻋﻠﻰ اﻟﺴ ﻨﺪل واﻟﻴﺎﻗ‬ ِ ‫اﻟ ِﺘﻲ ﺧﻠﻖ اﷲ ِﻓﻴﻬﺎ ﺣﺮارة ﻻ ﻳﺤﺼﻞ‬
َ‫ﺎع َﻻ ُﺑ �ﺪ ْﻦ ﺟ ْﺴ َﻳ ْﻘ َﺒ ُﻞ ْاﻧﻌ َﺎﻜس‬ ُ َ � ََْ ُ ُ َ � ُ ْ � َ َُ َ ْ ُ َ َْ َ ُ ْ ْ َ ُْ َْ َ َ ُْ ْ ُ َْ َ ْ ََ
ِ ٍ ِ ِ ‫وﻧﺤ ِﻮ ِﻫ�ﺎ ﻟ ﺗﺤ ِﺮﻗﻬ�ﺎ وﻗﺪ ﻳﻄﻠﻰ اﻟ ِﺠﺴ ﺑِ�ﺎ ﻳ�ﻨﻊ إﺣﺮاﻗﻪ واﻟﺸ�ﺲ اﻟ ِﺘﻲ ﻳﻜﻮن ﻋﻨﻬﺎ اﻟﺸﻌ‬
ْ ْ َ َْ َ َْ َ ْ َ ُ � ْ ْ َْ ْ َْ َ َ ْ ٌ ‫ﺎع َﻋ َﻠ ْﻴﻪ َﻓﺈ َذا َﺣ َﺼ َﻞ َﺣ‬ �
‫ ﻟ َﻳﺤ ُﺼﻞ اﻟﺸ َﻌﺎع ﺗﺤﺘ ُﻪ َوﻗﺪ ُﺑ ِﺴ َﻂ َﻫﺬا ِﻓﻲ ﻏﻴ ِﺮ َﻫﺬا اﻟ َ�ﻮ ِﺿ ِﻊ‬:‫ﺎب أو َﺳﻘ ٍﻒ‬ ٍ ‫ﺎﺟﺰ ِﻦ ﺳﺤ‬ ِ َِ ِ ِ ‫اﻟﺸ َﻌ‬
�ْ ُ َ َ ُ �َ ُ ْ َ َ َ �
َ ‫ﺎن ﺑﺎﻟﻘ َﺪر ْﻦ ﺗ َ� اﻟﺘ ْﻮﺣ‬ َ َ ْ َ َ ْ � َ َ َ ْ َ ْ ْ �ُ ُ َ � َ ُ ُ ُ َْ َ ْ
‫ﻴﺪ‬ ِ ‫ ﻫﻮ ﻧِﻈﺎم اﻟﺘﻮ ِﺣ‬:‫ﺎس‬ ٍ ‫ﻴﺪ ﻛ�ﺎ ﻗﺎل اﺑﻦ ﻋﺒ‬ ِ ِ ِ‫اﻹﻳ� ِ ِ ِ ﺎم‬ ِ ‫ﺎن ﺑِﺎﻟﻘﺪ ِر ﻓ ِﺈن‬ ِ �‫اﻹﻳ‬ ِ ‫ أﻧﻪ ﻻ ﺑﺪ ِﻦ‬:‫واﻟ�ﻘﺼﻮد ﻫﻨﺎ‬
‫ﺎن ِﺑﺎﻟﺸﺮ ِع َو ُﻫ َﻮ‬
ْ� َ ْ ‫ﻴﺪ ُه َو َﻻ ُﺑ �ﺪ ْﻦ‬ َ ‫ َو َﻛ �ﺬ َب ﺑ ْﺎﻟ َﻘ َﺪر َﻧ َﻘ َﺾ َﺗ ْﻮﺣ‬،‫اﷲ‬ َ � ‫ﻴﺪ ُه َو َ ْﻦ َو �ﺣ َﺪ‬ ُ ‫اﷲ َوآ َ َﻦ ﺑ ْﺎﻟ َﻘ َﺪر َﺗ � َﺗ ْﻮﺣ‬ َ � ‫َﻓ َ� ْﻦ َو �ﺣ َﺪ‬
ِ �‫اﻹﻳ‬ ِ ِ ِ ِ َ ِ ِ ِ ِ
ُُ َ ْ َ
‫اﷲ ِﺑﺬﻟِ َﻚ ُر ُﺳﻠ ُﻪ َوأﻧ َﺰل ﻛﺘ َﺒ ُﻪ‬
َ ُ� َ ََ َ َ
‫ﻴﺪ ﻛ�ﺎ ﺑﻌﺚ‬ َْ َ ْ َْ َ ْ� َ َْ ْ ُ َ ْ
ِ ‫اﻹﻳ�ﺎن ِﺑﺎﻷ ِﺮ واﻟﻨﻬ ِﻲ واﻟﻮﻋ ِﺪ واﻟﻮ ِﻋ‬ ِ
The point is that these are fabrications of the people of misguidance. As for the people of
guidance and success (ahl al-hudá wa al-fal!ḥ), they believe in both this (All!h’s Decree)
and that (All!h’s Law). They believe that All!h is the Creator of all things, its Lord (Rabb),
and its Sovereign (Mal"k); that whatever He wills comes to be, and whatever He does not
will does not come to be; that He has power over all things; that His knowledge
encompasses all things; and that He has enumerated all things in a clear register (im!m
mub"n). This fundamental principle affirms All!h’s knowledge, power, will, oneness
(waḥd!niyyah), and Lordship (rubūbiyyah), and that He is the Creator, Lord, and
Sovereign of all things – matters which are among the core tenets of faith (u)ūl al-"m!n).
Despite this comprehensive affirmation of All!h’s power and decree, they do not deny
the means (asb!b) that All!h has created, through which He brings about effects
(musabbab!t). As All!h Almighty states: {until, when they [the clouds] carry heavy
rainclouds, We drive them to a dead land, then We send down water thereby, and We
bring forth thereby [some] of all the fruits.} [Al-A’r!f: 57]. And He says: {By which All!h
guides those who pursue His pleasure to the ways of peace} [Al-M!’idah: 16]. And He
says: {He misleads many thereby and guides many thereby.} [Al-Baqarah: 26]. Thus, He
informs us that He acts through means. Whoever claims that He acts merely at the time
of the means, not by them, has contradicted what the Qur’an brought and denied the
faculties and natures that All!h has created. This is akin to denying the faculties All!h
created in animals, by which the animal acts, similar to the capacity (qudrah) of the
servant. Conversely, whoever attributes the power of origination (ibd!’) to these means
themselves has committed Shirk (associating partners with All!h) and ascribed His action

102
to other than Him. This is because every single cause (sabab) is itself dependent on
another cause for its effect (musabbab) to occur, and there must also be an absence of
any impediment (m!ni’) that would prevent its effect, unless All!h removes that
impediment. Therefore, there is nothing in existence that independently brings about
any effect whenever it wills, except All!h alone. All!h Almighty says: {And of everything
We created pairs, that perhaps you may remember.} [Adh-Dh!riy!t: 49] – meaning, so
that you may know that the Creator of pairs is One. For this reason, anyone who claims
– based on the philosophical axiom that ‘from one, only one can proceed’ – that only
one thing can issue forth from All!h, is ignorant. For there is no single entity in existence
from which anything has issued forth solely by itself – neither one thing nor two – except
All!h, Who {created all the pairs of what the earth grows and from themselves and from
that which they do not know.} [Y!-S"n: 36]. Consider fire, in which All!h created heat;
burning only occurs through it and a locus susceptible to burning. If fire touches
salamander skin, ruby, or similar substances, it does not burn them. A body might also
be coated with something that prevents it from being burned. Likewise, the sun, from
which rays emanate, requires a body capable of reflecting the light upon it. If a barrier
like a cloud or a roof intervenes, the rays do not reach beneath it. This has been
elaborated elsewhere. The point here is that belief in the Divine Decree (al-qadar) is
indispensable. Indeed, faith in al-qadar is integral to the perfection of Tawḥ"d (the
affirmation of All!h’s Oneness). As Ibn ‘Abb!s (may All!h be pleased with him) said: ‘It is
the organizing principle (ni,!m) of Tawḥ"d.’ Whoever affirms All!h’s Oneness and
believes in al-qadar has perfected his Tawḥ"d. But whoever affirms All!h’s Oneness yet
denies al-qadar has nullified his Tawḥ"d. Furthermore, it is essential to have faith in the
Sacred Law (ash-shar’), which entails believing in the commands, prohibitions, promises,
and threats, just as All!h sent His Messengers and revealed His Books with them.
ُ ْ� َ َ ْ َ َ َْ ْ َ ْ َ َ � َ ْ� َْ َ ْ ُ َ ْ ْ َ
‫ َو َﺣ َﺮﻛ ٍﺔ َﻳﺪﻓ ُﻊ ِﺑ َﻬﺎ َ َﻀ �ﺮﺗ ُﻪ؛ َواﻟﺸﺮع‬،‫اﻟﺪﻧ َﻴﺎ ﻓ ِﺈﻧ ُﻪ ﻻ ُﺑ �ﺪ ﻟ ُﻪ ِﻦ َﺣ َﺮﻛ ٍﺔ َﻳﺠ ِﻠ ُﺐ ِﺑ َﻬﺎ َ ﻨﻔ َﻌﺘ ُﻪ‬ ‫ﺎن ُ ﻀ َﻄ �ﺮ إﻟﻰ ﺷﺮ ٍع ِﻓﻲ َﺣ َﻴﺎ ِﺗ ِﻪ‬ ‫اﻹﻧﺴ‬ ِ ‫و‬
َ َ
ُ‫ﻮر ُه َﺑ ْﻴ َﻦ ﻋ َﺒﺎده؛ ﻓﻼ ُﻳ ْ�ﻜﻦ‬ ْ � ُ � َ ْ � ْ َ ْ
ُ ‫ َو ُﻧ‬،‫ُﻫ َﻮ �اﻟﺬي ُﻳ َ� �ﻴ ُﺰ َﺑ ْﻴ َﻦ اﻷﻓ َﻌﺎل اﻟﺘﻲ َﺗ ْﻨ َﻔ ُﻌ ُﻪ َواﻷﻓ َﻌﺎل اﻟﺘﻲ َﺗ ُﻀ �ﺮ ُه َو ُﻫ َﻮ َﻋ ْﺪل اﷲ ﻓﻲ َﺧﻠﻘﻪ‬
ْ
ِ ِِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ
� َ َْ ْ َ ْ َ � َ ُ ْ � ُ َ ُ ْ َ َْ َ ُ َ ُ ُ ْ َ َ ُ َ ُ َ ْ َ َ َ َْ َ ُ � َ ُ ْ َ َ ُ َ ْ َ َ � َ ْ
‫ﺎس ِﻓﻲ‬ ِ ‫ وﻟﻴﺲ اﻟ�ﺮاد ﺑِﺎﻟﺸﺮ ِع ﺠﺮد اﻟﻌﺪ ِل ﺑﻴﻦ اﻟﻨ‬.‫ﻟِﻶد ِﻴﻴﻦ أن ﻳ ِﻌﻴﺸﻮا ﺑِﻼ ﺷﺮ ٍع ﻳ�ﻴﺰ ون ﺑِ ِﻪ ﺑﻴﻦ ﺎ ﻳﻔﻌﻠﻮﻧﻪ و ﻳﺘﺮﻛﻮﻧﻪ‬
َْْ ُ ْ َ � َ َ َ ٌ َ ‫ﺎن ْاﻟ ُ� ْﻨ َﻔﺮ ُد َﻻ ُﺑ �ﺪ َﻟ ُﻪ َ ْﻦ ﻓ ْﻌﻞ َو َﺗ ْﺮك؛ َﻓﺈ �ن ْاﻹ ْﻧ َﺴ‬ ُ ‫ُ َﻌﺎ َ َﻼﺗﻬ ْ َﺑ ْﻞ ْاﻹ ْﻧ َﺴ‬
‫ﺎم َﺣ ِﺎرث ﻛ َ�ﺎ ﻗﺎل اﻟﻨ ِﺒ �ﻲ ﷺ ﴿أﺻ َﺪق اﻷﺳ َ�ﺎ ِء‬ ٌ �� ‫ﺎن َﻫ‬
ِ ِ ٍ ٍ ِ ِ ِ ِِ
ْ
َ‫ﻳﺪ ُه َﻫﻞ ُﻫﻮ‬ َ َ َ َ َ َ ْ َ
ُ ‫ﺎم﴾ َو ُﻫ َﻮ َ ْﻌ َﻨﻰ ﻗ ْﻮﻟﻬ ْ ُ َﺘ َﺤ �ﺮ ٌك ﺑﺎﻹ َر َادات ﻓﺈذا َﺎﻛ َن ﻟ ُﻪ َإر َاد ٌة ﻓ ُﻬ َﻮ ُ َﺘ َﺤ �ﺮ ٌك ﺑ َﻬﺎ َوﻻ ُﺑ �ﺪ أ ْن َﻳ ْﻌﺮ َف َ ﺎ ُﻳﺮ‬ ٌ �� ‫َﺣﺎر ٌث َو َﻫ‬
ِ ِ ِ ِ ِ ِ ِ ِِ ِ
ْ � َ َْ ْ ُْ َ َ ْ َ ُ َْ َ َ ْ َ ْ ُ � ُ َ َْ ُ َْ َْ َ َ َ ُ ُ ُْ َْ ُ ُ ْ ُ َْ َ � َ َْ َُ ٌ َ
‫ﻧﺎ ِﻓﻊ ﻟﻪ أو ﺿﺎر؟ وﻫﻞ ﻳﺼ ِﻠﺤﻪ أو ﻳﻔ ِﺴﺪه؟ وﻫﺬا ﻗﺪ ﻳﻌ ِﺮف ﺑﻌﻀﻪ اﻟﻨﺎس ﺑِ ِﻔﻄﺮﺗِ ِﻬ ﻛ�ﺎ ﻳﻌ ِﺮﻓﻮن اﻧ ِﺘﻔﺎﻋﻬ ﺑِﺎﻷﻛ ِﻞ واﻟﺸﺮ ِب‬
ْ ْ ُ َ ‫ﻮﻧ ُﻪ ﺑﺎﻻ ْﺳﺘ ْﺪ َﻻل َﺎﻛَ �ﻟﺬي َﻳ ْﻬ َﺘ ُﺪ‬ َ ُ َْ ُْ ُ َْ َ ْ َ ْ � ُ � ُُْ ْ َ ُ َْ َ َ ُ َْ َََ
‫ون ِﺑ ِﻪ ِﺑ ُﻌﻘﻮﻟِ ِﻬ َو َﺑﻌ ُﻀ ُﻪ‬ ِ ِ ِ ِ ِ ‫ور ﻳ ِﺔ ِﺑ ِﻔﻄﺮﺗِ ِﻬ وﺑﻌﻀﻬ ﻳﻌ ِﺮﻓ‬ ِ ‫وﻛ�ﺎ ﻳﻌ ِﺮﻓﻮن ﺎ ﻳﻌ ِﺮﻓﻮن ِﻦ اﻟﻌﻠﻮمِ اﻟﻀﺮ‬
ُ ْ ُ ْ ْ َ ْ َ ْ َ �
� َ ََ ََ ْ َ ْ َْ َ
ْ ْ � ‫ﻮﻧ ُﻪ �إﻻ ﺑ َﺘ ْﻌﺮ ﻳﻒ‬ َ ُ َْ َ
‫ﺎس ِﻓﻲ أ �ن اﻷﻓ َﻌﺎل َﻫﻞ ُﻳﻌ َﺮف ُﺣﺴﻨ َﻬﺎ‬ ُ ‫اﻟﻨ‬ ‫اﻟﺮ ُﺳ ِﻞ َو َﺑ َﻴﺎﻧِ ِﻬ ﻟ ُﻬ َو ِﻫ َﺪ َاﻳ ِﺘ ِﻬ ﻟ ُﻬ َو ِﻓﻲ َﻫﺬا اﻟ�ﻘﺎمِ ﺗﻜﻠ‬ ِ ِ ِ ‫ﻻ ﻳﻌ ِﺮﻓ‬
ََ َ َ َ َ ��َ َ َْ ْ َ َ َْ َ ُ َْ َ َ َْ ْ ُ َ ْ ُ ٌ َ َ َ ٌ َ َ ََ َ َْ ْ َ َْ ْ َ ُ َ َ
‫وﻗ ِﺒﻴﺤﻬﺎ ﺑِﺎﻟﻌﻘ ِﻞ أم ﻟﻴﺲ ﻟﻬﺎ ﺣﺴﻦ وﻻ ﻗ ِﺒﻴﺢ ﻳﻌﺮف ﺑِﺎﻟﻌﻘ ِﻞ؟ ﻛ�ﺎ ﻗﺪ ﺑ ِﺴﻂ ِﻓﻲ ﻏﻴ ِﺮ ﻫﺬا اﻟ�ﻮ ِﺿ ِﻊ وﺑﻴﻨﺎ ﺎ وﻗﻊ ِﻓﻲ ﻫﺬا‬
ْ ْ ْ ْ
‫اﻟ َ�ﻮ ِﺿ ِﻊ ِﻦ ِاﻻﺷ ِﺘ َﺒﺎ ِه‬
Mankind is inherently in need of a Sacred Law (shar’) in this worldly life. This is because
man inevitably engages in actions to secure benefits and actions to repel harm. The Shar’
is what distinguishes between actions that benefit him and actions that harm him. It is
All!h’s justice (‘adl) among His creation and His light (nūr) among His servants. It is
impossible for human beings to live without a Shar’ by which they distinguish between
what they should do and what they should refrain from. The scope of Shar’ is not merely
confined to ensuring justice between people in their transactions; rather, even an
individual living in isolation inevitably faces choices between acting and
refraining.Indeed, man is inherently purposeful (hamm!m) and striving (ḥ!rith), as the
Prophet (peace be upon him) said: {‘The truest names are Ḥ!rith (cultivator, earner) and
Hamm!m (one who resolves, intends).’} This reflects the concept that man is moved by
intentions (ir!d!t). Since he possesses intention, he is moved by it, and he inevitably

103
needs to know whether what he intends is beneficial or harmful to him, whether it leads
to his well-being or corruption. Some of this knowledge people grasp through their
innate disposition (fi'rah), just as they know the benefit of eating and drinking, and other
self-evident truths known innately. Some knowledge they acquire through inference
(istidl!l), guided by their intellects (‘uqūl). And some knowledge they can only acquire
through the definition (ta’r"f), clarification (bay!n), and guidance (hid!yah) provided by
the Messengers. In this context, people have debated whether the goodness (ḥusn) and
badness/ugliness (qubḥ) of actions can be known through reason (‘aql), or whether
actions possess no intrinsic good or bad quality discernible by reason. This has been
discussed elsewhere, where we clarified the confusion surrounding this issue.
