Taqrib al-Tadmuriyyah - Ibn al-'Uthaymin - (104)

Taqrib al-TadmuriyyahIbn al-'Uthaymin

his life, for he knows that whatever befalls him could never have missed him, and whatever misses him could never have reached him. It also removes self-admiration when one attains his goal, because he understands that its attainment is by Allah’s decree and that the action through which he obtained it was nothing more than a means that Allah facilitated for him. Likewise, it banishes anxiety and annoyance when the desired aim slips away or something disliked occurs, for he realizes that the whole matter belongs to Allah, so he is content and surrenders. These two points are indicated in His words: “No disaster strikes on earth or in your own selves without its being written in a Book before We bring it into existence; indeed, that is easy for Allah, so that you may not grieve over what has escaped you nor exult in what He has given you. And Allah does not love every self-deluded boaster.” (Qur’an 57:22–23)

• A person must also believe in the Sacred Law (sharʿ), that is, what the messengers, peace be upon them, brought from Allah—His commands and prohibitions and the recompense that follows them, whether reward or punishment. Accordingly, he fulfills what is required of him with respect to those commands and prohibitions and believes in the ensuing recompense.

This is because the human being is a volitional agent: he needs an action by which he obtains what he wants and repels what he dislikes, and he needs a regulator that governs his behavior so that he does not fall into harm or miss what benefits him without noticing.

The Divine Law conveyed by the messengers is that regulator; through it rulings are issued, and by it the beneficial is distinguished from the harmful and the sound from the corrupt, for it comes from Allah—the All-Knowing, the Most Merciful, the All-Wise.

Although human intellect can recognize benefit and harm in general, a complete and detailed grasp of them can only come through the Sacred Law.

Hence we say: benefit or harm may be known by innate disposition, by reason, by experience, or by the Sacred Law. The Sacred Law comes

حياته حيث يعلم أن ما أصابه لم يكن ليخطئه، وما أخطأه لم يكن ليصيبه، ولأن به ينتفي الإعجاب بالنفس عند حصول المراد، لأنه يعلم أن حصوله بقدر الله، وأن عمله الذي حصل به مراده ليس إلا مجرد سبب يسره الله له، ولأن به يزول القلق والضجر عند فوات المراد أو حصول المكروه، لأنه يعلم أن الأمر كله لله فيرضى ويسلم. وإلى هذين الأمرين يشير قوله تعالى: ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ، لِكَيْلا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ﴾ [الحديد:٢٢-٢٣] . * ولابد للإنسان أيضاً من الإيمان بالشرع وهو ما جاءت به الرسل عليهم الصلاة والسلام من أمر الله ونهيه، وما يترتب عليهما من الجزاء ثواباً أو عقاباً، فيقوم بما يلزمه نحو الأمر والنهي، ويؤمن بما يترتب عليهما من الجزاء. وذلك لأن الإنسان مريد فلابد له من فعل يدرك به ما يريد، ويدفع به ما لا يريد، ولابد له من ضابط يضبط تصرفه لئلا يقع فيما يضره، أو يفوته ما ينفعه من حيث لا يشعر. والشرع الإلهي الذي جاءت به الرسل هو الذي يضبط ذلك، ويصدر الحكم به، ويكون به التمييز بين النافع والضار، والصالح والفاسد، لأنه من عند الله العليم، الرحيم، الحكيم. والعقول وإن كانت تدرك النافع والضار في الجملة، لكن تفصيل ذلك والإحاطة به إحاطة تامة إنما يكون من جهة الشرع. ولهذا نقول: النفع أو الضرر قد يكون معلوماً بالفطرة، وقد يكون معلوماً بالعقل، وقد يكون معلوماً بالتجارب، وقد يكون معلوماً بالشرع. فالشرع يأتي