response to those who say heaven and hell will perish ibn taymiyyah

Page 37

لَاnotتَقُومُstandإِلَّاexceptبِجِسْمٍwith a body

It does not stand except with a body.

ثُمَّthenمِنْهُمamong themمَنْwhoقَالَsaid::إِنَّهُthat heصَارَhas becomeيَتَكَلَّمُspeakingبِمَشِيئَتِهِwith His will,,بَعْدَafterأَنْthatلَمnotيَكُنwasيَتَكَلَّمُspeakingبِمَشِيئَتِهِwith His will

Then among them are those who said: He has become speaking with His will, after He was not speaking with His will.

وَهَؤُلَاءِAnd theseمِنْهُمamong themمَنْwhoقَالَsaid::الْكَلَامُthe speechلَاdoes notيَقُومُstandبِهِwith him,,فَيَكُونَso it would beمَخْلُوقًاcreatedبَائِنًاseparateعَنْهُfrom him

And among them are those who said: The speech does not stand with him, so it would be created separate from him.

وَمِنْهُمAnd among themمَنْwhoقَالَsaid::بَلْratherيَقُومُstandsبِذَاتِهِwith His essence,,فَيَكُونُso it would beجِنْسًاa typeكَلَامِهِof His speechحَادِثًاnew

And among them are those who said: Rather it stands with His essence, so it would be a type of His speech that is new.

وَالَّذِينَAnd those whoوَافَقُواagreedالسَّلَفَthe predecessorsعَلَىonأَنَّهُthat heلَمnotيَزَلْceaseمُتَكَلِّمًاspeakingوَافَقُواagreedالْجَهْمَJahmعَلَىonأَصْلِهِhis basis,,قَالُواthey said::إِنَّthatكَلَامَهُHis speechقَدِيمٌis eternalالْعَيْنِin aspect

And those who agreed with the predecessors that he has not ceased speaking, agreed with Jahm on his basis; they said: His speech is eternal in aspect.

وَهُوَAnd Heلَاdoes notيَتَكَلَّمُspeakبِمَشِيئَتِهِwith His will,,وَقُدْرَتِهِand ability,,بَلْbutهُوَit isلَازِمٌnecessaryلِذَاتِهِto His essenceكَالحَيَاةِlike life

And He does not speak with His will and ability, but it is necessary to His essence like life.

ثُمَّThenمِنْamongهَـؤُلَاءِtheseمَنْare thoseقَالَwho said::إِنَّهُthat itمَعْنَىis a meaningواحِدٌone,,هُوَit isالأَمْرُthe commandبِكُلِّwith everyمَأْمُورٍone commanded,,وَالنَّهْيُand the prohibitionعَنْagainstكُلِّeveryمَنْهِيٍّone prohibited,,وَهُوَand it isمَعْنَىthe meaningالتَّوْرَاةِof the Torah,,وَالْإِنْجِيلِthe Gospel,,وَالزَّبُورِand the Psalms,,وَكُلِّand allكَلَامٍspeechيُكَلِّمُthat He speaksبِهِwith itعِبَادَةِworshippersالْمُؤْمِنِينَof the believers,,مَلَائِكَتِهِHis angelsوَغَيْرِهِمand others.

Then among these are those who said: It is one meaning, which is the command of every commanded, and the prohibition of every prohibited, and it is the meaning of the Torah, the Gospel, and the Psalms, and all speech He speaks with His worshippers, angels, and others.

وَمِنْهُمAnd among themمَنْare thoseقَالَwho said::بَلْratherهُوَit isحُرُوفٌletters,,أَوْorحُرُوفٌlettersوَأَصْوَاتٌand soundsأَزَلِيَةٌeternal,,لَمnotتَزَلْceaseوَلَاand norتَزَالُceasesلَازِمَةٌnecessaryلِذَاتِهِfor His essence,,لَاnotتَتَعَلَّقُrelatedبِمَشِيئَتِهِwith His willوَقُدْرَتِهِand ability

And among them are those who said: Rather it is letters, or letters and eternal sounds, which do not cease and are necessary for His essence, not related to His will and ability.