�َْ ُ َْ ً ُ َْ َ ُ َ ْ َ َُ َ َْ ْ َُ ُْ ُ ُ َُ َْ َ َْ ُ َُ ْ ْ َ َْ � َ َ َ َُ� ُْ� َ
‫ﻮن اﻟﻔﺎ ِﻋﻞ َﺳ َﺒﺒﺎ ﻟِ َ�ﺎ ُﻳ ِﺤ �ﺒ ُﻪ اﻟﻔﺎ ِﻋﻞ َو َﻳﻠﺘﺬ‬ ‫ﻓ ِﺈﻧﻬ اﺗﻔﻘﻮا ﻋﻠﻰ أن ﻛﻮن اﻟ ِﻔﻌ ِﻞ ﻳﻼﺋِ اﻟﻔﺎ ِﻋﻞ أو ﻳﻨﺎ ِﻓﺮه ﻳﻌﻠ ِﺑﺎﻟﻌﻘ ِﻞ وﻫﻮ أن ﻳﻜ‬
َ َ َ َ ََ َْ � َ َ ْ ُ ً َ َ َ َ ْ ُ ْ� َ ًَ َ َْْ َُ ُْ ُ َْْ ََ َ ْ ْ ً
‫ﺑِ ِﻪ َو َﺳ َﺒﺒﺎ ﻟِ َ�ﺎ ُﻳﺒ ِﻐ ُﻀ ُﻪ َو ُﻳﺆ ِذﻳﻪ وﻫﺬا اﻟﻘﺪر ﻳﻌﻠ ﺑِﺎﻟﻌﻘ ِﻞ ﺗﺎرة وﺑِﺎﻟﺸﺮ ِع أﺧﺮى وﺑِ ِﻬ�ﺎ ﺟ ِ ﻴﻌﺎ أﺧﺮى؛ ﻟ ِﻜﻦ ﻌ ِﺮﻓﺔ ذﻟِﻚ ﻋﻠﻰ‬
َ‫ﺎﻟﺸ ْﺮ ِع َﻓ�ﺎ‬
� � ُ َ ُْ َ َ ْ � َ َ� َ َ َ � ْ َ َ
ْ ْ َُ َ ُ َُ � َ َْ ََ ََْ ْ� ْ َ
‫ ِﻦ اﻟﺴﻌﺎد ِة واﻟﺸﻘﺎو ِة ِﻓﻲ اﻟﺪ ِار اﻵ ِﺧﺮ ِة ﻻ ﺗﻌﺮف إﻻ ِﺑ‬:‫ﺎل‬ ِ ‫ﻴﻞ و ﻌ ِﺮﻓﺔ اﻟﻐﺎﻳ ِﺔ اﻟ ِﺘﻲ ﺗﻜﻮن ﻋﺎ ِﻗﺒ َﺔ اﻷﻓﻌ‬ ِ ‫َوﺟ ِﻪ اﻟﺘﻔ ِﺼ‬
ْ ََ ْ َ َ � َ ََ ْ ُُ ُ � ََُُْ َ َ � ََ ْ ْ ََ َ ْ َْْ ََ ْ ُ ُ � ْ ََ ْ
‫ﻴﻞ اﻟﺸﺮاﺋِ ِﻊ ﻻ ﻳﻌﻠ�ﻪ اﻟﻨﺎس ِﺑﻌﻘﻮﻟِ ِﻬ ﻛ�ﺎ أن ﺎ أﺧﺒﺮت‬ ِ ‫ﺎﺻ‬ ِ ‫ﻴﻞ اﻟﻴﻮمِ اﻵ ِﺧ ِﺮ وأ ﺮت ِﺑ ِﻪ ِﻦ ﺗﻔ‬ ِ ‫ﺎﺻ‬ ِ ‫أﺧﺒﺮت ِﺑ ِﻪ اﻟﺮﺳﻞ ِﻦ ﺗﻔ‬
ُ ْ� َ َ َ َ َ َ َ ُ ْ ُ ُ َ َُ َْ َْ ُ َ ْ َ ْ ُ ُ ُ � َُُ َْ َ َ َ � َ ْ َ َْ ْ ُ ُ �
‫اﷲ و ِﺻﻔﺎﺗِ ِﻪ ﻻ ﻳﻌﻠ�ﻪ اﻟﻨﺎس ﺑِﻌﻘﻮﻟِ ِﻬ و إِن ﺎﻛﻧﻮا ﻗﺪ ﻳﻌﻠ�ﻮن ﺑِﻌﻘﻮﻟِ ِﻬ ﺟ�ﻞ ذﻟِﻚ وﻫﺬا اﻟﺘﻔ ِﺼﻴﻞ‬ ِ ‫ﻴﻞ أﺳ�ﺎ ِء‬ ِ ‫ﺑِ ِﻪ اﻟﺮﺳﻞ ِﻦ ﺗﻔ ِﺼ‬
ُْ َ َْ ْ ً َْ َ ْ َْ َ َ َ َ ُ َْ َْ � ُ ‫ﺎء ﺑﻪ ْاﻟﻜ َﺘ‬ َ ‫�اﻟﺬي َﻳ ْﺤ ُﺼ ُﻞ ﺑﻪ ْاﻹ‬
‫ ﴿ َوﻛﺬ ِﻟ َﻚ أو َﺣﻴﻨﺎ إﻟﻴ َﻚ ُر وﺣﺎ ِﻦ أ ِﺮﻧﺎ َ ﺎ ﻛﻨ َﺖ‬:‫ﺎب ُﻫ َﻮ َ ﺎ َدل َﻋﻠﻴ ِﻪ ﻗﻮﻟ ُﻪ ﺗ َﻌﺎﻟﻰ‬ ِ ِِ
َ ‫ﺎن َو َﺟ‬ُ �‫ﻳ‬
ِ ِِ ِ
� َ � َ َْ ْ ُْ َ َ َْ َ ْ ُ ََ َْ َْ ً ُ َ ْ ْ َ ُ َ ْ ََ ُ َ ْ َ َْ
‫ﺎء ِﻦ ِﻋ َﺒﺎ ِدﻧﺎ﴾ وﻗﻮﻟﻪ ﺗ َﻌﺎﻟﻰ ﴿ﻗﻞ إن َﺿﻠﻠ ُﺖ ﻓ ِﺈﻧ َ�ﺎ أ ِﺿﻞ‬ ‫ﺎن َوﻟ ِﻜﻦ َﺟ َﻌﻠﻨ ُﺎه ﻧﻮرا ﻧﻬ ِﺪي ِﺑ ِﻪ ﻦ ﻧﺸ‬ �‫اﻹﻳ‬ ِ ‫ﻻ‬ ‫و‬ ‫ﺎب‬ ‫ﺘ‬ ‫ﻜ‬
ِ ‫اﻟ‬ ‫ﺎ‬ ‫ي‬ ‫ر‬
ِ ‫ﺗﺪ‬
ْ َ � ََ ْ ََ ْ َْ ْ ُ ُ ُْ َ � ُْ َ َ َ َْ ٌ َ ٌ َ ُ� � َ � َ ُ َ َ ُ ْ ََْ َ َْ َ َ
‫ﻋﻠﻰ ﻧﻔ ِﺴﻲ و إِ ِن اﻫﺘﺪﻳﺖ ﻓ ِﺒ�ﺎ ﻳﻮ ِﺣﻲ إﻟﻲ رﺑﻲ إﻧﻪ ﺳ ِ ﻴﻊ ﻗ ِﺮ ﻳﺐ﴾ وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﻗﻞ إﻧ�ﺎ أﻧ ِﺬرﻛ ﺑِﺎﻟﻮﺣ ِﻲ﴾ وﻟ ِﻜﻦ ﺗﻮﻫ�ﺖ‬
ْ ْ ْ ُ ْ�
‫ﺎء ِﺑ ِﻪ اﻟﺸﺮع ِﻦ اﻟ ُﺤﺴ ِﻦ‬ َ ‫ﺎﺑ َﻠ ْﺘ ُﻬ ْ َﻃﺎﺋ َﻔ ٌﺔ أُ ْﺧ َﺮى َﻇ �ﻨ ْﺖ أَ �ن َ ﺎ َﺟ‬
َ ‫َﻃﺎﺋ َﻔ ٌﺔ أَ �ن ﻟ ْﻠ ُﺤ ْﺴﻦ َو ْاﻟ ُﻘ ْﺒﺢ َ ْﻌ ًﻨﻰ َﻏ ْﻴ َﺮ َﻫ َﺬا َوأَ �ﻧ ُﻪ ُﻳ ْﻌ َﻠ ُ ﺑ ْﺎﻟ َﻌ ْﻘﻞ َو َﻗ‬
ِ ِ ِ ِ ِ ِ ِ
ْ ْ َ َ ْ َ ُ َ َ َ ْ ََ ْ� ْ � َْ ْ� َْ ْ َ ُْ ْ َ َ ْ ُ ْ ََ ََْ َْ� َْ َ � َ َ َ َ ْ َ ُ ُ ْ َ ُْ ْ َ
ِ ‫ ﻳﺨﺮج ﻋﻦ ﻫﺬا ﻓ ِﻜﻼ اﻟﻄﺎﺋِﻔﺘﻴ ِﻦ اﻟﻠﺘﻴ ِﻦ أﺛﺒﺘﺘﺎ اﻟﺤﺴﻦ واﻟﻘﺒﺢ اﻟﻌﻘ ِﻠﻴﻴ ِﻦ أو اﻟﺸﺮ ِﻋﻴﻴ ِﻦ وأﺧﺮﺟﺘﺎه ﻋﻦ ﻫﺬا اﻟ ِﻘﺴ‬:‫واﻟﻘﺒ ِﺢ‬
ْ َ
‫ﻏ ِﻠ َﻄﺖ‬
For they (the scholars of Ahlus Sunnah) agree that whether an action is suitable
(mul!’im) or unsuitable (mun!fir) for the doer can be known by reason. This
suitability/unsuitability refers to whether the action leads to what the doer loves and
finds pleasurable, or leads to what he detests and finds harmful. This aspect can
sometimes be known through reason, sometimes through the Sacred Law (Shar’), and
sometimes through both. However, detailed knowledge of this, and knowledge of the
ultimate end (gh!yah) and consequence (‘!qibah) of actions – namely, happiness
(sa’!dah) or misery (shaq!wah) in the Hereafter – can only be known through the Shar’.
The details of the Last Day reported by the Messengers, and the specifics of the divine
laws they commanded, cannot be known by people through their intellects alone.
Similarly, the details of All!h’s Names and Attributes reported by the Messengers cannot
be known by people through their intellects, although they might grasp general aspects
of them through reason. This detailed knowledge, through which faith ("m!n) is attained
and which the Book brought, is indicated by All!h Almighty’s words: {And thus We have
revealed to you an inspiration of Our command. You did not know what is the Book or
[what is] faith, but We have made it a light by which We guide whom We will of Our
servants.} [Ash-Shūrá: 52]. And His words: {Say, ‘If I should err, I would only err against
myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and
near.’} [Saba’: 50]. And His words: {Say, ‘I only warn you by revelation.’} [Al-Anbiy!’: 45].
However, one group mistakenly imagined that good (ḥusn) and bad/ugly (qubḥ) have a
meaning beyond this suitability/unsuitability, and that this other meaning is knowable
by reason. They were opposed by another group who wrongly thought that the good
and bad defined by the Shar’ fall outside this category of suitability/unsuitability. Both
groups – those who affirmed rational or legislative good and bad but disconnected it
from this category (of suitability/unsuitability leading to benefit/harm) – were mistaken.

104
 ُ ‫اﻟﻨ ُﺼ‬ � ْ َ َ � َ َ َ ْ َ َ ِ َ َ ْ َ ْ � َ َ � َ � َ َ ْ ُ� َ َ ُ ْ َ ُ ُْ ََ َ � َ َْ َ � َ ْ � � ُ
‫ﻮص‬ ‫ﺎءت ِﺑ ِﻪ‬ ‫ﺛ إن ِﻛﻠﺘﺎ اﻟﻄﺎﺋِﻔﺘﻴ ِﻦ ﻟ�ﺎ ﺎﻛﻧﺘﺎ ﺗﻨ ِﻜﺮ أن ﻳﻮﺻﻒ اﷲ ِﺑﺎﻟ�ﺤﺒ ِﺔ واﻟﺮﺿﺎ واﻟﺴﺨ ِﻂ واﻟﻔﺮ ح وﻧﺤﻮ ذﻟِﻚ ِ�ﺎ ﺟ‬
َ ٌ َ ْ ُ َ َ ْ َ ٌ َ ُ ْ َ ُ َ ُ َ ْ َ َ َ� � َ َ َ ْ َ � َ َْ ُ َ َ َ ُ � ْ َ ْ ُ َ � َْ َ ْ � َ َ ُ � َ ْ
‫ ﺗﻨﺎزﻋﻮا ﺑﻌﺪ اﺗﻔﺎ ِﻗ ِﻬ ﻋﻠﻰ أن اﷲ ﻻ ﻳﻔﻌﻞ ﺎ ﻫﻮ ِﻨﻪ ﻗ ِﺒﻴﺢ ﻫﻞ ذﻟِﻚ �ﺘ ِﻨﻊ ﻟِﺬاﺗِ ِﻪ‬:‫اﻹﻟ ِﻬﻴﺔ ودﻟﺖ ﻋﻠﻴ ِﻪ اﻟﺸﻮا ِﻫﺪ اﻟﻌﻘ ِﻠﻴﺔ‬ ِ
َ ُ ََُْ � � َْ ْ ُْْ � َ ُ ُُ َ َْ َ َ َ ْ َ ٌ �َُ َُ َ ْ ُ ُ�ََ ٌ َ َُ َ َ َ ُُ َ ُْ ُ � َ َُ َ ُ�ََ
‫ﻮه؟ َﻋﻠﻰ‬ ‫وأﻧﻪ ﻻ ﻳﺘﺼﻮ ر ﻗﺪرﺗﻪ ﻋﻠﻰ ﺎ ﻫﻮ ﻗ ِﺒﻴﺢ وأﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻨﺰه ﻋﻦ ذﻟِﻚ ﻻ ﻳﻔﻌﻠﻪ ﻟِ�ﺠﺮ ِد اﻟﻘﺒ ِﺢ اﻟﻌﻘ ِﻠﻲ اﻟ ِﺬي أﺛﺒﺘ‬
َ � َ َ ُ ْ َ َْ ْ ََ ْ َ ُ َ ْ َ َ ُ ْ َ َ ْ َْ َْ ْ ْ ْ َ ْ َ َْ ْ َ َْ َْ
‫اﻟﻀﻼ ِل‬ ‫اف ِﻦ ِﺟﻨ ِﺲ اﻟﻘﻮﻟﻴ ِﻦ اﻟ ُ�ﺘﻘ �ﺪ َ ﻴ ِﻦ أوﻟ ِﺌ َﻚ ﻟ ُﻳﻔ �ﺮﻗﻮا ِﻓﻲ ﺧﻠ ِﻘ ِﻪ وأ ِﺮ ِه ﺑﻴﻦ اﻟﻬﺪى و‬ ِ ‫ﻗﻮﻟﻴ ِﻦ واﻟﻘﻮﻻ ِن ِﻓﻲ ِاﻻﻧ ِﺤﺮ‬
ْ َ َ َ ً ْ ُ َُ َ ََ ََْ َ َ ْ �ْ َ � َ َ
ْ َ �َ ْ ْ َ � ُْ َ َْ ْ َ َ َْْ َ َ � َ َ
‫ﻮه َ ﺤ ُ�ﻮدا َﻋﻠﻰ َ ﺎ ﻓ َﻌﻠ ُﻪ ِﻦ‬ ‫اب؛ ﻓﻼ ﺟﻌﻠ‬ ِ ‫واﻟﻄﺎﻋ َ ِﺔ واﻟ�ﻌ ِﺼﻴ ِﺔ واﻷﺑﺮ ِار واﻟﻔﺠ ِﺎر وأﻫ ِﻞ اﻟﺠﻨ ِﺔ وأﻫ ِﻞ اﻟﻨ ِﺎر واﻟ�ﺮﺣ� ِﺔ واﻟﻌﺬ‬
َ ً َ ُ ُ �َ َ ُ َ ْ َ َ ْ� َ ْ� ْ َُ ََ َ َ َ ْ� َ َ ْ ْ ْ َُ ََ َ ََ ْ � ْ َُ ََ َ ْ َْ ْ
‫ﻮه ِﺑﻨﺎء َﻋﻠﻰ‬ ‫ﻳﺐ واﻟﻨﻘ� ِﺔ واﻵﺧﺮ ون ﻧﺰﻫ‬ ِ ‫ﺎن واﻟﻨﻌ� ِﺔ و ﺎ ﺗﺮﻛﻪ ِﻦ اﻟﺘﻌ ِﺬ‬ ِ ‫اﻹﺣﺴ‬ ِ ‫اﻟﻌﺪ ِل أو ﺎ ﺗﺮﻛﻪ ِﻦ اﻟﻈﻠ ِ وﻻ ﺎ ﻓﻌﻠﻪ ِﻦ‬
َ ْ
َْ ُ َ َ ََ ُُ َ َ ْ ْ َ ُ ُ � َ َ ُ َُْ َ ُ ُ ْ َ َ ْ َ ُ ْ � َ َ َُ ََ َ ََ ُ ََُْ � � َْ ْ ُْْ
‫ وﺷﺒﻬﻮه ﺑِ ِﻌﺒﺎ ِد ِه ِﻓﻴ�ﺎ ﻳﺄ ﺮ ﺑِ ِﻪ و ﻳﻨﻬﻰ ﻋﻨﻪ ﻓ�ﻦ‬،‫اﻟﻘﺒ ِﺢ اﻟﻌﻘ ِﻠﻲ اﻟ ِﺬي أﺛﺒﺘﻮه وﻻ ﺣ ِﻘﻴﻘﺔ ﻟﻪ وﺳﻮ وه ﺑِﺨﻠ ِﻘ ِﻪ ِﻓﻴ�ﺎ ﻳﺤﺴﻦ و ﻳﻘﺒﺢ‬
ْ � َ ْ َ ْ َ ْ ْ َ َْ ْ � َ ُ ْ َ � ْ َ ْ َ َ ْ َ ْ َ َ َ َ � ُ � َْ َ ََْ َ � َ َ ََْ ََْ َ َ ََ
‫اﻟﺼﺪ ِق‬ ‫ ﻟ ﻳ�ﻴﺰ ﺑﻴﻦ اﻟ ِﻌﻠ ِ واﻟﺠﻬﻞ و‬:‫ﻮﺑﻴ ِﺔ و وﻗﻒ ِﻋﻨﺪ اﻟﺤ ِﻘﻴﻘ ِﺔ اﻟﻜﻮ ِﻧﻴ ِﺔ‬ ِ ‫ﻴﺪ اﻟﺮﺑ‬ ِ ‫ﻧﻈﺮ إﻟﻰ اﻟﻘﺪ ِر ﻓﻘﻂ وﻋﻈ اﻟﻔﻨﺎء ِﻓﻲ ﺗﻮ ِﺣ‬
َْ َ َ ِ ْ َ َ � َ
َ ْ َ َ ْ َ َ � َ َ � َ َ ُ ْ َ َ ْ َ ْ َ َ � َ ْ � َ ْ َ ْ َ ‫َو ْاﻟ َﻜﺬب َو ْاﻟﺒ �ﺮ َو ْاﻟ ُﻔ ُﺠ‬
‫اﷲ وأﻋﺪاﺋِ ِﻪ وأﻫ ِﻞ‬ ِ ‫ﻮر واﻟﻌﺪ ِل واﻟﻈﻠ ِ واﻟﻄﺎﻋ ِﺔ واﻟ�ﻌ ِﺼﻴ ِﺔ واﻟﻬﺪى واﻟﻀﻼ ِل واﻟﺮﺷﺎ ِد واﻟﻐ �ﻲ وأوﻟِﻴﺎ ِء‬ ِ ِ َ ِ ِ
�‫ورة اﻟﺤﺲ‬ ْ َ
َ ‫ﻮن أ ْﻳ ًﻀﺎ ﻟ َﻀ ُﺮ‬ َ ‫اﷲ َودﻳﻨﻪ َو َﺷ َﺮاﺋﻌﻪ َﻓ ُﻬ ْ ُ َﺨﺎﻟ ُﻔ‬ � ُُ َ ُ � َ ُ َ ُ ُْ�َ َ َ ََُ َ � ْ َ �َ ْ
ِ ِ ِ ِ ِِِ ِ ِ ِ ِ ‫اﻟﺠﻨ ِﺔ وأﻫ ِﻞ اﻟﻨ ِﺎر وﻫﺆﻻ ِء ﻊ أﻧﻬ ﺨﺎﻟِﻔﻮن ﺑِﺎﻟﻀﺮ ور ِة ﻟِﻜﺘ ِﺐ‬
ُُ َ ْ ْ ُُ ْ ْ َ َ � َ َ َ �َْ ْ َ َ ْ َ َ َ ْ َ َْْ َ ُ َ َ ْ� َ
‫ﺎس ﻓ ِﺈ �ن أ َﺣ َﺪ ُﻫ ﻻ ُﺑ �ﺪ أن َﻳﻠﺘﺬ ِﺑﺸ ْﻲ ِء َو َﻳﺘﺄﻟ َ ِﺑﺸ ْﻲ ِء ﻓ ُﻴ َ� �ﻴ َﺰ َﺑﻴ َﻦ َ ﺎ َﻳﺄﻛﻞ َو َﻳﺸ َﺮ ُب َو َ ﺎ ﻻ َﻳﺄﻛﻞ‬ ِ ‫واﻟﺬو ِق وﺿﺮ ور ِة اﻟﻌﻘ ِﻞ واﻟ ِﻘﻴ‬
ُ � ْ � ُ َ َ ْ َ ُ ُ � ُ َ َ ُ ُ َ ْ َ َ َ َْ ُ ْ � َ َ َ َ َ َ َ َْ َ َ َْ ْ َ � َ ْ ْ ْ ْ ْ َ
‫َوﻻ َﻳﺸ َﺮ ُب َو َﺑﻴ َﻦ َ ﺎ ُﻳﺆ ِذﻳﻪ ِﻦ اﻟﺤﺮ واﻟﺒﺮ ِد و ﺎ ﻟﻴﺲ ﻛﺬﻟِﻚ وﻫﺬا اﻟﺘ� ِﻴﻴﺰ ﺑﻴﻦ ﺎ ﻳﻨﻔﻌﻪ و ﻳﻀﺮه ﻫﻮ اﻟﺤ ِﻘﻴﻘﺔ اﻟﺸﺮ ِﻋﻴﺔ‬
ُ� �
‫اﻟﺪﻳ ِﻨﻴﺔ‬
Furthermore, both of these groups tended to deny that All!h can be described with
attributes such as love (maḥabbah), pleasure (ri.!), anger (sukh'), joy (faraḥ), and the
like, which are established by divine texts and supported by rational evidence.
