فَناءٌthe extinctionالحَرَكاتِ،of movements,فَقالَ:he said:إنَّهُIndeed, itتَفنىwill extinguishحَرَكاتُthe movementsأَهْلِof the peopleالجَنَّةِ،of Paradise,وَالنَّارِand the Fireحَتّىuntilيَبْقَوْاthey remainفِيinسُكونٍconstant stillnessدائِمٍperpetualلاnoيَقْدِرُone is ableأَحَدٌto moveمِنْهُمْamong themعَلَىtoحَرَكَةٍ"movement."
The extinction of movements, he said: "Indeed, the movements of the people of Paradise and the Fire will extinguish until they remain in constant stillness, with no one among them able to move."
وَزَعَمَAnd a factionطائِفَةٌof peopleمِمَّنْwho areوَافَقَهُمْin agreement with themعَلَىonامْتِنَاعِthe impossibility ofحَوادِثَeventsلاthat do notنِهَايَةً،have an end,كَأَبِيlike Abuالحَسَنِal-Hasanبِنْbinالزَّاغْوَانِيِّal-Zaghwani,أَنَّthatهَذَاthisالْقَوْلُstatementهُوَisالمُقْتَضَىthe requirement ofالْقِيَاسِlogical deductionالْعَقْلِيِّ،but reason,لَكِنَّbutالسَّمْعَthe transmitted evidenceلَمَّاwhenجَاءَit cameبِبَقَاءِabout the eternityالجَنَّةِ،of Paradise,وَالنَّارِ،and the Fire,قُلْنَاwe saidبِهِit.وَلَمْAnd it wasn'tيَعْلَمُواknownأَنْthatمَاwhatكَانَwasمُمْتَنِعًاimpossibleفِيinالْعَقْلِthe mindلاdoes notيَجِيءُcomeالسَّمْعُthe hearingبِوُقُوعِهِ،with its occurrence,فَإِنَّforالسَّمْعَthe hearingلاdoes notيُخْبِرُinformبِوُجُودِof the existenceمَاwhatكَانَwasمُمْتَنِعًاimpossibleفِيinالْعَقْلِ"the mind."
And a faction of those who agreed with them on the impossibility of endless events, like Abu al-Hasan al-Zaghwani, claimed that this statement is the requirement of logical deduction. However, since the transmitted evidence has affirmed the eternity of Paradise and the Fire, we affirmed it. And it was unknown that what was impossible in reason does not come with confirmation, for reason does not inform about the existence of what is impossible in the mind."
وَالأَكْثَرُونَAnd the majorityالَّذِينَof those whoوَافَقُواagreed withجَهْمًا،Jahm,وَأَبَاand Abuالهُذَيْلِal-Hudhailعَلَىonأَصْلِهَا،its principle,فَرَّقُواdistinguishedبَيْنَbetweenالمَاضِي،the past,وَالْمُسْتَقْبَلِand the futureمِنْfromجِهَةِthe standpoint ofالعَقْلِ،reason,بِأَنَّthatالمَاضِيَthe pastقَدْhasدَخَلَenteredفِيintoالْوُجُودِexistenceبِخِلَافِunlikeالمُسْتَقْبَلِ،the future,وَالْمُمْتَنِعِand the impossibleإِنَّمَاonlyهُوَisأَنْthatيَدْخُلَit entersفِيintoالْوُجُودِexistenceمَاwhatلاcannotيَتَنَاهَى.be finite.
And the majority who agreed with Jahm and Abu al-Hudhail on its principle distinguished between the past and the future from the standpoint of reason, asserting that the past has entered into existence unlike the future, and the only impossibility is that what cannot be finite enters into existence.