فَهَذِهِSo theseالطَّوَائِفُgroupsالأَرْبَعَةُfourقَدhaveدَخَلَتْenclosedفِيinكُلِّeveryطَائِفَةٍgroupكَثِيرٍmanyمِنْofأَهْلِpeopleالنَّظَرِof thoughtالْمَعْدُودِينَcountedمِنْamongأَكَابِرِthe greatestالنُّظَّارِof the scholars,,وَأَهْلِand the peopleالْعِلْمِof knowledge,,الْنَّاصِرِينَsupportersلِلْإِسْلَامِof Islam,,أَوْorلِلْإِسْلَامِIslam,,وَالسُّنَّةِand the Sunnahوَأَصْلُand the originأَمْرِهِمof their matterمُوَافَقَتُهُمْis their agreementلِجَهْمٍwith Jahmعَلَى, onقَوْلِهِمhis statementبِامْتِنَاعِconcerning the impossibilityدَوَامِof the continuityالْحَادِثَاتِof occurrences,,وَأَنَّand thatاللَّهَAllahيَمْتَنِعُcannotأَنْtoيَكُونَbeلَمnotيَزَلْceaseمُتَكَلِّمًاspeakingإِذَاifشَاءَHe wills,,فَعَّالًاdoingلِمَاwhatيَشَاءُHe wills

So these four groups have included in every group many of the people of thought counted among the greatest of scholars, and the people of knowledge, supporters of Islam, or Islam, and the Sunnah, and the origin of their matter is their agreement with Jahm on his statement concerning the impossibility of the continuity of occurrences, and that Allah cannot cease to be speaking if He wills, doing what He wills.

فَوَافَقُوهُSo they agreed with himعَلَىonأَنْthatكَلَامَthe speechالرَّبِّof the Lordوَفِعْلَهُand His actionيَمْتَنِعُis impossibleأَنْtoيَكُونَbeدَائِمًاalwaysبِقُدْرَتِهِby His power,,وَمَشِيئَتِهِand His will,,وَعَلَىand onأَنْthatيَمْتَنِعُis impossibleأَنْtoيَكُونَbeكَلِمَاتُthe wordsاللَّهِof Allahلَاnotنِهَايَةٌendلَهَاto them

So they agreed with him that the speech of the Lord and His action is impossible to be always by His power and His will, and that it is impossible for the words of Allah to have no end.

وَقَدAnd indeedقَالَHe saidتَعَالَىthe Exalted::قُلْSay,لَوْifكَانَthere wasالْبَحْرُthe seaمِدَادًاinkلِكَلِمَاتِfor the wordsرَبِّيof my Lordلَنَفِدَit would be exhaustedالْبَحْرُthe seaقَبْلَbeforeأَنْtoتَنْفَدَbe exhaustedكَلِمَاتُthe wordsرَبِّيof my Lord

And indeed He, the Exalted, said: 'Say, if the sea were ink for the words of my Lord, the sea would be exhausted before the words of my Lord be exhausted.'

إِلَىtoقَوْلِهِHis statement::وَلَوْAnd ifجِئْنَاwe broughtبِمِثْلِهِlike itمَدَادًاa supply

To His statement: 'And if we brought like it a supply.'

(٣)(3)

(3)

(١)(1)هَذِهِThisهِيَisالطَّرِيقَةُthe wayالَّتِيthatسَلَكَتْwas takenالْمُبْتَدِعَةُby the innovatorsفِيinتَنْزِيهِdeclaring free of defectsالرَّبِّthe Lord,,وَهِيَand itلَاnotتَصِحُّvalidشَرْعًاaccording to Shari'ahوَلَاand norعَقْلًاby reason,,وَقَدand indeedنَاقَشَhe arguedشَيْخُSheikhالْإِسْلَامِof Islamهَذَاthisالْمَسْلَكَpath,,وَبَيَّنَand clarifiedبُطلَانَهُits falsehood--انظُرْsee::كِتَابَthe book"الْصَّفَدِيَّة""Al-Safadiyyah"٢/٣٣-٥٣2/33-53,,وَكَلَامَهُand his wordsهُنَاhereوَاضِحٌclearفِيinالْحُكْمِrulingبِتَخْطِئَتِهِin his refutationوَرَدِّهِand his rejection.

(1) This is the way that the innovators took in declaring free of defects the Lord, and it is not valid according to Shari'ah nor by reason, and indeed the Sheikh of Islam argued this path and clarified its falsehood - see: the book 'Al-Safadiyyah' 2/33-53, and his words here are clear in ruling for its refutation and rejection.

(٢)(2)فَوْقَهُAbove itبِالأَصْلِin the original"اللَّه""Allah"مُشَارًاreferringإِلَىtoكُونِهِits beingهَكَذَاlike thisفِيinنَسْخَةٍanother versionأُخْرَىother.

(2) Above it in the original "Allah" referring to its being like this in another version.

(٣)(3)سُورَةٌSurahالكَهْفِAl-Kahf,, الْآيَةُthe verse١٠٩109

(3) Surah Al-Kahf, verse 109.