Consequently, despite agreeing that All!h does not do anything that is intrinsically ugly
(qab"ḥ) in relation to Him, they disputed whether such an action is intrinsically
impossible for Him – such that His having power over something ugly is inconceivable –
or whether He, Glorified is He, is merely free from such actions and does not perform
them simply due to the supposed rational ugliness they affirmed. Both positions
represent deviations similar to the previously mentioned ones. One group (like the
extreme Jabriyyah) failed to differentiate, within His creation and command, between
guidance and misguidance, obedience and disobedience, the righteous and the wicked,
the people of Paradise and the people of Hell, mercy and punishment. Thus, they did not
consider Him praiseworthy for the justice He enacts or the injustice He refrains from, nor
for the benevolence and blessings He bestows or the torment and retribution He
withholds. The other group (like the Mu’tazilah) declared Him free [from perceived ‘ugly’
actions] based on the concept of rational ugliness they affirmed, which lacks true
substance, thereby equating Him with His creation in terms of what is considered good
or ugly, and drawing analogies between Him and His servants regarding what He
commands and prohibits (tashb"h). Therefore, whoever focuses solely on the Divine
Decree (al-qadar), magnifies the concept of annihilation (fan!’) within the Oneness of
Lordship (Tawḥ"d al-Rubūbiyyah), and stops at the level of cosmic reality (al-ḥaq"qah al-
kawn"yyah), fails to distinguish between knowledge and ignorance, truth and falsehood,
righteousness (birr) and wickedness (fujūr), justice (‘adl) and oppression (,ulm),
obedience and disobedience, guidance and misguidance, right conduct (rash!d) and
error (ghayy), the allies of All!h (awliy!’ All!h) and His enemies (a’d!’ All!h), and the
inhabitants of Paradise and the inhabitants of Hell. Such people, besides necessarily
contradicting All!h’s Books, His religion, and His laws, also contradict the necessities of
sensory perception (ḥiss), experience (dhawq), reason (‘aql), and analogy (qiy!s). For
inevitably, every one of them experiences pleasure from certain things and pain from
others; they distinguish between what they eat and drink and what they do not, and
between harmful heat or cold and that which is not. This very act of distinguishing
between what benefits and harms is the essence of the religious and legislative reality
(al-ḥaq"qah ash-shar’"yyah ad-d"niyyah).

105
 ْ َْ ْ َ ْ ََ ُ َ ََ َ َ ََْ ََْ ً َ َ َْْ ُ َْ َ ْ َ َْ َ ْ َ َ ْ
‫ورة اﻟ ِﺤ �ﺲ؛ َوﻟ ِﻜﻦ ﻗﺪ َﻳﻌ ِﺮ ُض‬ ‫ ﻓﻘﺪ اﻓﺘﺮى وﺧﺎﻟﻒ ﺿﺮ‬:‫ان داﺋِ�ﺎ‬ ِ ‫َو َ ﻦ ﻇ �ﻦ أ �ن اﻟ َﺒﺸ َﺮ َﻳﻨﺘ ِﻬﻲ إﻟﻰ َﺣ �ﺪ َﻳﺴﺘ ِﻮي ِﻋﻨﺪه اﻷ ﺮ‬
ُ ْ ْ َ ََ ُ ْ ُ َْ َ ْ ْ ‫ﻟﺴ ْﻜﺮ َو ْاﻹ ْﻏ َ�ﺎء َو َﻧ ْﺤﻮ َذﻟ َﻚ ��ﺎ َﻳ ْﺸ َﻐ ُﻞ َﻋ ْﻦ‬ � َ ٌ َ َ َْ ْ َ َْ َ ْ ْ
‫ﻮر ﻓﺄ � ﺎ أن َﻳﺴﻘ َﻂ‬ ِ ‫ﺎس ﺑِﺒﻌ ِﺾ اﻷ‬ ِ ‫اﻹﺣﺴ‬ ِ ِ ِ ِ ِ ِ ِ ‫ﺎت ﻋ ِﺎرض ﺎﻛ‬ ِ ‫ﺎن ﺑﻌﺾ اﻷوﻗ‬ ِ ‫ﻟِ ِﻺﻧﺴ‬
ًَ َ ُُ َُ َ ََ
‫ﺎرة‬ ‫ﺎس ﻧﻔ ِﺴ ِﻪ َﺑﻞ َﻳ َﺮى ِﻓﻲ ﻨﺎ ِ ِﻪ ﺎ ﻳﺴﻮءه ﺗ‬
ْ َْ َ َ ْ ْ َْ َْ َ � � َ ٌ َ ُْ َ ََ
‫ﻴﻪ ﻓﻬﺬا �ﺘ ِﻨﻊ ﻓ ِﺈن اﻟﻨﺎﺋِ ﻟ ﻳﻔ ِﻘﺪ إﺣﺴ‬ َ َ ْ ُ ُ َ َ �� ُ ْ ُ ُ َ ْ
ِ ‫إﺣﺴﺎﺳﻪ ِﺑﺎﻟﻜﻠﻴ ِﺔ ﻊ وﺟﻮ ِد اﻟﺤﻴﺎ ِة ِﻓ‬
ْ َ ْ ْ ‫اﻟﺴ ْﻜﺮ َو َﻧ ْﺤﻮ َذﻟ َﻚ �إﻧ َ�ﺎ َﺗ َﺘ َﻀ �� ُﻦ َﻋ َﺪ َم‬ � ‫ﺎﻷ ْﺣ َﻮ ُال �اﻟﺘﻲ ُﻳ َﻌ �ﺒ ُﺮ َﻋ ْﻨ َﻬﺎ ﺑﺎﻻ ْﺻﻄ َﻼ َو ْاﻟ َﻔ َﻨﺎء َو‬ َْ َ َ ْ ُ ُ�َُ ََ
‫ﺎس ِﺑ َﺒﻌ ِﺾ‬ ِ ‫اﻹﺣﺴ‬ ِ ِ ِ ِ ِ ِ‫ِ ِ ِ م‬ ِ ‫و ﺎ ﻳﺴﺮه أﺧﺮى ﻓ‬
ََ ْ َ َ ًَ ُْ ُ ْ� ُ ُ َْ �َ َ َ َْ َ َْ ْ َ َ َ َْ َ َ َ َ َْ َ ُ َ ْ َ ْ
‫ﻴﻪ اﻟﺘ� ِﻴﻴﺰ ﻄﻠﻘﺎ و ﻦ ﻧﻔﻰ‬ ِ ‫ ﻻ ﺗﻨﺘ ِﻬﻲ إﻟﻰ ﺣﺪ ﻳﺴﻘﻂ ِﻓ‬- ‫ﻴﺰ ِه‬ ِ ‫ ﻟِﻀﻌ ِﻒ ﺗ� ِﻴ‬- ‫اﻷﺷﻴﺎ ِء دون ﺑﻌ ٍﺾ ﻓ ِﻬﻲ ﻊ ﻧﻘ ِﺺ ﺻﺎ ِﺣ ِﺒﻬﺎ‬
َْ َ ً َْ ً َْ � ‫ﻴﻘﺔ ْاﻟ َﻜ ْﻮﻧ �ﻴﺔ َو‬ َ َ ْ َ َ ََْ َ ََْ ََ َ � َ َ ًَ ُْ ََْ ََ َ ْ�
‫ ﻗﺪرا َوﺷﺮﻋﺎ َوﻏ ِﻠ َﻂ ِﻓﻲ ﺧﻠ ِﻖ‬:‫اﻟﺪﻳ ِﻨ �ﻴ ِﺔ‬ ِ ِ ِ ‫اﻟﺘ� ِﻴﻴﺰ ِﻓﻲ ﻫﺬا اﻟ�ﻘﺎمِ ﻄﻠﻘﺎ وﻋﻈ ﻫﺬا اﻟ�ﻘﺎم ﻓﻘﺪ ﻏ ِﻠﻂ ِﻓﻲ اﻟﺤ ِﻘ‬
َُ َْْ َ َُْْ �ْ ََ َ
َ َْ َ ٌ ُ َْ ُ � ُ َْ َ ُ َ ُ ُ � َ َ َ َ َ َ َ ُ ُ � � ُ َْ ْ َ َ َ َ �
.‫ اﻟﻌﻘﻞ واﻟ�ﻌ ِﺮﻓﺔ‬:‫ﻴﺰ‬ ِ ‫اﷲ و ِﻓﻲ أ ِﺮ ِه ﺣﻴﺚ ﻇﻦ أن وﺟﻮد ُﻫﺬا؛ َﻻ وﺟ ُﻮد ﻟﻪ َ و َﺣﻴﺚ ﻇﻦ أﻧﻪ �ﺪوح و َﻻ ﺪح ِﻓﻲ ﻋﺪمِ اﻟﺘ� ِﻴ‬ ِ
ْ ََ َ ْ ْ َ َ َ َْ � َ ْ َ ُ َ ُ � َ َُ � َ َ َ َ ْ � ْ َ َ ْ ُ ُ َُ ُ�
ِ َ َْ ْ َ َ َ
‫ﺎﺳ ِﻞ وﻧﺤ ِﻮ‬ ِ ‫ أ ِر ﻳﺪ أن ﻻ أ ِر ﻳﺪ أو أن اﻟﻌ ِﺎرف ﻻ ﺣﻆ ﻟﻪ وأﻧﻪ ﻳ ِﺼﻴﺮ ﺎﻛﻟ�ﻴ ِﺖ ﺑﻴﻦ ﻳﺪي اﻟﻐ‬:‫و إِذا ﺳ ِ ﻌﺖ ﺑﻌﺾ اﻟﺸﻴﻮخ ﻳﻘﻮل‬
ْ ْ َْ َ ْ َ �َ َ ْ َ � � ْ � ُ ‫َذﻟ َﻚ َﻓ َﻬ َﺬا �إﻧ َ�ﺎ ُﻳ ْ� َﺪ ُح ْﻨ ُﻪ ُﺳ ُﻘ‬
‫ﻮط َإر َادﺗِ ِﻪ اﻟ ِﺘﻲ ُﻳﺆ َ ُﺮ ِﺑ َﻬﺎ َو َﻋ َﺪ ُم َﺣﻈ ِﻪ اﻟ ِﺬي ﻻ ُﻳﺆ َ ُﺮ ِﺑ َﻄﻠ ِﺒ ِﻪ َوأﻧ ُﻪ ﺎﻛﻟ َ� �ﻴ ِﺖ ِﻓﻲ َﻃﻠ ِﺐ َ ﺎ ﻟ ُﻳﺆ َ ﺮ‬ ِ ِ
� َ ََ ْ َ �� � ُ َ ُ � َ َ � � ُ ْ ُ ُ َ َ ُ ُ َ
ْ ُ َ � َ َ َ َ َ ََْ ْ َ َْ ُْ َْ َ ْ َ َْ َ َ َ
‫ﺑِﻄﻠ ِﺒ ِﻪ وﺗﺮ ِك دﻓ ِﻊ ﺎ ﻟ ﻳﺆ ﺮ ﺑِﺪﻓ ِﻌ ِﻪ و ﻦ أراد ﺑِﺬﻟِﻚ أﻧﻪ ﺗﺒﻄﻞ إرادﺗﻪ ﺑِﺎﻟﻜﻠﻴ ِﺔ وأﻧﻪ ﻻ ﻳ ِﺤﺲ ﺑِﺎﻟﻠﺬ ِة واﻷﻟ ِ ؛ واﻟﻨﺎ ِﻓ ِﻊ‬
ْ ْ � َ ُ َ ٌ َ ُ ََُ ََ َ ََ ْ َ َ َْْ َ � ْ َ ُ َ ٌ َ ُ َََ � � َ
‫ﻳﻦ َواﻟ َﻌﻘ ِﻞ‬ ِ ‫ و ﻦ ﺪح ﻫﺬا ﻓﻬﻮ ﺨﺎ ِﻟﻒ ِﻟﻀﺮ ور ِة اﻟﺪ‬.‫واﻟﻀﺎر ﻓﻬﺬا ﺨﺎ ِﻟﻒ ِﻟﻀﺮ ور ِة اﻟ ِﺤﺲ واﻟﻌﻘ ِﻞ‬
Anyone who imagines that a human being can reach a state where opposing matters are
permanently equal in his perception has fabricated a lie and contradicted the necessity
of sensory experience. It is true that a person may occasionally experience temporary
states, such as intoxication (sukr), fainting (ighm!’), or the like, which distract him from
perceiving certain things. However, the complete cessation of all sensation while life
remains is impossible. Even a sleeping person does not lose self-awareness entirely;
rather, he sees in his dreams things that distress him at times and things that please him
at others. Therefore, states described using terms like i)'il!m (overwhelming absorption),
fan!’ (effacement, annihilation), sukr (spiritual intoxication), and similar expressions, only
entail a lack of sensation regarding some things, not all. These states, while indicating a
deficiency (naq)) in the person experiencing them due to weakened discernment
(tamy"z), do not reach a point where discernment is absolutely lost. Whoever denies
discernment absolutely in this context and glorifies such a state has erred concerning
both the cosmic reality (al-ḥaq"qah al-kawn"yyah) and the religious reality (al-ḥaq"qah
ad-d"niyyah) – regarding both Divine Decree (qadar) and Sacred Law (shar’). He has
erred concerning All!h’s creation and His command, by imagining that such a state [of
total non-discernment] exists when it does not, and by deeming it praiseworthy when
there is no praise in lacking discernment, reason, and knowledge. When you hear some
spiritual guides (Shuyūkh) say things like, ‘I want not to want,’ or ‘The gnostic (‘!rif) has
no personal portion (ḥa,,),’ or that he becomes ‘like a corpse in the hands of the washer,’
this is praiseworthy only if it refers to the relinquishing of desires that oppose what one
is commanded, the absence of personal inclinations one is not commanded to pursue,
and being passive like a corpse regarding seeking what one is not commanded to seek
and repelling what one is not commanded to repel. However, anyone who intends by
this that one’s will (ir!dah) ceases entirely, or that one no longer senses pleasure and
pain, or benefit and harm, holds a view that contradicts the necessity of sense and reason.
And anyone who praises this state [of total non-discernment] contradicts the necessity
of religion and reason.
َْ َْ ُُْ ْ َ ُْ ُ � ْ َ َ � ْ� ُ ‫ ُﻫ َﻮ ْاﻟ َﻔ َﻨ‬:‫ﺎء ُﻳ َﺮ ُاد ﺑﻪ َﺛ َﻼ َﺛ ُﺔ أُ ُ ﻮر أَ َﺣ ُﺪ َﻫﺎ‬ ُ ‫َو ْاﻟ َﻔ َﻨ‬
‫اﻟﺮ ُﺳﻞ َوأﻧ ِﺰﻟﺖ ِﺑ ِﻪ اﻟﻜﺘ ُﺐ َو ُﻫ َﻮ أن َﻳﻔﻨﻰ‬ ‫ﺎءت ِﺑ ِﻪ‬ ‫اﻟﺪﻳ ِﻨ �ﻲ اﻟﺸﺮ ِﻋ �ﻲ اﻟ ِﺬي ﺟ‬ � ‫ﺎء‬
ٍ ِِ
ْ
‫ﺎﻋ ِﺔ َر ُﺳﻮﻟِ ِﻪ َو َﻋﻦ‬
َ ‫ﺎﻋﺘﻪ َو َﻃ‬ َ َ َْ َ َ ْ َ َ َ َ َْ َ َ ْ َ َ ََْ ُ� َََ َ ْ ُ� ُْ َْ َْ � َ
ِ ِ ‫ ﻓﻴﻔﻨﻰ ﻋﻦ ِﻋﺒﺎد ِة ﻏﻴ ِﺮ ِه ﺑِ ِﻌﺒﺎدﺗِ ِﻪ وﻋﻦ ﻃﺎﻋ ِﺔ ﻏﻴ ِﺮ ِه ﺑِﻄ‬:‫ﻋ�ﺎ ﻟ ﻳﺄ ﺮ اﷲ ﺑِ ِﻪ ﺑِ ِﻔﻌ ِﻞ ﺎ أ ﺮ اﷲ ﺑِ ِﻪ‬
� َ ُ ْ َْ َْ َْ ْ ْ َْ � � َْ َ � �
‫اﻟﺘ َﻮﻛ ِﻞ َﻋﻠﻰ ﻏﻴ ِﺮ ِه ِﺑﺎﻟﺘ َﻮﻛ ِﻞ َﻋﻠﻴ ِﻪ َو َﻋﻦ َ َﺤ �ﺒ ِﺔ َ ﺎ ِﺳ َﻮ ُاه ِﺑ َ� َﺤ �ﺒ ِﺘ ِﻪ َو َ َﺤ �ﺒ ِﺔ َر ُﺳﻮﻟِ ِﻪ؛ َو َﻋﻦ ﺧﻮ ِف ﻏﻴ ِﺮ ِه ِﺑﺨﻮ ِﻓ ِﻪ ِﺑ َﺤﻴﺚ ﻻ َﻳﺘ ِﺒ ُﻊ‬
ُ
ُْ َ َ ْ َ ْ ُ َ َ َ َ َ
َ ُ َ � ْ � َ ُ ُ َ َ ُ ُ َُ ُ َْ َ َ ُ � � ْ ً ُ َْ ُ ََ ُ َْ ْ
‫ ﴿ﻗﻞ إن ﺎﻛن آﺑﺎؤﻛ‬:‫اﻫ َ�ﺎ ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ‫ و ِﺑﺤﻴﺚ ﻳﻜﻮن اﷲ و رﺳﻮﻟﻪ أﺣﺐ إﻟﻴ ِﻪ ِ�ﺎ ِﺳﻮ‬،‫اﷲ‬ ِ ‫اﻟﻌﺒﺪ ﻫﻮاه ِﺑﻐﻴ ِﺮ ﻫﺪى ِﻦ‬
ْ ُ َْ َ َ ْ َْ َ ‫ﺎر ٌة َﺗ ْﺨ َﺸ ْﻮ َن َﻛ َﺴ‬ َ �ُ ‫ﻴﺮ ُﺗ ُﻜ ْ َوأَ ْ َﻮ ٌال ْاﻗ َﺘ َﺮ ْﻓ ُﺘ‬َ ‫اﺟ ُﻜ ْ َو َﻋﺸ‬ُ ‫ﺎؤ ُﻛ ْ َو إ ْﺧ َﻮ ُاﻧ ُﻜ ْ َوأَ ْز َو‬
ُ َََْ
‫ﺎد َﻫﺎ َو َ َﺴﺎ ِﻛ ُﻦ ﺗﺮ َﺿﻮﻧ َﻬﺎ أ َﺣ �ﺐ إﻟﻴﻜ ِ َﻦ‬ َ ‫ﻮﻫﺎ َوﺗ َﺠ‬
ِ ِ ِ ‫و أﺑ ﻨ‬
َ
� ُ ََْ � َ ُُ ُ َ َ ُ� َ َ � َُ ُ� ُ َ ََ َ َ
ْ ُ� َ َ � َ ُ � َََ ْ �
:‫ﺎء اﻟﺜﺎﻧِﻲ‬ ‫اﷲ ِﺑﺄ ِﺮ ِه﴾ ﻓﻬﺬا ﻛﻠﻪ ﻫﻮ ِ�ﺎ أ ﺮ اﷲ ِﺑ ِﻪ و رﺳﻮﻟﻪ وأ ﺎ )اﻟﻔﻨ‬ ‫اﷲ َو َر ُﺳﻮﻟِ ِﻪ َو ِﺟ َﻬﺎ ٍد ِﻓﻲ َﺳ ِﺒﻴ ِﻠ ِﻪ ﻓﺘﺮ ﺑﺼﻮا ﺣﺘﻰ ﻳﺄﺗِﻲ‬ ِ

106
 ْ
‫ﻮر ِه َﻋﻦ‬