وَقَدْAnd there hasبَسَطَbeen elaborationالكَلامَthe discussionعَلَىonهَذِهِtheseالأَقْوَالِstatementsفِيinغَيْرِother thanهَذَاthisالمَوْضِعِ.place.(٥)(5)وَبُيِّنَAnd it has been shownغَلَطُthe error ofأَصْحَابِهَا،its proponents,وَأَنَّand thatالمَاضِيَthe pastإِذاifقِيلَ:it is said:لاthere is noيَتَنَاهَى،finite,فَإِنَّمَاthe meaning isالْمُرَادُthat it is intendedأَنَّهُthat itلاdoes notابْتِدَاءًhave a beginning,لَهُ،it,فَلَنْthere will notيَنْتَهِيbe an endمِنْfromطَرَفِthe side ofالِابْتِدَاءِ،the beginning,وَإِلَّاand otherwiseفَإِذاifقُدِّرَconsideredمَاضِيًاa pastمُنْتَقَضًا،that is interrupted,فَقَدْthen it hasتَنَاهَى.ended.
And there has been elaboration on these statements in other places. And it has been shown the error of its proponents, that if the past is said to be "not finite," it is intended to mean that it has no beginning; thus, it does not have an end from the side of the beginning. Otherwise, if considered to be a past that is interrupted, then it has become finite.
(١)(1)مَاWhatبَيْنَis betweenالْقَوْسَيْنِthe parenthesesذُكِرَwas mentioned byالإِمَامِImamابْنِIbnالْقَيِّمِal-QayyimفِيinحَدِيHadi.الأَرْواحِthe soulsصp.٣٤٠340وَعَزَاهُand attributed itلِشَيْخِto Sheikhالإِسْلامِ.Islam.
(1) What is mentioned between the parentheses was mentioned by Imam Ibn al-Qayyim in Hadi al-Arwah p. 340 and attributed to Sheikh Islam.
(٢)(2)هُوَhe isالإِمَامُthe Imamالْعَلَّامَةُthe scholarشَيْخُSheikhالْحَنَابِلَةِ،of the Hanbalis,كَانَhe wasمِنْone ofبُحُورِthe seasالعِلْمِof knowledgeكَثِيرٌveryالتَّصَانِيفِprolific in writingsمَعَwith itsدِينٍfaithوَتَقْوًىand pietyوَزُهْدٍand asceticismوَعِبَادَةٍand worship.تَوَفِّيَHe diedسَنَةَin the year٥٢٧هـ527 AHسِيرَةِthe biography ofأَعْلَامِthe luminariesالنُّبَلَاءِof the noble.١٩/٦٠٥.19/605.
(2) He is the Imam, the scholar Sheikh of the Hanbalis. He was one of the seas of knowledge, prolific in writings with faith, piety, asceticism, and worship. He died in the year 527 AH, as narrated in the biographies of the luminaries 19/605.
(٣)(3)يُرِيدُHe intendsبِالسَّمْعِby the hearingالدَّليلَthe evidenceالشَّرْعِيِّlegislativeمِنَfromالْكِتَابِthe Bookوَالسُّنَّةِ.and the Sunnah.
(3) He intends by the hearing the legislative evidence from the Book and the Sunnah.
(٤)(4)عَلَيْهِAnd based on that,فَإِنَّهُindeed itلاdoes notيُمْكِنُcanأَنْthatيَتَعَارَضَit contradictsالنَّقْلَthe transmissionالصَّحِيحِthe authenticمَعَwithالْعَقْلِthe mindالصَّرِيحِthe clearوَقَدْand thereأَلَّفَhas authoredشَيْخُSheikhالإِسْلامِIslamابْنُIbnتَيْمِيَّةَTaimiyaفِيinذَاكَthat,كُتُبًاbooks
(4) And based on that, indeed it cannot contradict the authentic transmission with the clear mind. Sheikh al-Islam Ibn Taimiya has authored in that many books.
(٥)(5)مَجْمُوعُthe collection ofفَتَاوىfatwasشَيْخِSheikhالإِسْلامِIslam٨/١٥٣-١٥٤،8/153-154,١٢/٤٥.12/45.،,"دَرْءُ"Dar'تَعَارُضِthe contradictionالعَقْلِof reasonوَالنَّقْلِ"and the transmission"٨/٣٤٥.8/345.
(5) The collection of fatwas of Sheikh al-Islam 8/153-154, 12/45, and "Dar' the contradiction of reason and transmission" 8/345.