ُ َْ َ َ َ ْ َ ُ ْ َ َ ْ َ َ َ َ َ � ‫اﻟﺼﻮﻓ �ﻴﺔ َو ُﻫ َﻮ أَ ْن َﻳ ْﻔ َﻨﻰ َﻋ ْﻦ ُﺷ ُﻬﻮد َ ﺎ ﺳ َﻮى‬ � ‫َو ُﻫ َﻮ �اﻟﺬي َﻳ ْﺬ ُﻛ ُﺮ ُه َﺑ ْﻌ ُﺾ‬
ِ ‫اﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻔﻨﻰ ِﺑ�ﻌﺒﻮ ِد ِه ﻋﻦ ِﻋﺒﺎدﺗِ ِﻪ و ِﺑ�ﺬﻛ‬ ِ ِ ِ ِ ِ ِ
َْ ُ َْ َْ ٌ َ ٌ َ َ ََ َ ََ � َ َ َْ ُ ُ ْ َ ُ َ َْ ُ ْ َ َ َْ ْ َ ُ َْ َ ْ
‫اﷲ ﺗﻌﺎﻟﻰ ﻓﻬﺬا ﺣﺎل ﻧﺎ ِﻗﺺ ﻗﺪ ﻳﻌ ِﺮض ﻟِﺒﻌ ِﺾ‬ ِ ‫ِذﻛ ِﺮ ِه وﺑِ�ﻌﺮ و ِﻓ ِﻪ ﻋﻦ ﻌ ِﺮﻓ ِﺘ ِﻪ ﺑِﺤﻴﺚ ﻗﺪ ﻳ ِﻐﻴﺐ ﻋﻦ ﺷﻬﻮ ِد ﻧﻔ ِﺴ ِﻪ ﻟِ�ﺎ ِﺳﻮى‬
ََ َ ََ َََ ََْ َ �َْ َ � ‫ﻠﻨﺒ �ﻲ ﷺ َوﻟ‬ � ََ ُْ ْ َ ُْ َْ ََ َ � َ َ ََ ْ َ ُ َ َْ َ َ �
‫ﺎﻳﺔ‬ ‫ﺎﺑ ِﻘﻴﻦ اﻷوﻟِﻴﻦ و ﻦ ﺟﻌﻞ ﻫﺬا ﻧِﻬ‬ ِ ‫ﻠﺴ‬ ِ ِ ِ‫اﷲ وﻟِﻬﺬا ﻟ ﻳﻌﺮف ِﺜﻞ ﻫﺬا ﻟ‬ ِ ‫ﻳﻖ‬ ِ ‫اﻟﺴﺎﻟِ ِﻜﻴﻦ وﻟﻴﺲ ﻫﻮ ِﻦ ﻟﻮ ِازم ﻃ ِﺮ‬
� � َ ََ ْ َُ َ ٌ ْ ُ َُ ْ َ � َ َ َ
َ ْ ُ ََ َْ َ ََ ً ُ َ ً َ َ � َ َُ ََ �
‫اﷲ اﻟ ِﺘﻲ‬ِ ‫ﻳﻖ‬ ِ ‫اﷲ ﻓﻬﻮ ﺨ َِﻄﺊ ﺑﻞ ﻫﻮ ِﻦ ﻋﻮ ِار ِض ﻃ ِﺮ‬ ِ ‫ﻳﻖ‬ ِ ‫اﻟﺴﺎﻟِ ِﻜﻴﻦ ﻓﻬﻮ ﺿﺎل ﺿﻼﻻ ِﺒﻴﻨﺎ وﻛﺬﻟِﻚ ﻦ ﺟﻌﻠﻪ ِﻦ ﻟﻮ ِازمِ ﻃ ِﺮ‬
�‫اﻟﺴﻮي‬ � ‫ﺎء َﻋ ْﻦ ُو ُﺟﻮد‬ُ ‫ َﻓ ُﻬ َﻮ ْاﻟ َﻔ َﻨ‬:‫اﻟﺜﺎﻟ ُﺚ‬� � َ َ �ُ ُ ُ ْ َ � َ � ْ َ ُ َ َْ َْ َ ُ � َْ ُ َْ
ِ ِ ِ ‫ﺎس دون ﺑﻌ ٍﺾ ﻟﻴﺲ ﻫﻮ ِﻦ اﻟﻠﻮ ِازمِ اﻟ ِﺘﻲ ﺗﺤﺼﻞ ﻟِﻜﻞ ﺳﺎﻟِ ٍﻚ وأ ﺎ‬ ِ ‫ﺗﻌ ِﺮض ﻟِﺒﻌ ِﺾ اﻟﻨ‬
َ ‫ﻮد َواﺣ ٌﺪ ﺑ ْﺎﻟ َﻌ ْﻴﻦ َﻓ ُﻬ َﻮ َﻗ ْﻮ ُل أَ ْﻫﻞ ْاﻹ ْﻟ َﺤﺎد َواﻻ �ﺗ َﺤﺎد �اﻟﺬ‬
‫ﻳﻦ‬ َ ‫ﻮد ْاﻟ َ� ْﺨ ُﻠﻮق ُﻫ َﻮ َﻋ ْﻴ ُﻦ ُو ُﺟﻮد ْاﻟ َﺨﺎﻟﻖ َوأَ �ن ْاﻟ ُﻮ ُﺟ‬َ ‫ﺑ َﺤ ْﻴ ُﺚ َﻳ َﺮى أَ �ن ُو ُﺟ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ْ � َ ْ ْ
‫ُﻫ ِﻦ أ َﺿﻞ اﻟ ِﻌ َﺒﺎ ِد‬
The term fan!’ (effacement, annihilation) is used to refer to three distinct concepts: (1)
First: The religious, legislative fan!’ (al-fan!’ ad-d"n" ash-shar’") which the Messengers
brought and the Books revealed. This is to be effaced from preoccupation with what All!h
has not commanded by engaging in what All!h has commanded. Thus, one is effaced
from the worship of other than Him through exclusive worship of Him; from obedience
to other than Him through obedience to Him and His Messenger (peace be upon him);
from reliance (tawakkul) upon other than Him through reliance upon Him; from love of
anything besides Him through love of Him and His Messenger (peace be upon him); and
from fear of other than Him through fear of Him. This entails that the servant does not
follow his own desires (haw!) without guidance from All!h, and that All!h and His
Messenger (peace be upon him) become more beloved to him than anything else. As
All!h Almighty says: {Say, [O Muḥammad], ‘If your fathers, your sons, your brothers, your
wives, your kindred, the wealth that you have acquired, the commerce in which you fear
decline, and the dwellings in which you delight are more beloved to you than All!h and
His Messenger and jih!d in His cause, then wait until All!h executes His command.’} [At-
Tawbah: 24]. All of this falls under what All!h and His Messenger have commanded. (2)
Second: The fan!’ mentioned by some Sufis, which is to be effaced from witnessing
anything other than All!h Almighty. One becomes so absorbed in the Worshipped One
(Ma’būd) as to be unaware of one’s own worship (‘ib!dah); absorbed in the Remembered
One (Madhkūr) as to be unaware of one’s own remembrance (dhikr); absorbed in the
Known One (Ma’rūf) as to be unaware of one’s own knowledge (ma’rifah), potentially
even losing awareness of one’s own self in the presence of other than All!h Almighty.
This is a deficient state (ḥ!l n!qi)) that may occur for some wayfarers (s!lik"n), but it is
not an essential requirement of the path to All!h. For this reason, such a state was not
known to occur for the Prophet (peace be upon him) or the first forerunners (as-S!biqūn
al-Awwalūn). Whoever considers this state the ultimate goal for wayfarers is in manifest
error (.al!l mub"n). Likewise, whoever considers it an essential requirement of the path
to All!h is mistaken. Rather, it is one of the incidental occurrences (‘aw!ri.) on the path
to All!h that happens to some people but not others; it is not among the necessary
experiences (law!zim) that every wayfarer undergoes. (3) Third: The fan!’ concerning
the existence of created beings (al-siwá), whereby one perceives the existence of the
created (makhlūq) as being identical to the existence of the Creator (Kh!liq), and believes
that existence is numerically one (al-wujūd w!ḥid bil-’ayn). This is the doctrine of the
proponents of heresy (ilḥ!d) and unificationism (ittiḥ!d), who are among the most
misguided of servants.
ْ َْ ً َ َ َ � َ َ َْ ْ َْ ُ ْ َ َُ ْ ْ َ َ ْ َ َْ ْ َ ُ َ ََُُْ َ ُ �ََ
‫ ﻓ ِﺈ �ن اﻟ َﻮا ِﺣ َﺪ ِﻦ َﻫﺆﻻ ِء ﻻ ُﻳ� ِﻜﻨ ُﻪ أن َﻳﻄ ُﺮ َد ﻗﻮﻟ ُﻪ ﻓ ِﺈﻧ ُﻪ إذا ﺎﻛ َن ُ ﺸﺎ ِﻫﺪا ﻟِﻠﻘ َﺪ ِر ِﻦ‬:‫ﺎس‬ ِ ‫وأ ﺎ ﺨﺎﻟﻔﺘﻬ ﻟِﻀﺮ ور ِة اﻟﻌﻘ ِﻞ واﻟ ِﻘﻴ‬
َْ َ َْْ َ ََ ُْ � َ َ َ ُ َ َ َ ْ ُ ْ َ َْ َ َ ُ َ ُ َ ‫َﻏ ْﻴﺮ َﺗ ْ�ﻴﻴﺰ َﺑ ْﻴ َﻦ ْاﻟ َ� ْﺄ ُ ﻮر َو ْاﻟ َ� ْﺤ ُﻈ‬
‫ﺎع‬ ِ ‫ﺎب َواﻷ ْو َﺟ‬
ِ ‫ﻮﺟ ِﺐ ذﻟِﻚ ِﺜﻞ أ َن ﻳﻀﺮب و ﻳﺠﺎع ﺣﺘﻰ ﻳﺒﺘﻠﻰ ﺑِﻌ ِﻈﻴ ِ اﻷوﺻ‬ ِ �ِ‫ﻮر ﻓﻌﻮ ِﻞ ﺑ‬ ِ ِ ٍ ِ ِ
ُْ َ َ ٌ ُ َْ � َْ َُ ََ � َ َ َ ْ ْ ْ َ ُ َْ ََ ََْ َ َ َ َ َ َ ْ َ ْ َ
‫ور ﻓﺨﻠﻖ‬ ‫ َﻫﺬا اﻟ ِﺬي ﻓﻌﻠﻪ ﻘ ِﻀﻲ ﻘﺪ‬:‫ﺎﺑ ُﻪ ﻓﻘﺪ ﻧﻘ َﺾ ﻗﻮﻟ ُﻪ َوﺧ َﺮ َج َﻋﻦ أﺻ ِﻞ َ ﺬ َﻫ ِﺒ ِﻪ َو ِﻗﻴﻞ ﻟ ُﻪ‬ ‫ﻓ ِﺈن ﻻ َم َ ﻦ ﻓ َﻌﻞ ذ ِﻟ َﻚ ِﺑ ِﻪ وﻋ‬
َ َ َ َ َْ َ � َ ٌ َ َ ً َ ْ َ ْ َ ُ َ َ ٌَ ََُ َُُ َ َ ُُ َ َ � َ
‫ﺎول ﻟﻚ َوﻟ ُﻪ َو ُﻫ َﻮ َﻳ ُﻌ ��ﻜ َ�ﺎ ﻓ ِﺈن ﺎﻛ َن اﻟﻘ َﺪ ُر ُﺣ �ﺠﺔ ﻟﻚ ﻓ ُﻬ َﻮ ُﺣ �ﺠﺔ ﻟِ َﻬﺬا َو إِﻻ ﻓﻠﻴ َﺲ ِﺑ ُﺤ �ﺠ ِﺔ ﻻ ﻟﻚ َوﻻ ﻟ ُﻪ‬ ‫ ﺘﻨ‬:‫اﷲ وﻗﺪره و ِﺸﻴﺌﺘﻪ‬ ِ

107
 َ ُ ‫ﻮر ﺑﺄَ ْن َﻳ ْﻔ َﻌ َﻞ ْاﻟ َ� ْﺄ‬ ٌ ُ ‫اﻟﻨ ْﻬﻲ َو ْاﻟ ُ� ْﺆ ُﻦ َ ْﺄ‬ � َ َْ ْ ْ َ ُ ُْ َ ََْ َ ُ ُ َْ ْ َ َْ ُ َ َ َْ ْ َ ُ َ َ �ََ ََْ
‫ﻮر‬ ِ ِ ِ ‫ﻓﻘﺪ ﺗﺒﻴﻦ ِﺑﻀﺮ ور ِة اﻟﻌﻘ ِﻞ ﻓﺴﺎد ﻗﻮ ِل ﻦ ﻳﻨﻈﺮ إﻟﻰ اﻟﻘﺪ ِر و ﻳﻌ ِﺮض ﻋﻦ اﻷ ِﺮ و‬
َ ََ ً َْ ْ ُ ُ َْ ُْ � ُ َ َ ُ�َ َ ُ ْ َ ْ َ َ َ َ َ َ َُْْ َ َ َ ْ َ َ َ ُ ْ َْ َ َُْ َ
‫ وﻗﺎل ِﻓﻲ ِﻗﺼ ِﺔ‬. ﴾‫ ﴿و إِن ﺗﺼ ِﺒﺮ وا وﺗﺘﻘﻮا ﻻ ﻳﻀﺮﻛ ﻛﻴﺪﻫ ﺷﻴﺌﺎ‬:‫ور ﻛ َ�ﺎ ﻗﺎل ﺗ َﻌﺎﻟﻰ‬
�
ِ ‫و ﻳﺘﺮك اﻟ�ﺤﻈﻮر و ﻳﺼ ِﺒﺮ ﻋﻠﻰ اﻟ�ﻘﺪ‬
َ ْ ُ� ََ َ ُ َْ َ ُ� ََ َ ُ ْ َ ْ� َ َ َ ْ ْ ْ َ ُ ُ َ َ� � َ ْ ْ َ َ �َ ْ َ ُ� َ ُ ُ
‫اﷲ َﻋﻨ ُﻪ َوﻟِ َﻬﺬا‬ ‫ﻴﻊ أﺟ َﺮ اﻟ ُ�ﺤ ِﺴ ِﻨﻴﻦ﴾ ﻓﺎﻟﺘﻘﻮى ِﻓﻌﻞ ﺎ أ ﺮ اﷲ ِﺑ ِﻪ وﺗﺮك ﺎ ﻧﻬﻰ‬ ‫ ﴿إﻧﻪ ﻦ ﻳﺘ ِﻖ و ﻳﺼ ِﺒﺮ ﻓ ِﺈن اﷲ ﻻ ﻳ ِﻀ‬:‫ﻮﺳﻒ‬ ‫ﻳ‬
َْ ْ َ َ ُ َ َ َ َ َ ْ َ � َ ْ ْ َ � َ َْ ْ�َ َ َ ْ َ ْ َْ ْ َ َ � � َ ْ َ � ْ ْ َ َ َ َ ُ � َ َ
‫اﻹﺑﺎﻜ ِر﴾ ﻓﺄ ﺮه ﻊ ِاﻻﺳ ِﺘﻐﻔ ِﺎر‬ ِ ‫اﷲ ﺣﻖ و َاﺳﺘﻐ ِﻔﺮ ﻟِﺬﻧ ِﺒﻚ وﺳﺒﺢ ِﺑﺤ� ِﺪ رﺑﻚ ِﺑﺎﻟﻌ ِﺸﻲ و‬ ِ ‫ ﴿ﻓﺎﺻ ِﺒﺮ إن وﻋﺪ‬:‫ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
ُ ُ ُ � َ�َ َ � َ ْ � � َ َ ْ ُ َ َ َُْ� َ ْ ْ ْ َُْ �ُ َ َ َ ْ � َ ْ �
‫ ﴿ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس ﺗﻮﺑﻮا‬:‫ﻴﺢ‬ ِ ‫ﺤ‬ ِ ‫ﻳﺚ اﻟﺼ‬ ِ ‫آﺧﺮﻫ ﻗﺎل اﻟﻨ ِﺒﻲ ﷺ ِﻓﻲ اﻟﺤ ِﺪ‬ ِ ‫ﺑِﺎﻟﺼﺒ ِﺮ؛ ﻓ ِﺈن اﻟ ِﻌﺒﺎد ﻻ ﺑﺪ ﻟﻬ ِﻦ ِاﻻﺳ ِﺘﻐﻔ ِﺎر أوﻟﻬ و‬
َْ َ َ � َ َ َ
َ ‫ﻮب َإﻟ ْﻴﻪ ﻓﻲ ْاﻟ َﻴ ْﻮ أ ْﻛ َﺜ َﺮ ْﻦ َﺳ ْﺒﻌ‬ َ
ُ ‫اﷲ َوأ ُﺗ‬ َ
َ � ‫َإﻟﻰ َر �ﺑ ُﻜ ْ َﻓ َﻮاَ �ﻟﺬي َﻧ ْﻔﺴﻲ ﺑ َﻴﺪه �إﻧﻲ َﻷ ْﺳ َﺘ ْﻐﻔﺮ‬
‫﴿إﻧ ُﻪ ﻟﻴﻐﺎن ﻋﻠﻰ ﻗﻠ ِﺒﻲ‬:‫ﻴﻦ َ �ﺮ ٍة﴾ َوﻗﺎل‬ ِ ِ ِ‫م‬ ِ ِ ِ ِ ِ ِ ِ ِ
َْ ْ َ َْ َ َ َ ْ ْ � ُ ُ َ ََ َْْ َْ ُ ُ ََ َ� َْ ََْ �
‫ وﺎﻛن ﻳﻘﻮل ﴿اﻟﻠﻬ اﻏ ِﻔﺮ ﻟِﻲ ﺧ ِﻄﻴﺌ ِﺘﻲ وﺟﻬ ِﻠﻲ و إِﺳﺮا ِﻓﻲ ِﻓﻲ أ ِﺮي‬. ﴾‫َو إِﻧﻲ ﻷﺳﺘﻐ ِﻔﺮ اﷲ وأﺗﻮب إﻟﻴ ِﻪ ِﻓﻲ اﻟﻴﻮمِ ِﺎﺋﺔ ﺮ ٍة‬
َ � ُ َ َ َ � َ
ْ َ ْ ْ � ْ َ �ُ ْ ْ َ ْ ْ � � َ ْ َ َْ
‫َو َ ﺎ أﻧ َﺖ أﻋﻠ ُ ِﺑ ِﻪ ِﻨﻲ؛ اﻟﻠ ُﻬ � اﻏ ِﻔﺮ ِﻟﻲ ﺧ َﻄ ِﺌﻲ َو َﻋ� ِﺪي َو َﻫﺰ ِﻟﻲ َو ِﺟ �ﺪي َوﻛﻞ ذ ِﻟ َﻚ ِﻋﻨ ِﺪي؛ اﻟﻠ ُﻬ � اﻏ ِﻔﺮ ِﻟﻲ َ ﺎ ﻗ �ﺪ ﺖ َو َ ﺎ‬
ََْ ْ �َ َ ْ َ ْ َ َ َْ � َ ْ َْ َ ْ َْ � َ ْ َ َْ َْ ْ َ ْ َْ ْ� َ
‫أﺧﺮت َو َ ﺎ أﺳ َﺮ رت َو َ ﺎ أﻋﻠﻨﺖ َو َ ﺎ أﻧ َﺖ أﻋﻠ ُ ِﺑ ِﻪ ِﻨﻲ أﻧ َﺖ اﻟ ُ�ﻘ �ﺪ ُم َوأﻧ َﺖ اﻟ ُ�ﺆﺧ ُﺮ﴾ َوﻗﺪ ذﻛ َﺮ َﻋﻦ َآد َم أ ِﺑﻲ اﻟ َﺒﺸ ِﺮ أﻧ ُﻪ اﺳﺘﻐﻔ َﺮ‬
َْ َ ََ َْ ً� َ َ � َ ُ� ُ َ َ َ � ْ َ َ ْ ْ َ َ ُ َ َ َ َْ َ َ َ َ ُ� َ ُ ََ ْ َ َْ َ َ َ ُ� َ
‫ أﻧ ُﻪ أ َﺻ �ﺮ ُ ﺘ َﻌﻠﻘﺎ ﺑِﺎﻟﻘ َﺪ ِر ﻓﻠ َﻌﻨ ُﻪ َوأﻗ َﺼ ُﺎه‬- ‫اﷲ‬ ‫ ﻟﻌﻨﻪ‬- ‫رﺑﻪ وﺗﺎب إﻟﻴ ِﻪ ﻓﺎﺟﺘﺒﺎه رﺑﻪ ﻓﺘﺎب ﻋﻠﻴ ِﻪ وﻫﺪاه؛ وﻋﻦ إﺑ ِﻠﻴﺲ أﺑِﻲ اﻟ ِﺠﻦ‬
َ ‫ﺎب َو َﻧﺪ َم َﻓ َﻘ ْﺪ أَ ْﺷ َﺒ َﻪ أَ َﺑ ُﺎه َو َ ْﻦ أَ ْﺷ َﺒ َﻪ أَ َﺑ ُﺎه َﻓ َ�ﺎ َﻇ َﻠ‬
َ ‫َﻓ َ� ْﻦ أَ ْذ َﻧ َﺐ َو َﺗ‬
ِ
As for how their view (of using Qadar as an excuse) contradicts the necessity of reason
and analogy: one of these individuals cannot consistently apply his own principle. If
someone claims to witness only the Divine Decree without distinguishing between the
commanded (ma’mūr) and the prohibited (maḥ,ūr), and is then treated accordingly –
for instance, being beaten and starved until afflicted with severe hardships and pains – if
he then blames or finds fault with the one who did this to him, he has contradicted his
own statement and abandoned the foundation of his doctrine. It would be said to him:
‘What this person did was ordained (maq.") and decreed (maqdūr). All!h’s creation,
decree, and will encompass both you and him; it applies equally to you both. If the
Decree is a valid excuse for you, it is equally valid for him. Otherwise, it is not an excuse
for either of you.’ Thus, the corruption of the view that focuses on the Decree while
disregarding the command and prohibition is evident through the necessity of reason.
The believer (mu’min) is commanded to perform what is enjoined (al-ma’mūr), abstain
from what is forbidden (al-maḥ,ūr), and exercise patience ()abr) regarding what is
decreed (al-maqdūr). As All!h Almighty says: {But if you are patient and fear All!h, their
plot will not harm you at all.} [Āl ‘Imr!n: 120]. And He relates concerning the story of
Yūsuf (peace be upon him): {Indeed, he who fears All!h and is patient – then indeed,
All!h does not allow to be lost the reward of the doers of good.} [Yūsuf: 90]. Thus, taqwá
(piety, fear of All!h) involves doing what All!h has commanded and leaving what He has
forbidden. This is why All!h Almighty said: {So be patient. Indeed, the promise of All!h is
truth. And ask forgiveness for your sin and exalt [All!h] with praise of your Lord in the
evening and the morning.} [Gh!fir: 55]. Here, He commanded patience alongside seeking
forgiveness (istighf!r). Indeed, servants, from the first to the last, are inevitably in need of
seeking forgiveness. The Prophet (peace be upon him) said in an authentic hadith: {‘O
people, repent to your Lord! By the One in Whose Hand my soul is, I indeed seek All!h’s
forgiveness and repent to Him more than seventy times a day.’} [Al-Bukh!r"]. He also
said: {‘Verily, at times there is a covering over my heart, and verily I seek All!h’s
forgiveness and repent to Him one hundred times a day.’} [Muslim]. And he used to
supplicate: {‘All!humma ighfir l" kha'"’at" wa jahl" wa isr!f" f" amr" wa m! Anta a’lamu bihi
minn". All!humma ighfir l" kha'a’" wa ‘amd" wa hazl" wa jidd" wa kullu dh!lika ‘ind".
All!humma ighfir l" m! qaddamtu wa m! akhkhartu wa m! asrartu wa m! a’lantu wa
m! Anta a’lamu bihi minn". Anta al-Muqaddimu wa Anta al-Mu’akhkhiru’} [O All!h,
forgive me my mistakes, my ignorance, my extravagance in my affairs, and whatever You
know better about me than I do. O All!h, forgive me my errors and my deliberate acts,
my jesting and my seriousness – and all of that is present in me. O All!h, forgive me what
I have sent forth and what I have left behind, what I have concealed and what I have

108
declared, and what You know better about me than I do. You are the One Who brings
forward, and You are the One Who puts back.] [Agreed upon]. It is mentioned regarding
Ādam, the father of mankind, that he sought his Lord’s forgiveness and repented to Him,
so his Lord chose him, accepted his repentance, and guided him. Conversely, it is
mentioned regarding Ibl"s, the father of the Jinn – may All!h curse him – that he persisted
[in disobedience], clinging to the Decree as an excuse, so All!h cursed him and cast him
away. Therefore, whoever sins, then repents and feels remorse, has resembled his father
(Ādam). And whoever resembles his father has done no wrong [in resembling him].
َ ْ ْ َ ُْْ َ َ َُْ َ َ َ ُ ْ ُ� َ � َ ُ ً ُ َ ً ُ َ َ َ ُ� ُ َ ْ ْ ََ َ َ َ َ ََ ُ� َ َ
‫ﻴﻦ َواﻟ ُ�ﺸ ِﺮﺎﻛ ِت‬ ‫ﺎت واﻟ�ﺸ ِﺮ ِﻛ‬ ِ ‫اﻹﻧﺴﺎن إﻧﻪ ﺎﻛن ﻇﻠﻮ ﺎ ﺟﻬﻮﻻ﴾ ﴿ ِﻟﻴﻌﺬب اﷲ اﻟ�ﻨﺎ ِﻓ ِﻘﻴﻦ واﻟ�ﻨﺎ ِﻓﻘ‬ ِ ‫ ﴿وﺣ�ﻠﻬﺎ‬:‫ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
َْ َْ ْ َ
ْ� َ َْ ُ َ َ ْ ُ ُ� َ َ َ َ َ ً َ ً ُ َ ُ� َ َ َ َ ْ ُ ْ َ َ ْ ُ ْ َ َ ُ� َ ُ َ َ
‫ﻴﺪ َو ِاﻻﺳ ِﺘﻐﻔ ِﺎر ِﻓﻲ ﻏﻴ ِﺮ‬ ِ ‫ﺎت وﺎﻛن اﷲ ﻏﻔﻮرا ر ِﺣﻴ�ﺎ﴾ وﻟِﻬﺬا ﻗﺮن اﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻴﻦ اﻟﺘﻮ ِﺣ‬ ِ ‫و ﻳﺘﻮب اﷲ ﻋﻠﻰ اﻟ�ﺆ ِ ِﻨﻴﻦ واﻟ�ﺆ ِﻨ‬
َْ ُ َ ْ َ َ ََ َ ََ َ ُْ ْ َ َ ُْ ْ َ َ ْ َ ْ َْ ْ َ ُ� � ََ َ ُ�َ َْ ْ َ َ ََ َ َ ََ َ
‫ ﴿ﻓﺎﺳﺘ ِﻘﻴ�ﻮا إﻟﻴ ِﻪ‬:‫ﺎت﴾ وﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ ‫ ﴿ﻓﺎﻋﻠ أﻧﻪ ﻻ إﻟﻪ إﻻ اﷲ واﺳﺘﻐ ِﻔﺮ ﻟِﺬﻧ ِﺒﻚ وﻟِﻠ�ﺆ ِ ِﻨﻴﻦ واﻟ�ﺆ ِﻨ‬:‫آﻳ ٍﺔ ﻛ�ﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‬
ْ ْ ُ َ � َ� � ُُ َْ � َ َ َ ْ َُ ْ ْ َ � ُ �ُ ُُ َ ْ َ ْ ٌ َ ُ َ ََ َ ََ ُ ُ َْ ْ َ
‫اﷲ إﻧ ِﻨﻲ ﻟﻜ ِﻨ ُﻪ‬ ‫ﻴﺮ﴾ ﴿أﻻ ﺗﻌﺒﺪوا إﻻ‬ ٍ ‫ ﴿اﻟﺮ ِﻛﺘﺎب أﺣ ِﻜ�ﺖ آﻳﺎﺗﻪ ﺛ ﻓﺼﻠﺖ ِﻦ ﻟﺪن ﺣ ِﻜ َﻴ ٍ ﺧ ِﺒ‬:‫ﺎل ﺗﻌﺎﻟﻰ‬ ‫واﺳﺘﻐ ِﻔﺮ وه﴾ وﻗ‬
� ْ
ُ‫ﺎﻋﺎ َﺣ َﺴ ًﻨﺎ إﻟﻰ أ َﺟﻞ ُ َﺴ ��ﻰ﴾ َوﻓﻲ اﻟ َﺤﺪﻳﺚ اﻟﺬي َر َو ُاه ْاﺑﻦ‬ َ ً ََ ُْ ْ�َ ُ ْ ُ ُ � ُْ � َ ُ َْ ْ ََ ٌ َ َ ٌ َ
َ ُ
ِ ِ ِ ِ ٍ ‫ﻧ ِﺬﻳﺮ وﺑ ِﺸﻴﺮ﴾ ﴿وأ ِن اﺳﺘﻐ ِﻔﺮ وا رﺑﻜ ﺛ ﺗﻮﺑﻮا إﻟﻴ ِﻪ ﻳ�ﺘﻌﻜ ﺘ‬
ََْ َ َ ََْ �ََ َ ْ ْ َ ُ� � ََ َ ُ َ ََْ ُ� َ � َْ َْ ُ َ ْ� ُ َُ َُُْ َ َ َ
‫ﻮب وأﻫﻠﻜﻮﻧِﻲ ﺑِﻼ إﻟﻪ إﻻ اﷲ و ِاﻻﺳ ِﺘﻐﻔ ِﺎر؛ ﻓﻠ�ﺎ رأﻳﺖ ذﻟِﻚ ﺑﺜﺜﺖ‬ ِ ‫ ﴿ﻳﻘﻮل اﻟﺸﻴﻄﺎن أﻫﻠﻜ َﺖ اﻟﻨﺎس ﺑِﺎﻟﺬ َﻧ‬:‫ﺎﺻ ٍ وﻏﻴﺮه‬ ِ ‫أﺑِﻲ ﻋ‬
َ
َ ‫اﻟﻨﻮن أ �ﻧ ُﻪ َﻧ‬� ْ َ ْ َ َ َْ ً ْ َ ُ ْ ُ ُْ� َ ُ َ ْ َ ُْ� َ ُ َُ ََ َ ُ ُْ َُْ َ َ ْ ْ ْ َ
‫ﺎدى‬ ِ ‫ﻮن ُﺻﻨﻌﺎ﴾ َوﻗﺪ ذﻛ َﺮ ُﺳﺒ َﺤﺎﻧ ُﻪ َﻋﻦ ِذي‬ ‫ﻴﻬ اﻷﻫﻮاء ﻓﻬ ﻳﺬ ِﻧﺒﻮن وﻻ ﻳﺘﻮﺑﻮن ِﻷﻧﻬ ﻳﺤﺴﺒﻮن أﻧﻬ ﻳﺤ ِﺴﻨ‬ ِ ‫ِﻓ‬
ْ
َ‫ﺎﺳ َﺘ َﺠ ْﺒ َﻨﺎ َﻟ ُﻪ َو َﻧ �ﺠ ْﻴ َﻨ ُﺎه َﻦ اﻟ َﻐ � َو َﻛ َﺬﻟﻚ‬ ْ َ َ ََ َ َ َ � ْ ُْ � َ َ ْ ُ َ َْ � ََ َ ْ َ َُ �
ِ ِ ‫ ﴿ﻓ‬:‫ﺎت أن ﻻ إﻟﻪ إﻻ أﻧﺖ ﺳﺒﺤﺎﻧﻚ إﻧﻲ ﻛﻨﺖ ِﻦ اﻟﻈﺎﻤﻟِﻴﻦ ﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ �‫ِﻓﻲ اﻟﻈﻠ‬
ُ‫ﺎع َذﻟ َﻚ أَ �ﻧ ُﻪ َﻻ ُﺑ �ﺪ َﻟﻪ‬ ُ َ َ َُ َْ ُ� َ �َ � ٌ ُ ْ َ َ َ َ َ �
�‫ﻮن ﺎ دﻋﺎ ﺑِﻬﺎ ﻜﺮ وب إﻻ ﻓﺮ ج اﷲ ﻛﺮﺑﻪ﴾ و ِﺟ‬
َ َُْ َ � � َ َ َ ُْْ ُْ
ِ ِ ‫ﻧﻨ ِﺠﻲ َ اﻟ�ﺆ ِ ِﻨ َﻴﻦ﴾ ﻗﺎل اﻟﻨ ِﺒﻲ ﷺ ﴿دﻋﻮة أ ِﺧﻲ َ ِذي اﻟﻨ‬
َْ ْ ْ َْ َ َ َْ ْ ْ ْ ْ
‫ِﻓﻲ اﻷ ِﺮ َ ﻦ أﺻﻠﻴ ِﻦ َوﻻ ُﺑ �ﺪ ﻟ ُﻪ ِﻓﻲ اﻟﻘ َﺪ ِر ِﻦ أﺻﻠﻴ ِﻦ‬
All!h Almighty says: {...and man undertook it [the Trust]. Indeed, he was unjust and
ignorant. [It was] so that All!h may punish the hypocrite men and hypocrite women, and
the polytheist men and polytheist women, and All!h may accept repentance from the
believing men and believing women. And ever is All!h Forgiving and Merciful.} [Al-
Aḥz!b: 72-73]. For this reason, All!h, Glorified is He, has paired Tawḥ"d (Oneness) with
Istighf!r (seeking forgiveness) in more than one verse. For example, He says: {So know
that L! il!ha ill! All!h (There is no god worthy of worship except All!h), and seek
forgiveness for your sin and for the believing men and believing women.} [Muḥammad:
19]. And He says: {So take the straight path to Him and seek His forgiveness.} [Fu))ilat:
6]. And He says: {Alif, L!m, R!. [This is] a Book whose verses are perfected and then
presented in detail from [one who is] Wise and Acquainted. [Through a messenger,
saying], ‘Do not worship except All!h. Indeed, I am to you from Him a warner and a
bringer of good tidings.’ And [saying], ‘Seek forgiveness of your Lord and repent to Him,
[and] He will let you enjoy a good provision for a specified term...’} [Hūd: 1-3]. In a hadith
narrated by Ibn Ab" ‘Ā)im and others, it is reported: {‘Shay'!n says: ‘I destroyed mankind
with sins, and they destroyed me with L! il!ha ill! All!h and Istighf!r.’ When I saw that, I
infused desires (ahw!’) among them, so they sin but do not repent, because they think
they are doing good.’}. All!h, Glorified is He, mentions regarding Dhū an-Nūn (Prophet
Yūnus, peace be upon him) that he called out within the darknesses: {‘L! il!ha ill! Anta
Subḥ!naka inn" kuntu min a,-,!lim"n’} [There is no god worthy of worship except You;
exalted are You! Indeed, I have been of the wrongdoers.] [Al-Anbiy!’: 87]. All!h Almighty
then says: {So We responded to him and saved him from the distress. And thus do We
save the believers.} [Al-Anbiy!’: 88]. The Prophet (peace be upon him) said: {‘The
supplication of my brother Dhū an-Nūn – no distressed person supplicates with it except
that All!h relieves his distress.’} [At-Tirmidh"]. The summary of all this is that the servant
requires two fundamental principles regarding the Divine Command (al-amr), and two
fundamental principles regarding the Divine Decree (al-qadar).
ْ َ َْ ُ َ ْ ُ � ‫ﺎد ﻓﻲ اﻻ ْ ﺘ َﺜﺎل ﻋ ْﻠ ً�ﺎ َو َﻋ َ� ًﻼ َﻓ َﻼ َﺗ َﺰ ُال َﺗ ْﺠ َﺘﻬ ُﺪ ﻓﻲ ْاﻟﻌ ْﻠ ﺑ َ�ﺎ أَ َ َﺮ‬
ُ َ ْ َْ َ ْ َ ْ َ
‫ ﺛ � َﻋﻠﻴ ِﻪ أن‬.‫اﷲ ِﺑ ِﻪ َواﻟ َﻌ َ� ِﻞ ِﺑﺬ ِﻟ َﻚ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻓ ِﻔﻲ اﻷ ِﺮ ﻋﻠﻴ ِﻪ ِاﻻﺟ ِﺘﻬ‬

109
 َْ ْ
‫ﺎل ِﺑ ِﺎﻻﺳ ِﺘﻐﻔ ِﺎر‬ َ ْ َ ْ َ َ َ ْ َ ْ َ ِ ‫ود َوﻟ َﻬ َﺬا َﺎﻛ َن ْﻦ ْاﻟ َ� ْﺸ ُﺮ‬ َ ‫ﻮب ْﻦ َﺗ ْﻔﺮ ﻳﻄﻪ ﻓﻲ ْاﻟ َ� ْﺄ ُ ﻮر َو َﺗ َﻌ �ﺪﻳﻪ ْاﻟ ُﺤ ُﺪ‬ َ ‫َﻳ ْﺴ َﺘ ْﻐﻔ َﺮ َو َﻳ ُﺘ‬
ِ �‫وع أن ﻳﺨ ِﺘ َ ﺟ ِ ﻴﻊ اﻷﻋ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ُ‫ﺎﻟﻠ ْﻴﻞ َو َﺧ َﺘ ُ�ﻮه‬� ُ ََ َ ْ ْ َْ ْ ُْ َ َ ََ ُ� َ َ َْ َ ً ََ ََ َْ ْ َ ْ َ َ َ ْ َ � � َ ََ
ِ ِ‫ ﴿واﻟ� َﺴﺘﻐ ِﻔ ِﺮ ﻳﻦ ﺑِﺎﻷﺳﺤ ِﺎر﴾ ﻓﻘﺎ ﻮا ﺑ‬:‫ﻓﺎﻜن اﻟﻨ ِﺒﻲ ﷺ إذا اﻧﺼﺮف ِﻦ َ ِﺻﻼﺗِ ِﻪ اﺳﺘﻐﻔﺮ ﺛﻼﺛﺎ وﻗﺪ ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
ً َْ � َ ُ ُ ْ َ َ � َ ْ َ َ ُ ْ َ ْ َ � ‫ﺎء َﻧ ْﺼ ُﺮ‬ َ ‫إذا َﺟ‬ َ َ َ � ُ ْ ْ َََ َ ُ ُ َ َْ ْ
﴾‫اﷲ أﻓ َﻮاﺟﺎ‬ ِ ‫ﻳﻦ‬ ِ ‫اﷲ واﻟﻔﺘﺢ﴾ ﴿و رأ َﻳﺖ اﻟﻨﺎس ﻳﺪﺧﻠﻮن ِﻓﻲ ِد‬ ِ ﴿ ‫اﷲ ﺗ َﻌﺎﻟﻰ‬ ِ ‫آﺧﺮ ﺳﻮر ٍة ﻧﺰﻟﺖ ﻗﻮل‬ ِ ‫ و‬،‫ِﺑ ِﺎﻻﺳ ِﺘﻐﻔ ِﺎر‬
َ َ ُْ ُ ُ َ ُُ َ ُ َ ْ ُ ُ ْ َ َ ُ � َ � َ ً �َ َ َ ُ� ُ ْ َْ ْ َ َ �َ ْ َ ْ � َ َ
‫ ﴿ﺳﺒﺤﺎﻧﻚ‬:‫ﻴﺢ أﻧﻪ ﺎﻛن ﷺ ﻳﻜ ِﺜﺮ أن ﻳﻘﻮل ِﻓﻲ رﻛﻮ ِﻋ ِﻪ وﺳﺠﻮ ِد ِه‬ ِ ‫﴿ﻓﺴﺒﺢ ِﺑﺤ� ِﺪ رﺑﻚ واﺳﺘﻐ ِﻔﺮه إﻧﻪ ﺎﻛن َﺗﻮاﺑﺎ ْ﴾ و ِﻓﻲ َاﻟﺼ ِﺤ‬
َْ َ َ � َ َ َ َ َ َ َ َ ْ � َ َ َ ْ َ ْ َ َْ َ َ َ َ ْ � َ َ ُْ ُ� ََ ْ ْ � ُ� ْ َ َ َ� َ � ُ�
‫ﷲ ِﻓﻲ ِﻓﻌ ِﻞ ﺎ أ ﺮ ﺑِ ِﻪ و ﻳﺘﻮﻛﻞ ﻋﻠﻴ ِﻪ‬ ِ ‫اﻟﻠﻬ رﺑﻨﺎ وﺑِﺤ� ِﺪك اﻟﻠﻬ اﻏ ِﻔﺮ ﻟِﻲ﴾ ﻳﺘﺄول اﻟﻘﺮآن وأ ﺎ ِﻓﻲ اﻟﻘﺪ ِر ﻓﻌﻠﻴ ِﻪ أن ﻳﺴﺘ ِﻌﻴﻦ ﺑِﺎ‬
َ
َ ‫اﻟﺸ �ﺮ َو َﻋ َﻠ ْﻴﻪ أ ْن َﻳ ْﺼﺒ َﺮ َﻋ َﻠﻰ ْاﻟ َ� ْﻘ ُﺪور َو َﻳ ْﻌ َﻠ‬
� َْ ْ َ ْ َ َْ ً َ ْ َ ُ َ َ َ َ ْ َ َ َْ َ َ ْ َ َ ُ َ ُ ْ َ َ
ِ ِ ِ ‫ﻮن ُ ﻔﺘ ِﻘﺮا إﻟﻴ ِﻪ ِﻓﻲ َﻃﻠ ِﺐ اﻟﺨﻴ ِﺮ َوﺗﺮ ِك‬ ‫و ﻳﺪﻋﻮه؛ و ﻳﺮﻏﺐ إﻟﻴ ِﻪ و ﻳﺴﺘ ِﻌﻴﺬ ِﺑ ِﻪ و ﻳﻜ‬
َْ َ َ ْ َ ْ َ َ ٌ � َ ُ َ َ � َ َ َ ُ � ُ َ َ َ ُ َ ُ ْ ُ َ ْ َ ُ َ َ ْ َ َ َ ُ َ ْ ُ ْ ُ َ ْ َ ُ َ َ َ َ � َ
‫ﺎب‬ ِ ‫أن ﺎ أﺻﺎﺑﻪ ﻟ ﻳﻜﻦ ﻟِﻴﺨ ِﻄﺌﻪ و ﺎ أﺧ َﻄﺄه ﻟ َ ﻳﻜﻦ ﻟِﻴ ِﺼﻴﺒﻪ؛ و إِذا آذاه اﻟﻨﺎس ﻋ ِﻠ أن ذﻟِﻚ ﻘﺪر ﻋﻠﻴ ِﻪ و ِﻦ ﻫﺬا اﻟﺒ‬
َ َ ََُ ََ َ َ َ ْ ََ ْ َ ََ ُ � ‫ َﻳﺎ َآد َم أ ْﻧ َﺖ أ ُﺑﻮ ْاﻟ َﺒ َﺸﺮ َﺧ َﻠ َﻘﻚ‬:‫ﻮﺳﻰ َﻟ ��ﺎ َﻗ َﺎل‬ ْ
‫اﷲ ﺑِ َﻴ ِﺪ ِه َوﻧﻔﺦ ِﻓﻴﻚ ِﻦ ُر و ِﺣ ِﻪ وأﺳﺠﺪ ﻟﻚ ﻼﺋِﻜﺘﻪ؛ ﻟِ�ﺎذا‬ ِ
َ ُ ‫ﺎج َآد َم َو‬ ُ ‫اﺣﺘ َﺠ‬
ِ
َْ ْ َ ْ � َ َ ً ُ ْ َ َ ْ َ َ ْ َ َ ََ ُ� َ ْ َ
� َ ُ َ ْ َ َ َُ َ ََ � َ ْ ْ َْ َ ْ ْ َ
‫اﷲ ِﺑﻜﻼ ِ ِﻪ ﻓ ِﺒﻜ وﺟﺪت ﻜﺘﻮﺑﺎ ﻋﻠﻲ ِﻦ ﻗﺒ ِﻞ أن‬ ‫ﻮﺳﻰ اﻟ ِﺬي اﺻ َﻄﻔﺎك‬ ‫ أﻧﺖ‬:‫أﺧ َﺮﺟﺘﻨﺎ َوﻧﻔ َﺴﻚ ِﻦ اﻟﺠﻨ ِﺔ؟ ﻓﻘﺎل ﻟﻪ آدم‬
َ ْ� ْ َ َ ْ ُ َْ َ ُ � َ َ َ َ َ ُ َ َ � َ َ ََ َ ََ َ َ ََ ََ ْ ُ
‫ﻮﺳﻰ ﻟ َﻳﻜﻦ َﻋﺘ ُﺒ ُﻪ ِﻵ َد َم ِﻷﺟ ِﻞ اﻟﺬﻧ ِﺐ ﻓ ِﺈ �ن‬ ‫ ﺑِﻜﺬا وﻛﺬا ﻓﺤﺞ آدم ﻮﺳﻰ وذﻟِﻚ أن‬:‫ ﴿ َو َﻋ َﺼﻰ َآد ُم َر �ﺑ ُﻪ ﻓﻐ َﻮى﴾ ﻗﺎل‬:‫أﺧﻠﻖ‬
َ ‫ﻮر‬ ْ
ُ ُ ‫ َو ُﻫ ْ َ ﺄ‬.‫ﻴﺒﺔ �اﻟﺘﻲ َﻟﺤ َﻘ ْﺘ ُﻬ ْ ْﻦ َذﻟ َﻚ‬ َ
َ ُ ْ ْ ْ ََ َُ َ َْ َ ْ َ َ ْ � ْ ُ � َ ُْ َ َ َ َ َْ َ َ
‫ون‬ ِ ِ ِ ِ ِ ‫آدم ﻗﺪ ﺎﻛن ﺗﺎب ِﻨﻪ واﻟﺘﺎ ِﺋﺐ ِﻦ اﻟﺬﻧ ِﺐ ﻛ�ﻦ ﻻ ذﻧﺐ ﻟﻪ؛ وﻟ ِﻜﻦ ِﻷﺟ ِﻞ اﻟ� ِﺼ‬
َْ ْ َْ ْ � � َ ْ َ � ْ ْ َ
﴾‫اﷲ َﺣﻖ َواﺳﺘﻐ ِﻔﺮ ﻟِﺬﻧ ِﺒ َﻚ‬
َ ََ َ َ ََ ْ ُ َْ ْ َ ْ ََ َ َْ ََْ َ ُ ُ َْ ْ َ
ِ ‫ ﴿ﻓﺎﺻ ِﺒﺮ إن وﻋﺪ‬:‫أن ﻳﻨﻈﺮ وا إﻟﻰ اﻟﻘﺪ ِر ِﻓﻲ اﻟ�ﺼﺎﺋِ ِﺐ وأن ﻳﺴﺘﻐ ِﻔﺮ وا ِﻦ اﻤﻟﻌﺎﺋﺐ ﻛ�ﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‬
َ ‫اﻟﻨﺒ �ﻴ‬ � ْ ْ َْ َ ُ� َ َ َْ َ � ْ َْ َ ً � َ َ ُ ً َ ْ ُ َُ ً ُ � ً َ َ َ ََ َ َ َ َ ََْ َ َ َْ ْ َ َ ْ ََ
‫ﻴﻦ‬ ِ ‫ﷲ ِﻄﻴﻌﺎ ﻟﻪ ﺴﺘ ِﻌﻴﻨﺎ ﺑِ ِﻪ ﺘﻮﻛﻼ ﻋﻠﻴ ِﻪ ِﻦ اﻟ ِﺬﻳﻦ أﻧﻌ اﷲ ﻋﻠﻴ ِﻬ ِﻦ‬ ِ ِ ‫ ﺎﻛن ﻋﺎﺑِﺪا‬:‫ﻓ�ﻦ راﻋﻰ اﻷ ﺮ واﻟﻘﺪر ﻛ�ﺎ ذﻛﺮ‬
ً َ ُ � َ َ � � َ
‫ﻴﻦ؛ َو َﺣ ُﺴ َﻦ أوﻟ ِﺌ َﻚ َر ِﻓﻴﻘﺎ‬ َ ‫اﻟﺼﺎﻟﺤ‬
ِ ِ
� ‫اﻟﺸ َﻬ َﺪاء َو‬
ِ ‫واﻟﺼﺪﻳ ِﻘﻴﻦ و‬
(1) Regarding the Command (al-amr): (a) He must strive diligently (ijtih!d) in
compliance, both in knowledge and action. He should continuously strive to learn what
All!h has commanded and to act upon it. (b) He must seek forgiveness (istighf!r) and
repent (tawbah) for his shortcomings (tafr"') regarding what was commanded and for
transgressing the limits (ḥudūd). This is why it is prescribed (mashrū’) to conclude all
actions with istighf!r. The Prophet (peace be upon him), upon finishing his prayer, would
seek forgiveness three times. All!h Almighty praises {those who seek forgiveness before
dawn} [Āl ‘Imr!n: 17]; they stand in prayer at night and conclude it with istighf!r. The last
Sūrah revealed was All!h Almighty’s statement: {When the victory of All!h has come and
the conquest, And you see the people entering into the religion of All!h in multitudes,
Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever
Accepting of repentance.} [An-Na1r: 1-3]. It is reported in the Saḥ"ḥ that the Prophet
(peace be upon him) used to frequently say in his bowing (rukū’) and prostration (sujūd):
{‘Subḥ!naka All!humma Rabban! wa bi-ḥamdika, All!humma ighfir l"’} [Glory be to You,
O All!h, our Lord, and praise be to You. O All!h, forgive me], thereby implementing the
Qur’an. [Agreed upon]. (2) Regarding the Decree (al-qadar): (a) He must seek All!h’s help
(isti’!nah) in performing what He has commanded, rely upon Him (tawakkul), supplicate
to Him (du’!’), turn to Him with hope and desire (raghbah), seek refuge in Him
(isti’!dhah), and be utterly dependent (muftaqir) upon Him in seeking good and avoiding
evil. (b) He must exercise patience ()abr) regarding what is decreed, knowing that what
afflicted him could not have missed him, and what missed him could not have afflicted
him. If people harm him, he should recognize that this was decreed for him. Relevant to
this is the debate between Ādam and Mūs! (peace be upon them both). Mūs! said: ‘O
Ādam, you are the father of mankind; All!h created you with His Hand, breathed into you
from His Spirit, and made His angels prostrate to you. Why did you expel us and yourself
from Paradise?’ Ādam replied: ‘You are Mūs!, whom All!h chose for His speech. How
long before I was created did you find written concerning me: {And Ādam disobeyed his
Lord and erred.} [Ṭ!-H!: 121]?’ Mūs! replied: ‘By such-and-such a period.’ Thus, Ādam
prevailed over Mūs! in the argument. This is because Mūs! was not reproaching Ādam
for the sin itself, as Ādam had already repented from it – and the one who repents from
a sin is like one who has no sin. Rather, Mūs! was lamenting the calamity (mu)"bah) that
befell them as a result. We are commanded to look towards the Decree (qadar) when

110
facing calamities, and to seek forgiveness (istighf!r) for our faults (ma’!yib), as All!h
Almighty says: {So be patient. Indeed, the promise of All!h is truth. And ask forgiveness
for your sin...} [Gh!fir: 55]. Therefore, whoever observes both the Command and the
Decree as mentioned is a true worshipper of All!h, obedient to Him, seeking His help,
and relying upon Him. He is among those whom All!h has favored – the Prophets, the
Truthful ()idd"q"n), the Martyrs (shuhad!’), and the Righteous ()!liḥ"n). And excellent are
those as companions! [cf. An-Nis!’: 69].
َْ ْ � َ ْ ْ َ َْ ُ َ ْ َ َ � َ ُُ َْ َ � ََْ َْ ْ َ ْ ْ َ َ َ َْ ُ َ َ ْ ُ ُ� َ َ َ َْ َ
﴾‫ ﴿ﻓﺎﻋ ُﺒﺪ ُه َوﺗ َﻮﻛﻞ َﻋﻠﻴ ِﻪ‬:‫ﻴﻦ﴾ َوﻗﻮﻟِ ِﻪ‬ ‫ ﴿إﻳﺎك ﻧﻌﺒﺪ و إِﻳﺎك ﻧﺴﺘ ِﻌ‬:‫اﺿ َﻊ ﻛﻘﻮﻟِ ِﻪ‬ ََ
ِ ‫وﻗﺪ ﺟ�ﻊ اﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻴﻦ ﻫﺬﻳ ِﻦ اﻷﺻﻠﻴ ِﻦ ِﻓﻲ ﻮ‬
ْ� َ ْ َ ْ َ ُ ْ ْ ْ ُ ْ ً ْ َ ْ ْ َ� �َ ْ َ َ َْ ُ ُ َْ َ ُ ْ � َ َ َْ َ َْ َ
‫اﷲ َﻳﺠ َﻌﻞ ﻟ ُﻪ َ ﺨ َﺮﺟﺎ﴾ ﴿ َو َﻳﺮ زﻗ ُﻪ ِﻦ َﺣﻴﺚ ﻻ َﻳﺤﺘ ِﺴ ُﺐ َو َ ﻦ َﻳﺘ َﻮﻛﻞ‬ ‫ ﴿و ﻦ ﻳﺘ ِﻖ‬:‫ﻴﺐ﴾ َوﻗﻮﻟِ ِﻪ‬ ِ‫ ﴿ﻋﻠﻴ ِﻪ ﺗﻮﻛﻠﺖ و إِﻟﻴ ِﻪ أﻧ‬:‫وﻗﻮﻟِ ِﻪ‬
ُ ُ � َ َُ ْ � ُ َ َ ْ َ ً َْ َ � ُ ُ� َ َ َ َْ َْ ُ َ َ� � ُُ ْ َ ََُ � َ َ
‫ﷲ َو ِاﻻﺳ ِﺘ َﻌﺎﻧﺔ ِﺑ ِﻪ ﴿ َوﺎﻛ َن اﻟﻨ ِﺒ �ﻲ ﷺ َﻳﻘﻮل‬ ِ ِ ‫اﷲ ﻓﻬﻮ ﺣﺴﺒﻪ إن اﷲ ﺑﺎﻟِﻎ أ ِﺮ ِه ﻗﺪ ﺟﻌﻞ اﷲ ﻟِﻜﻞ ﺷ ْﻲ ٍء ﻗﺪرا﴾ ﻓﺎﻟ ِﻌﺒﺎدة‬ ِ ‫ﻋﻠﻰ‬
ََ ُ ََْ ََ � َ ْ ُ َ َْ َ َ � َ � َ �ُ ََ َ َْ َ ُ� َ ُ ُ َ َ � َ ْ ُ َ َْ ََ ََ ْ � ُ� � ْ ُ ْ َْ
‫ﷲ ﻓﻼ ﻳﻨﻔﻊ وﻻ‬ ِ ‫ﷲ و ﺎ ﻟ ﻳﻜﻦ ﺑِﺎ‬ ِ ‫ﷲ ﻻ ﻳﻜﻮن؛ ﻓ ِﺈﻧﻪ ﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑِﺎ‬ ِ ‫ِﻋﻨﺪ اﻷﺿ ِﺤﻴ ِﺔ اﻟﻠﻬ ِﻨﻚ وﻟﻚ﴾ ﻓ�ﺎ ﻟ ﻳﻜﻦ ﺑِﺎ‬
َ َ َ َ � َْ ََُ � َ � ُ َ ْ َ ُ ُ َ َ َْ ْ َ ْ َ ‫وم َو َﻻ ُﺑ �ﺪ ﻓﻲ ﻋ َﺒ‬
‫ﻳﻦ ﻟ ُﻪ َواﻟﺜﺎﻧِﻲ ُ َﻮاﻓﻘﺔ أ ِﺮ ِه اﻟ ِﺬي َﺑ َﻌﺚ ِﺑ ِﻪ ُر ُﺳﻠ ُﻪ؛ َوﻟِ َﻬﺬا ﺎﻛ َن ُﻋ َ� ُﺮ‬ ِ ‫اﻟﺪ‬ ‫ص‬ ‫ﻼ‬ ‫ﺎدﺗِ ِﻪ ِﻦ أﺻﻠﻴ ِﻦ أﺣﺪﻫ�ﺎ إﺧ‬ ِ ِ
ُ ‫َﻳ ُﺪ‬
ََ َْ ْ َ ََ ً َ ْ
ْ َ ُ َ ْ َ ً َ ُ ُ ََ َ ْ �ُ � ْ � َ ُ ُ َُ ْ
� َ ُ ْ
‫ﻴﻪ‬ِ ‫ اﻟﻠﻬ اﺟﻌﻞ ﻋ� ِﻠﻲ ﻛﻠﻪ ﺻﺎﻟِﺤﺎ واﺟﻌﻠﻪ ﻟِﻮﺟ ِﻬﻚ ﺧﺎﻟِﺼﺎ وﻻ ﺗﺠﻌﻞ ِﻷﺣ ِﺪ ِﻓ‬:‫ﺎب رﺿﻲ اﷲ ﻋﻨﻪ ﻳﻘﻮل ِﻓﻲ دﻋﺎﺋِ ِﻪ‬ ِ ‫ﺑﻦ اﻟﺨﻄ‬
َ‫ ﺎ‬:‫ أَ ْﺧ َﻠ ُﺼ ُﻪ َوأَ ْﺻ َﻮ ُﺑ ُﻪ َﻗ ُﺎﻟﻮا َﻳﺎ أَ َﺑﺎ َﻋﻠ �ﻲ‬:‫َﺷ ْﻴ ًﺌﺎ؛ َو َﻗ َﺎل ْاﻟ ُﻔ َﻀ ْﻴﻞ ْﺑ ُﻦ ﻋ َﻴﺎض ﻓﻲ َﻗ ْﻮﻟﻪ َﺗ َﻌ َﺎﻟﻰ ﴿ﻟ َﻴ ْﺒ ُﻠ َﻮ ُﻛ ْ أَ �ﻳ ُﻜ ْ أَ ْﺣ َﺴ ُﻦ َﻋ َ� ًﻼ﴾ َﻗ َﺎل‬
ِ ِ ِ ٍ ِ
� ْ ْ َْ ً َ ْ ُ َْ ً َ َ ْ ْ َْ ً ْ ُ َْ ً َ ُ ْ َ َ َ َ ْ َ َ ْ َ
‫ إذا ﺎﻛ َن اﻟ َﻌ َ�ﻞ ﺧﺎﻟِﺼﺎ َوﻟ َﻳﻜﻦ َﺻ َﻮاﺑﺎ ﻟ ُﻳﻘ َﺒﻞ َو إِذا ﺎﻛ َن َﺻ َﻮاﺑﺎ َوﻟ َﻳﻜﻦ ﺧﺎﻟِﺼﺎ ﻟ ُﻳﻘ َﺒﻞ َﺣﺘﻰ‬:‫أﺧﻠ ُﺼ ُﻪ َوأﺻ َﻮ ُﺑ ُﻪ؟ ﻗﺎل‬
َ ُْْ َ ْ ُ ْ ُ� � َ َ َ َ � � ََ َ َُ َْ ُ َ � َ � َ َُ َْ ُ َ ْ َ ً َ َ ً َ َ َُ
‫آن َﻋﻠﻰ‬ ِ ‫ﷲ ْواﻟﺼﻮاب أن ﻳﻜﻮن ﻋﻠﻰ اﻟﺴﻨ ِﺔ وﻟِﻬﺬا ذم اﷲ اﻟ�ﺸ ِﺮ ِﻛﻴﻦ ِﻓﻲ اﻟﻘﺮ‬ ِ ِ ‫ﻳﻜﻮن ﺧﺎﻟِﺼﺎ ﺻﻮاﺑﺎ؛ واﻟﺨﺎﻟِﺺ أن ﻳﻜﻮن‬
َ ََ َ َ َ َ � ْ ُ ْ َ ْ َ َْ َ ْ َ َْ َ َ ْ ُ� ْ َ َ َْ َ � ْ ُْ ُ َ َ ُ َُْ َ َ َ َ َ�
:‫ﻳﻦ ﻛ�ﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‬ ِ ‫ﻳﻦ ﺎ ﻟ ْ ﻳﺄذن ﺑِ ِﻪ اﷲ ِﻦ ِﻋﺒﺎد ِة ﻏﻴ ِﺮ َ ِه و ِﻓﻌ ِﻞ ﺎ ﻟ ﻳﺸﺮﻋﻪ ِﻦ اﻟﺪ‬ ِ ‫ﺎع ﺎ ﺷﺮع ﻟﻬ ﺷﺮﺎﻛؤﻫ ِﻦ اﻟﺪ‬ ِ ‫اﺗﺒ‬
ُ‫ﻳﻦ ْاﻟ َﺤ �ﻖ أَ �ﻧﻪ‬ُ ‫اﻟﺪ‬� ‫ َو‬.‫اﷲ‬ ُ � ‫اﷲ﴾ َﻛ َ�ﺎ َذ � ُﻬ ْ َﻋ َﻠﻰ أ �ﻧ ُﻬ ْ َﺣ �ﺮ ُ ﻮا َ ﺎ َﻟ ْ ُﻳ َﺤ �ﺮ ْ ُﻪ‬ُ � ‫اﻟﺪﻳﻦ َ ﺎ َﻟ ْ َﻳﺄ َذ ْن ﺑﻪ‬ � ‫﴿أَ ْم َﻟ ُﻬ ْ ُﺷ َﺮ َﺎﻛ ُء َﺷ َﺮ ُﻋﻮا َﻟ ُﻬ ْ َﻦ‬
ِِ ِ ِ
ُ‫ﻳﻦ �إﻻ َ ﺎ َﺷ َﺮ َﻋﻪ‬َ ‫اﷲ َو َﻻ د‬ ُ � ‫ام �إﻻ َ ﺎ َﺣ �ﺮ َ ُﻪ‬ َ ‫َﻻ َﺣ َﺮ‬
ِ
All!h, Glorified is He, has combined these two fundamental principles (observing the
Command and acknowledging the Decree) in numerous places, such as His statement:
{You alone we worship, and You alone we ask for help.} [Al-F!tiḥah: 5]. And His
statement: {So worship Him and rely upon Him.} [Hūd: 123]. And His statement: {Upon
Him I have relied, and to Him I return.} [Hūd: 88]. And His statement: {And whoever fears
All!h – He will make for him a way out And will provide for him from where he does not
expect. And whoever relies upon All!h – then He is sufficient for him. Indeed, All!h will
accomplish His purpose. All!h has already set for everything a [decreed] extent (qadar).}
[A'-Ṭal!q: 2-3]. Thus, worship (al-’ib!dah) is directed to All!h (lill!h), and seeking help
(al-isti’!nah) is done through All!h (bill!h). The Prophet (peace be upon him) used to
say when offering the sacrifice (u.ḥiyah): {‘All!humma minka wa laka’} [O All!h, [this is]
from You and for You]. Whatever is not accomplished by All!h cannot come into being,
for indeed, L! ḥawla wa l! quwwata ill! bill!h (There is no might nor power except by
All!h). And whatever is not done for All!h will neither benefit nor endure. Furthermore,
His worship must be based on two foundations: (1) Sincerity of the religion purely for
Him (ikhl!) ad-d"n lahu). (2) Conformity (muw!faqah) to His command with which He
sent His Messengers. This is why ‘Umar ibn al-Kha''!b (may All!h be pleased with him)
used to supplicate: ‘O All!h, make all my deeds righteous ()!liḥ), make them purely for
Your Face (kh!li)), and do not let anyone have any share in them.’ Al-Fu.ayl ibn ‘Iy!.
(may All!h have mercy on him), commenting on All!h Almighty’s statement {that He
may test you [as to] which of you is best in deed} [Al-Mulk: 2], said: ‘It means the most
sincere (akhla)) and the most correct (a)wab).’ They asked, ‘O Abū ‘Al", what is the most
sincere and most correct?’ He replied: ‘If a deed is sincere but not correct, it is not
accepted. And if it is correct but not sincere, it is not accepted. It must be both sincere and
correct. Sincere means it is done for All!h, and correct means it is according to the
Sunnah.’ For this reason, All!h condemned the polytheists (mushrik"n) in the Qur’an for
following the religious practices legislated for them by their partners – practices All!h did

111
not authorize, such as worshipping other than Him and performing religious acts He did
not prescribe. As He Almighty says: {Or have they partners who have ordained for them
a religion to which All!h has not consented?} [Ash-Shūrá: 21]. He also condemned them
for prohibiting what All!h did not prohibit. The true religion (ad-d"n al-ḥaqq) dictates that
nothing is forbidden (ḥar!m) except what All!h has forbidden, and no religious practice
is valid except what He has legislated.
ٌَ َ ُ َ ْ َ ْ َ ْ َ ُ� ُ ْ َ ُ ُْ ْ َ َ َْ ََ َْ َ َ َ َ ْ َ َ َ � � �ُ
‫ َو َﻃﺎﺋِﻔﺔ‬.‫ﻮن ُﻫ ﻟ ُﻪ َوﺑِ ِﻪ َﻳﻌ ُﺒ ُﺪوﻧ ُﻪ َو َﻳﺴﺘ ِﻌﻴﻨﻮﻧ ُﻪ‬ ‫ﺎس ِﻓﻲ ِﻋﺒﺎدﺗِ ِﻪ واﺳ ِﺘﻌﺎﻧ ِﺘ ِﻪ ﻋﻠﻰ أر ﺑﻌ ِﺔ أﻗﺴﺎمٍ ﻓﺎﻟ�ﺆ ِﻨﻮن اﻟ�ﺘﻘ‬ َ ‫اﻟﻨ‬ ‫ﺛ إن‬
ٌ َ ْ ٌ � َ ْ َ َْ ْ َ � � ُ ‫ﺎﻋﺔ َو ْاﻟ َﻮ َر ِع َو ُﻟ‬ َ
� ‫اﺳﺘ َﻌ َﺎﻧﺔ َو َﻻ َﺻ ْﺒﺮ َﻓ َﺘﺠ ُﺪ ﻋ ْﻨ َﺪ أ َﺣﺪﻫ ْ َﺗ َﺤ �ﺮ ًﻳﺎ ﻟ‬ ْ َْ ْ ُ َُُْ
‫اﻟﺴﻨ ِﺔ؛ ﻟ ِﻜﻦ ﻟﻴ َﺲ ﻟ ُﻬ ﺗ َﻮﻛﻞ َواﺳ ِﺘ َﻌﺎﻧﺔ‬ ِ‫وم‬ ‫ﺰ‬ ِ
َ ‫ﻠﻄ‬
ِ ِ ِ ِ ٍ ِ ‫ﺮ‬ ‫ﻴ‬ ‫ﻏ‬ ‫ﻦ‬ ِ ‫ﺗﻌﺒﺪه‬
ُ‫ﻠﺴ �ﻨﺔ َﻓ َﻘ ْﺪ ُﻳ َ� �ﻜﻦ‬
� ‫ﺎﺑ َﻌﺔ ﻟ‬َ ‫اﻷ ْ ﺮ َو َﻻ ُ َﺘ‬ َ ْ َ َ َ َ ْ ْ َ ْ ٌ ْ َ َ ٌ � َ َ َ ٌ َ َ ْ ْ ٌِ َ ٍ َ َ ٌ َ َ َ ٌ ْ َ ِْ ْ َ ٌ ْ َ َ
ِ ِ ٍ ِ ‫ﻴﻬ اﺳ ِﺘﻌﺎﻧﺔ وﺗﻮﻛﻞ وﺻﺒﺮ ِﻦ ﻏﻴ ِﺮ اﺳ ِﺘﻘﺎ ٍﺔ ﻋﻠﻰ‬ ِ ‫ وﻃﺎﺋِﻔﺔ ِﻓ‬.‫ﻴﻬ ﻋﺠﺰ وﺟﺰع‬ ِ ‫وﺻﺒﺮ؛ ﺑﻞ ِﻓ‬
َ ْ ََ ُ�َْ ُْ � ُ َ ُْ َْ َ َ ْ� َ ََ َُْ ْ َ ُْ َ ً َ َ ً َ َ ْ ْ ٌ َْ َُ ُ ُ َ َ ْ ُ ُ َ َ
‫ات ﺎ ﻟ ﻳﻌﻄﻪ اﻟﺼﻨﻒ اﻷول وﻟ ِﻜﻦ ﻻ‬ ِ ‫ﺎت واﻟﺘﺄﺛِﻴﺮ‬ ِ ‫ﺎﻃﻨﺎ وﻇﺎ ِﻫﺮا و ﻳﻌﻄﻰ ِﻦ اﻟ�ﺎﻜﺷﻔ‬ ِ ‫ﺎل ﺑ‬ ِ ‫أﺣﺪﻫ و ﻳﻜﻮن ﻟﻪ ﻧﻮع ِﻦ اﻟﺤ‬
ْ ْ َْ ْ َ ‫ﻴﻒ َو َﻟﻜ �ﻨ ُﻪ ُ ْﺴ َﺘ �ﺮ‬ ٌ َ ٌ ْ َُ َ ُ � َ ْ َ َ ْ� ُ َ َ ْ َ َ � ُ ْ ْ َ َْ ُ � َ َُ َ َ َ
‫ﺎق؛ إن ﻟ ُﻳﻔ ِﺴﺪ ُه َﺻﺎ ِﺣ ُﺒ ُﻪ‬ ٍ ِ‫ﺑ‬ ِ ‫ﻌ‬
ِ ‫ﺿ‬ ‫ﻳﻦ‬ ‫د‬
ِ ‫ﻬ‬ ‫ﻟ‬ ‫ﻮن‬ ‫ﻟ‬ ‫و‬ ‫ﺎﻷ‬ ‫ﻓ‬ ‫ى؛‬ ‫ﻮ‬‫ﻘ‬ ‫ﻠﺘ‬ ‫ﻟ‬
ِ ِ‫ﺔ‬ ‫ﺒ‬ ‫ﻗ‬‫ﺎ‬ ‫ﻌ‬ ‫اﻟ‬ ‫و‬ ‫ﻋﺎ ِﻗﺒﺔ ﻟﻪ ﻓ ِﺈﻧﻪ ﻟﻴﺲ ِﻦ اﻟ�ﺘ ِﻘﻴﻦ‬
ْ َ َ َْْ � َ َ َ� � َ َ � َ ََْْ ََ َ َ � َُ َ َْ َ ْ ََ ٌ �ُ َ ٌ َ ْ َ َ َُ َ َ ْ َ ْ َ َ َ ْ
‫ﻴﻪ اﻟﺴﻨﺔ وﺷﺮ اﻷﻗﺴﺎمِ ﻦ‬ ِ ‫ﻴﻪ اﻷ ﺮ واﺗﺒﻊ ِﻓ‬ ِ ‫ِﺑﺎﻟﺠﺰ ِع واﻟﻌﺠ ِﺰ؛ وﻫﺆﻻ ِء ِﻷﺣ ِﺪ ِﻫ ﺣﺎل وﻗﻮة وﻟ ِﻜﻦ ﻻ ﻳﺒﻘﻰ ﻟﻪ إﻻ ﺎ واﻓﻖ ِﻓ‬
ْ ُ َ َ َ ْ ُ َ َْ َ � � َ َ ْ ْ ُْ ُ ْ ََ َُ َ ُْْ َ � َ ُ�َ ََ � َُْ � َ َُ ْ َ َ ََُ ُُ َ ْ َ ََ ُ َُُْ َ
‫ ﻫ‬- ‫ ِﻦ اﻟﻘﺪ ِر ﻳ ِﺔ اﻟ ِﺬﻳﻦ أﻧﻜﺮ وا اﻟﻘﺪر‬- ‫ﷲ ﻓﺎﻟ�ﻌﺘ ِﺰﻟﺔ وﻧﺤﻮﻫ‬ ِ ‫ﷲ وﻻ أﻧﻪ ﺑِﺎ‬ ِ ِ ‫ﻻ ﻳﻌﺒﺪه وﻻ ﻳﺴﺘ ِﻌﻴﻨﻪ؛ ﻓﻬﻮ ﻻ ﻳﺸﻬﺪ أن ِﻋﻠ�ﻪ‬
ْ� َْْ ْ� ْ َ ُ ُْ َ � � ََْ � َْ ْ ََُ ْ ٌ َْ َْ َ ْ َْ َ ْ� َ َْ ْ َْ
‫ﻮن َﻋﻦ اﻟﺸﺮ ِع َواﻷ ِﺮ َواﻟﻨﻬ ِﻲ‬ ‫ﻴﺪ ﺧﻴﺮ ِﻦ ﻫﺆﻻ ِء اﻟﺠﺒ ِﺮ ﻳ ِﺔ اﻟﻘﺪ ِر ﻳ ِﺔ اﻟ ِﺬﻳﻦ ﻳﻌ ِﺮﺿ‬ ِ ‫ِﻓﻲ ﺗﻌ ِﻈﻴ ِ اﻷ ِﺮ واﻟﻨﻬ ِﻲ واﻟﻮﻋ ِﺪ واﻟﻮ ِﻋ‬
ْ ْ َ ْ َ َ َ ُ ْ َ ‫ َﺧ ْﻴ ٌﺮ ْﻦ اﻟ ُ� ْﻌ َﺘﺰ َﻟﺔ َو َﻟﻜ ْﻦ ﻓﻴﻬ ْ َ ْﻦ ﻓ‬:‫اﻟﺮ ُﺑﻮﺑ �ﻴﺔ‬ ْ � ‫ﺎﻫ َﺪة َﺗ ْﻮﺣﻴﺪ‬ َ َ َُ ََ ْ ُ
ُْ � � َ
‫اض َﻋﻦ َﺑﻌ ِﺾ‬ ٍ ‫ﻴﻪ ﻧﻮع ِﺑﺪ ٍع ﻊ إﻋﺮ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫واﻟﺼﻮ ِﻓﻴﺔ ﻫ ِﻓﻲ اﻟﻘﺪ ِر و ﺸ‬
َ
ً ْ َ ُ ََ َ َ َ َ ْ � ‫ﺎﻫ َﺪة ﺗ ْﻮﺣﻴﺪ‬ َ ُ َ َ َ ْ ُ � ْ
َ ‫ َواﻟ َﻮ ْﻋﺪ َواﻟ َﻮﻋﻴﺪ َﺣﺘﻰ َﻳ ْﺠ َﻌﻠﻮا اﻟﻐ‬.‫اﻟﻨ ْﻬﻲ‬ ْ � َ َْْ
‫ون أﻳﻀﺎ‬ ‫اﻟﺮ ُﺑﻮﺑِ �ﻴ ِﺔ َواﻟﻔﻨﺎ ِء ِﻓﻲ ذﻟِﻚ و ﻳ ِﺼﻴﺮ‬ ِ ِ
َ ‫ﺎﻳﺔ ﻫ َﻲ ُ ﺸ‬
ِ ِ ِ ِ ِ ‫اﻷ ِﺮ و‬
َ ُ ْ ْ َ ْ ْ ْ ُ ‫ﻮن َ ﺎ َو َﻗ‬ ُ ‫ُ ْ َ َ َ َ َ ْ ُ ْ َ َ ُ � ْ َ ُ ْ ُ ْ َ َ ٌ ْ َ َ ْ َ ْ َو َﻗ ْﺪ َﻳ ُﻜ‬
‫ﻴﻪ ِﻦ اﻟ ِﺒﺪ َﻋ ِﺔ ﺷ �ﺮا ِﻦ ِﺑﺪ َﻋ ِﺔ أوﻟ ِﺌ َﻚ‬ ِ ِ‫ﻓ‬ ‫ﻮا‬ ‫ﻌ‬ ‫ﻪ‬
ِ ‫ﺟ‬ ‫ﻮ‬ ‫اﻟ‬ ‫ا‬ ‫ﺬ‬ ‫ﻫ‬ ‫ﻦ‬ ِ ِ ‫ﺔ‬ ‫ﻟ‬‫ﺰ‬ ‫ﺘ‬ ‫ﻌ‬ ‫ﻬ‬ ‫ﻓ‬ ‫ﻬ‬
ِِ‫ﺘ‬ ‫ﻨ‬ ‫ﺳ‬ ‫و‬ ‫ﻴﻦ‬ ‫ﻠ‬
ِِ ‫ﺴ‬ �‫اﻟ‬ ‫ﺔ‬ِ ‫ﺎﻋ‬ � ‫ﺠ‬ ‫ﻟ‬
ِ ‫ﻌﺘ ِﺰ ِﻟ‬
‫ﻴﻦ‬
َ‫اﻟﻄﺎﺋ َﻔ َﺘ ْﻴﻦ َﻧ َﺸﺄَ ْت ْﻦ ْاﻟ َﺒ ْﺼﺮة‬ � ‫ْاﻟ ُ� ْﻌ َﺘﺰ َﻟﺔ َوﻛ ْﻠ َﺘﺎ‬
ِ ِ ِ ِ ِ ِ ِ
Regarding His worship and seeking His help, people fall into four categories: (1) The Pious
Believers (al-mu’minūn al-muttaqūn): They act for Him (lahu) and by Him (bihi); they
worship Him and seek His help. (2) A group that worships Him without adequate seeking
of help or patience: You find such individuals striving for obedience, piety (wara’), and
adherence to the Sunnah, but they lack reliance (tawakkul), seeking help (isti’!nah), and
patience ()abr). Instead, they exhibit weakness (‘ajz) and anxiety (jaza’). (3) A group
possessing seeking of help, reliance, and patience, but without steadfastness upon the
Command or adherence to the Sunnah: Such individuals might be granted
empowerment and experience certain spiritual states (ḥ!l), both inwardly and outwardly.
They might be given unveilings (muk!shaf!t) and spiritual effects (ta’th"r!t) not granted
to the first type [the pious believers], but they have no good final outcome (‘!qibah), for
they are not among the muttaq"n (the pious), and the ultimate success belongs to taqwá.
The religion of the second group [worshippers lacking reliance] is weak, but it may persist
and endure if its possessor does not corrupt it through anxiety and weakness. Those in
this third group may possess spiritual states and power, but nothing of it will remain
except what aligns with the Command and follows the Sunnah. (3) The worst category
consists of those who neither worship Him nor seek His help: They neither acknowledge
that their actions should be for All!h, nor that they are accomplished by All!h. Comparing
deviant groups: The Mu’tazilah and similar Qadariyyah who deny the Divine Decree are
better, regarding their emphasis on the command, prohibition, promise, and threat, than
those fatalistic Jabriyyah (also sometimes called Qadariyyah in a different sense) who
disregard the Sacred Law, command, and prohibition. Conversely, the Sufis are generally
better than the Mu’tazilah regarding affirming the Decree and witnessing the Oneness of
Lordship (Tawḥ"d ar-Rubūbiyyah). However, among them are those who engage in
various innovations (bida’) while disregarding parts of the command, prohibition,
promise, and threat, to the extent that they make the ultimate goal the mere witnessing
of Tawḥ"d ar-Rubūbiyyah and achieving fan!’ (annihilation) therein. They thus also
become mu’tazilah (seceders) from the main body (jam!’ah) of the Muslims and their

112
Sunnah; they are ‘Mu’tazilah’ in this respect. The innovation they fall into might even be
worse than the innovation of the original Mu’tazilah. Both of these trends (Mu’tazilism
and certain Sufi deviations) originated in Basra.
‫ون‬ ُُْ َْ � ُ َ ‫ﻳﻘ ُﺔ أَ ْﺻ َﺤ‬ َ َ َُ َ ُ َ ْ ُ ْ ُ َ � َُ َ َُُُ َ َْ َ
‫اﷲ َ ﺎ َﺑ َﻌﺚ ِﺑ ِﻪ ُر ُﺳﻠ ُﻪ َوأﻧ َﺰل ِﺑ ِﻪ ﻛﺘﺒﻪ وﻫﻮ اﻟﺼﺮاط اﻟ�ﺴﺘ ِﻘﻴ وﻫﻮ ﻃ ِﺮ‬
َ � ُ َ� َ
ِ ‫اﷲ ﷺ ﺧﻴ ِﺮ اﻟ َﻘﺮ‬ ِ ‫ﻮل‬ ِ ‫ﺎب رﺳ‬ ِ َ ِ ‫و إِﻧ�ﺎ ِدﻳﻦ‬
ُ
ْ
‫ﻳﻦ َواﻷﻧ َﺼ ِﺎر‬
ْ ْ
َ ‫ﻮن َﻦ اﻟ ُ� َﻬﺎﺟﺮ‬ ُ
َ � َ ُ ‫اﻟﺴ‬ ْ َ َ
� ‫ ﴿ َو‬:‫ ﻗ َﺎل َﺗ َﻌﺎﻟﻰ‬،‫ﻴﻦ‬ � َ َْ
َ ‫اﻟﻨﺒ �ﻴ‬ َ َ َ � ‫َوأَ ْﻓ َﻀﻞ اﻷ � ﺔ َوأ ْﻛ َﺮ اﻟ َﺨﻠﻖ َﻋﻠﻰ‬
َ ْ ْ َ ْ
ِِ ِ ‫ﺎﺑﻘﻮن اﻷوﻟ‬ َِ ِ ‫اﷲ ﺗﻌﺎﻟﻰ ﺑﻌﺪ‬ ِ ِ ِ‫م‬ ِ ِ
َ‫اﻟﺘﺎﺑﻌﻴﻦ‬ � ْ َ َ َ َ ًَ ُْ ً َ � ْ َ � ْ َ َ ََ َُْ ُ َ َ َُْْ ُ� َ َ َ ْ ْ ُ َُ� َ � َ
ِ ِ ‫ﺎن ر ِﺿﻲ اﷲ ﻋﻨﻬ و رﺿﻮا ﻋﻨﻪ﴾ ﻓﺮ ِﺿﻲ ﻋﻦ اﻟﺴﺎﺑِ ِﻘﻴﻦ اﻷوﻟِﻴﻦ ِرﺿﺎ ﻄﻠﻘﺎ و ر ِﺿﻲ ﻋﻦ‬ ٍ ‫واﻟ ِﺬﻳﻦ اﺗﺒﻌﻮﻫ ﺑِ ِﺈﺣﺴ‬
� ‫ﻮﻧ ُﻬ ْ ُﺛ‬
َ َُ َ � �ُ ْ ْ ُ � ُ َْْ ُُْ َُْ َ � َ َْ � َ َ َْ َ َ ْ َُْ
‫ﻴﻬ ﺛ اﻟ ِﺬﻳﻦ ﻳﻠ‬ ِ ‫ون اﻟﻘﺮن اﻟ ِﺬي ﺑ ِﻌﺜﺖ ِﻓ‬ ِ ‫ ﴿ﺧﻴﺮ اﻟﻘﺮ‬:‫ﻳﺚ اﻟﺼ ِﺤﻴﺤ ِﺔ‬ ِ ‫ﺎن وﻗﺪ ﻗﺎل اﻟﻨ ِﺒ �ﻲ ﷺ ِﻓﻲ اﻷﺣﺎ ِد‬ ٍ ‫ﻟﻬ ِﺑ ِﺈﺣﺴ‬
َ � َ ْ � َ َ َ َْ ْ َ � َ ْ ََْ �َ ْ ُ ُْ ْ َ َ ْ َ ُ َُ ُ َْ ُ ْ � ُ َْ َ ََ َُْ َُ َ �
‫ ﻦ ﺎﻛن ِﻨﻜ ﺴﺘﻨﺎ ﻓﻠﻴﺴﺘﻦ ِﺑ�ﻦ ﻗﺪ ﺎت ﻓ ِﺈن اﻟﺤﻲ ﻻ‬:‫اﷲ ﺑﻦ ﺴﻌﻮ ٍد رﺿﻲ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬ ِ ‫اﻟ ِﺬﻳﻦ ﻳﻠﻮﻧﻬ ﴾ وﺎﻛن ﻋﺒﺪ‬
َ‫اﷲ ﻟ ُﺼ ْﺤﺒﺔ‬ ُ � ْ ‫ﺎر ُﻫ‬
َ ‫اﺧ َﺘ‬ْ ٌ َْ ً� َ َ َ�َََ ً ْ َُ َ ْ ََ ً ُُ � ُ ْ َ �ََ � ُ َ ُ َ ْ َ َ َ ُ ُ َ ْ ْ َْ َ ُ َ ُْ
ِ ِ ‫اﷲ ﷺ أﺑﺮ ﻫ ِﺬ ِه اﻷ ِﺔ ﻗﻠﻮﺑﺎ وأﻋ�ﻘﻬﺎ ِﻋﻠ�ﺎ وأﻗﻠﻬﺎ ﺗﻜﻠﻔﺎ؛ ﻗﻮم‬ ِ ‫ﻮل‬ ِ ‫ﺗﺆ ﻦ ﻋﻠﻴ ِﻪ اﻟ ِﻔﺘﻨﺔ؛ أوﻟ ِﺌﻚ أﺻﺤﺎب رﺳ‬
َ ْ ُ ْ َُْ َ َ ُ َ ُْ� َ ْ َْ ُ � ََ َ ُْ� َ َُْ ُ ْ َ َ َ َ � َ
ِ ‫ﻧ ِﺒﻴ ِﻪ ﷺ و إِﻗﺎ ِﺔ ِدﻳ ِﻨ ِﻪ ﻓﺎﻋ ِﺮﻓﻮا ﻟﻬ ﺣﻘﻬ وﺗ�ﺴﻜﻮا ِﺑﻬﺪ ِﻳ ِﻬ ﻓ ِﺈﻧﻬ ﺎﻛﻧﻮا ﻋﻠﻰ اﻟﻬﺪى اﻟ�ﺴﺘ ِﻘﻴ‬
Indeed, the true religion of All!h (d"n All!h) is that with which He sent His Messengers
and revealed His Books. It is the Straight Path (a1-2ir!' al-Mustaq"m), the way ('ar"qah)
of the Companions of the Messenger of All!h (peace be upon him) – the best of
generations (khayr al-qurūn), the most excellent of this Ummah, and the most honored
of creation unto All!h Almighty after the Prophets. All!h Almighty says: {And the first
forerunners [in the faith] among the Muh!jir"n and the An)!r and those who followed
them with good conduct – All!h is pleased with them and they are pleased with Him...}
[At-Tawbah: 100]. He expressed His pleasure with the first forerunners unconditionally,
and He expressed His pleasure with those who follow them bi-iḥs!n (with excellence/in
the best way). The Prophet (peace be upon him) stated in authentic hadiths: {‘The best
of generations is the generation in which I was sent, then those who follow them, then
those who follow them.’} [Agreed upon].’Abdull!h ibn Mas’ūd (may All!h be pleased
with him) used to say: ‘Whoever among you seeks to follow an example, let him follow
the example of those who have passed away, for the living are not safe from trials (fitnah).
Those were the Companions of the Messenger of All!h (peace be upon him) – the purest
in heart of this Ummah, the deepest in knowledge, and the least in affectation (takalluf).
They were a people whom All!h chose for the companionship of His Prophet (peace be
upon him) and the establishment of His religion. So recognize their due right, and hold
fast to their guidance, for indeed they were upon the Straight Guidance (al-hudá al-
mustaq"m).’
ََْ ْ ُ ُ ُ َْ� ْ َ � َََ ْ ُ َ َْ َ َ ْ َ َ َ ُ ُ َ ُ َ ْ � ُ ْ َ َ َْ َ ْ ْ ََُْ َ َ
‫ﻮﻫ ﻟﻘﺪ‬ �‫ﷲ ﻟ ِﺌﻦ اﺗﺒﻌﺘ‬ ِ ‫ﺎن رﺿﻲ اﷲ ﻋﻨﻬ ﺎ ﻳﺎ ﻌﺸﺮ اﻟﻘﺮا ِء اﺳﺘ ِﻘﻴ�ﻮا وﺧﺬوا ﻃ ِﺮ ﻳﻖ ﻦ ﺎﻛن ﻗﺒﻠﻜ ﻓﻮا‬ ِ �َ ‫َوﻗﺎل ُﺣﺬﻳﻔﺔ ﺑ ُﻦ اﻟ َﻴ‬
َ ْ ْ � ُ َْ َ َ َْ َ ً َ ً َ َ َُْْ َ ََْ ً َ َ ً َ ُْ ْ َ َ ْ ََ ً َ ً ْ َ ُْ َْ َ
‫اﷲ ﺑ ُﻦ َ ﺴ ُﻌﻮ ٍد رﺿﻲ اﷲ ﻋﻨﻪ ﴿ﺧ �ﻂ‬ ِ ‫ﺳﺒﻘﺘ ﺳﺒﻘﺎ ﺑ ِﻌﻴﺪا وﻟ ِﺌﻦ أﺧﺬﺗ ﻳ ِ ﻴﻨﺎ و ِﺷ�ﺎﻻ ﻟﻘﺪ ﺿﻠﻠﺘ ﺿﻼﻻ ﺑ ِﻌﻴﺪا وﻗﺪ ﻗﺎل ﻋﺒﺪ‬
َ‫اﷲ َو َﻫﺬه ُﺳ ُﺒ ٌﻞ َﻋ َﻠﻰ ُﻛ �ﻞ َﺳﺒﻴﻞ ْﻨﻬﺎ‬ � ُ َ ََ َ َ �ُ َ َ َ ْ َ ً ُ ُ َُ َْ � َ َ � َ � ُ ُ َ ََ
ِ ٍ ِ ِ ِ ِ ‫ ﻫﺬا ﺳ ِﺒﻴﻞ‬:‫اﷲ ﷺ ﺧﻄﺎ وﺧﻂ ﺣﻮﻟﻪ ﺧﻄﻮﻃﺎ ﻋﻦ ﻳ ِ ﻴ ِﻨ ِﻪ و ِﺷ�ﺎﻟِ ِﻪ ﺛ ﻗﺎل‬ ِ ‫ﻟﻨﺎ رﺳﻮل‬
َ ْ َ ْ َ َ ْ ُْ َ َََ َ � �َ َ ُ ُ � َ ً َ ْ ُ َ َ َ
َ َ َ � َ َ � ُ َْ ُ ْ َ ٌ َ ْ َ
‫اﻟﺴ ُﺒﻞ ﻓﺘﻔ �ﺮق ِﺑﻜ َﻋﻦ َﺳ ِﺒﻴ ِﻠ ِﻪ﴾﴾ َوﻗﺪ أ َ َﺮﻧﺎ ُﺳﺒ َﺤﺎﻧ ُﻪ‬ ‫ﻮه َوﻻ ﺗﺘ ِﺒ ُﻌﻮا‬ ‫اﻃﻲ ﺴﺘ ِﻘﻴ�ﺎ ﻓﺎﺗ ِﺒﻌ‬ ِ ‫ﺷﻴﻄﺎن ﻳﺪﻋﻮ إﻟﻴ ِﻪ ﺛ ﻗﺮأ ﴿وأن ﻫﺬا ِﺻﺮ‬
َ َ َ َ � � َ َ ْ َْ َ ْ َ َ
ُ َْ ْ ْ ْ َ َ َْ َ ْ َ � َ َ ْ
َ َ ُْ َ َ � َ ْ َ َ َ َُ َْ
‫ﻮب ﻋﻠﻴ ِﻬ وﻻ اﻟﻀﺎﻟﻴﻦ﴾ وﻗﺎل‬ ِ ‫أن ﻧﻘﻮل ِﻓﻲ ِﺻﻼﺗِﻨﺎ ﴿اﻫ ِﺪﻧﺎ اﻟﺼﺮاط اﻟ�ﺴﺘ ِﻘﻴ ﴾ ﴿ ِﺻﺮاط اﻟ ِﺬ َﻳﻦ أﻧﻌ�ﺖ ﻋﻠﻴ ِﻬ ﻏﻴ ِﺮ اﻟ�ﻐﻀ‬
َْ َ� ُ َ َ َ َ � َ ُ ُ � َ ْ َ َ � َ ْ ُ َ َ َ ُ َ ْ � َ َ َ َ � َ َ َ � َ ْ َْ َ ٌ ُ ْ َ ُ ُ َ ْ �
‫اﷲ ﺑِﻐﻴ ِﺮ‬ ‫اﻟﻨ ِﺒ �ﻲ ﷺ ﴿اﻟﻴﻬﻮد ﻐﻀﻮب ﻋﻠﻴ ِﻬ واﻟﻨﺼﺎرى ﺿﺎﻟﻮن﴾ وذﻟِﻚ أن اﻟﻴﻬﻮد ﻋﺮﻓﻮا اﻟﺤﻖ وﻟ ﻳﺘ ِﺒﻌﻮه واﻟﻨﺼﺎرى ﻋﺒﺪوا‬
َ َ َ َ َُْ �ُ ٌَْ َََُْ � َ َ ْ َْ َ َْ َ ْ َ ْ ْ � َ‫ َﺗ َﻌ �ﻮ ُذوا ﺑﺎ‬:‫ َوﻟ َﻬ َﺬا َﺎﻛ َن ُﻳ َﻘ ُﺎل‬. ‫ﻋ ْﻠ‬
:‫ﻮن؛ َوﻗﺎل ﺗ َﻌﺎﻟﻰ‬ ٍ ‫ﺎﺑ ِﺪ اﻟﺠ َﺎ ِﻫ ِﻞ ﻓ ِﺈن ِﻓﺘﻨﺘﻬ�ﺎ ِﻓﺘﻨﺔ ﻟِﻜﻞ ﻔﺘ‬ ِ ‫ﺎﺟ ِﺮ واﻟﻌ‬ ِ ‫ﷲ ِﻦ ِﻓﺘﻨ ِﺔ اﻟﻌﺎﻟِ ِ اﻟﻔ‬ ِ ِ ِ ٍ ِ
َ َ ً ْ ً
ُ‫اي َﻓ َﻼ َﻳﻀﻞ َوﻻ َﻳﺸﻘﻰ﴾ ﴿ َو َ ْﻦ أ ْﻋ َﺮ َض َﻋ ْﻦ ذﻛﺮي ﻓﺈ �ن ﻟ ُﻪ َ ﻌﻴﺸﺔ َﺿﻨﺎﻜ﴾ ﻗﺎل ْاﺑﻦ‬
َ َ َ ْ َ ْ َ � َ ‫﴿ َﻓﺈ � ﺎ َﻳ ْﺄﺗ َﻴ �ﻨ ُﻜ ْ �ﻨﻲ ُﻫ ًﺪى َﻓ َ�ﻦ �اﺗ َﺒ َﻊ ُﻫ َﺪ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ََََ َ ْ َ ْ َ ََ َْ � � َ َ َْ َ َ َ َ َ ُْْ َََ ْ َ ُ� َ� َ َ �َ
‫ﻴﻪ أن ﻻ ﻳ ِﻀﻞ ِﻓﻲ اﻟﺪﻧﻴﺎ وﻻ ﻳﺸﻘﻰ ِﻓﻲ اﻵ ِﺧﺮ ِة وﻗﺮأ ﻫ ِﺬ ِه‬ ِ ‫ﺎس رﺿﻲ اﷲ ﻋﻨﻬ ﺎ ﺗﻜﻔﻞ اﷲ ﻟِ�ﻦ ﻗﺮأ اﻟﻘﺮآن وﻋ ِ ﻞ ﺑِ�ﺎ ِﻓ‬ ٍ ‫ﻋﺒ‬
َ ْ
‫اﻵ َﻳﺔ‬
Ḥudhayfah ibn al-Yam!n (may All!h be pleased with them both) said: ‘O assembly of
Reciters (Qurr!’)! Be steadfast, and take the path of those who came before you. By All!h,
if you follow them, you will surely advance far ahead. But if you deviate right or left, you
will surely go far astray.’ ‘Abdull!h ibn Mas’ūd (may All!h be pleased with him) also said:

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{The Messenger of All!h (peace be upon him) drew a line for us, then drew lines around
it to its right and left. Then he said: ‘This is the path of All!h (sab"l All!h), and these are
other paths (subul). Upon every one of these paths, there is a devil calling towards it.’
Then he recited: {And, [moreover], this is My path, which is straight, so follow it; and do
not follow [other] paths, for you will be separated from His path.}} [Al-An’!m: 153].
[Narrated by Aḥmad, An-Nas!’", Ad-D!rim"]. All!h, Glorified is He, has commanded us to
say in our prayers: {Guide us to the straight path – The path of those upon whom You
have bestowed favor, not of those who have evoked [Your] anger or of those who are
astray.} [Al-F!tiḥah: 6-7]. The Prophet (peace be upon him) explained: {‘The Jews are
those who incurred anger (magh.ūb ‘alayhim), and the Christians are those who are
astray (.!llūn).’} [At-Tirmidh", Aḥmad]. This is because the Jews knew the truth but did
not follow it, while the Christians worshipped All!h without knowledge. For this reason,
it used to be said: ‘Seek refuge in All!h from the trial (fitnah) of the corrupt scholar (‘!lim
f!jir) and the ignorant worshipper (‘!bid j!hil), for the trial posed by these two is a trial
for everyone susceptible to temptation.’ All!h Almighty has said: {And if there should
come to you guidance from Me, then whoever follows My guidance will neither go astray
[in this world] nor suffer [in the Hereafter]. But whoever turns away from My
remembrance – indeed, he will have a depressed life...} [Ṭ!-H!: 123-124]. Ibn ‘Abb!s (may
All!h be pleased with them both) commented: ‘All!h has guaranteed for whoever reads
the Qur’an and acts upon what is in it that he will not go astray in this world nor suffer
misery in the Hereafter,’ and then he recited this verse.
َ َ � َ ُ ُ َ َْ ْ َ ُ ُْ َ �
‫اﻟﺼﻼة َو ِ ��ﺎ‬ ‫ﻴﻦ﴾ ﴿اﻟ ِﺬﻳﻦ ﻳﺆ ِﻨﻮن ِﺑﺎﻟﻐﻴ ِﺐ و ﻳ ِﻘﻴ�ﻮن‬ َ ‫ﺎب َﻻ َر ْﻳ َﺐ ﻓﻴﻪ ُﻫ ًﺪى ﻟ ْﻠ ُ� �ﺘﻘ‬ ُ ‫َو َﻛ َﺬﻟ َﻚ َﻗ ْﻮﻟﻪ َﺗ َﻌ َﺎﻟﻰ ﴿اﻟ ﴾ ﴿ َذﻟ َﻚ ْاﻟﻜ َﺘ‬
ِ ِ ِ ِ ِ ِ ِ
ْ ً ُ َ َ َ َ ُ َ ُ ُ ْ ُ َ ْ َ َ َْ ْ َ ُْ َ َ َ َْ َ ُْ َ َ ُ ْ ُ َ � َ َ ُ ْ ُ ْ ُ َ ْ َ َ
‫ر زﻗﻨﺎﻫ ﻳﻨ ِﻔﻘﻮن﴾ ﴿واﻟ ِﺬﻳﻦ ﻳﺆ ِﻨﻮن ﺑِ�ﺎ أﻧ ِﺰل إﻟﻴﻚ و ﺎ أﻧ ِﺰل ِﻦ ﻗﺒ ِﻠﻚ وﺑِﺎﻵ ِﺧﺮ ِة ﻫ ﻳﻮ ِﻗﻨﻮن﴾ ﴿أوﻟ ِﺌﻚ ﻋﻠﻰ ﻫﺪى ِﻦ‬
َ � ‫ﻴﻦ َﻓ َﻨ ْﺴﺄَ ُل‬
‫اﷲ‬ � ‫ﻮن َو َذﻟ َﻚ ﺧ َﻼ ُف ْاﻟ َ� ْﻐ ُﻀﻮب َﻋ َﻠ ْﻴﻬ ْ َو‬
َ ‫اﻟﻀ �ﺎﻟ‬ َ ‫ون ُ ْﻔﻠ ُﺤ‬َ ‫ﻮن﴾ َﻓﺄَ ْﺧ َﺒ َﺮ أَ �ن َﻫ ُﺆ َﻻء ُ ْﻬ َﺘ ُﺪ‬ َ َُ ْ � َ
َ ‫وﻟﺌ َﻚ ُﻫ ُ ْاﻟ ُ� ْﻔﻠ ُﺤ‬
ِ ِ ِ ِ ِ ِ ِ ِ ‫رﺑ ِﻬ وأ‬
� ْ � ْ ْ َْ ُ� َ َ َْ َ � َ َ َ ْ ْ َ َ َ َ ْ َ َ َ ََ َْ ْ َ َ َ ْ
‫اﷲ َﻋﻠﻴ ِﻬ ِﻦ اﻟﻨ ِﺒ �ﻴﻴ ِﻦ واﻟﺼﺪﻳﻘﻴﻦ َواﻟﺸ َﻬ َﺪا ِء‬ ‫اﻃ ُﻪ اﻟ ُ�ﺴﺘ ِﻘﻴ َ ؛ ِﺻﺮاط اﻟ ِﺬﻳﻦ أﻧﻌ‬ ‫اﻟﻌ ِﻈﻴ أن ﻳﻬ ِﺪﻳﻨﺎ وﺳﺎﺋِﺮ إﺧﻮاﻧِﻨﺎ ِﺻﺮ‬
َ َ َ � َ ُ َ � َ َ َ ُ� � َ َ َ َ َ ْ � َ � ُ ْ َ ْ َ ُ َْ َ ْ َ ُ� َُ ْ َ َ ً َ َ َ ُ َ ُ َ َ َ � َ
‫ﷲ رب اﻟﻌﺎﻤﻟِﻴﻦ وﺻﻠﻰ اﷲ ﻋﻠﻰ ﺳﻴ ِﺪﻧﺎ ﺤ� ٍﺪ وﻋﻠﻰ‬ ِ ِ ‫واﻟﺼﺎﻟِ ِﺤﻴﻦ وﺣﺴﻦ أوﻟ ِﺌﻚ ر ِﻓﻴﻘﺎ وﺣﺴﺒﻨﺎ اﷲ وﻧِﻌ اﻟﻮ ِﻛﻴﻞ واﻟﺤ�ﺪ‬
ً َ ً َْ َ�َ َ ْ َ َ
‫آ ِﻟ ِﻪ وﺻﺤ ِﺒ ِﻪ وﺳﻠ ﺗﺴ ِﻠﻴ�ﺎ ﻛ ِﺜﻴﺮا‬
Likewise is His statement, Almighty is He: {Alif, L!m, M"m. This is the Book about which
there is no doubt, a guidance for the righteous (muttaq"n) – Who believe in the unseen,
establish prayer, and spend out of what We have provided for them, And who believe in
what has been revealed to you, [O Muḥammad], and what was revealed before you, and
of the Hereafter they are certain [in faith]. Those are upon [right] guidance from their
Lord, and it is those who are the successful (mufliḥūn).} [Al-Baqarah: 1-5]. Thus, He
informs us that these individuals are guided (muhtadūn) and successful (mufliḥūn),
which is the opposite of those who have incurred wrath (al-magh.ūb ‘alayhim) and
those who are astray (a.-.!ll"n). Therefore, we ask All!h, the Magnificent, to guide us
and all our brethren to His Straight Path; the path of those upon whom All!h has
bestowed favor – the Prophets, the Truthful ()idd"q"n), the Martyrs (shuhad!’), and the
Righteous ()!liḥ"n). And excellent are those as companions! All!h is sufficient for us, and
He is the best Disposer of affairs (Ḥasbun! All!hu wa ni’ma al-Wak"l). All praise is due to
All!h, the Lord of the Worlds. May All!h send blessings and abundant peace upon our
Master Muḥammad, and upon his family and companions.

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