Taqrib al-Tadmuriyyah - Ibn al-'Uthaymin - (124)

Taqrib al-TadmuriyyahIbn al-'Uthaymin

female, while he is a believer—We shall most certainly give him a goodly life, and We shall most certainly reward them according to the best of what they used to do.” (16:97)

And He, exalted be He, says: “Those who are patient, seeking the Face of their Lord, who establish the prayer, spend out of what We have provided them—secretly and openly—and repel evil with good, it is they who shall have the ultimate abode.” (13:22)

And He says: “O you who believe, let neither your wealth nor your children distract you from the remembrance of Allah. Whoever does so—it is they who are the losers.” (63:9)

– This is the true experiential savor of faith, unmatched by any other taste.

In the two Sahih collections it is reported from Anas b. Malik (Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: “There are three qualities which, if a person possesses them, he will taste the sweetness of faith: that Allah and His Messenger are more beloved to him than anything else; that he loves a man only for the sake of Allah; and that he hates to return to disbelief after Allah has rescued him from it just as he would hate to be cast into the Fire.”

And in Sahih Muslim it is narrated from al-‘Abbas b. ‘Abd al-Muttalib (Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: “He has tasted the flavor of faith who is content with Allah as Lord, with Islam as religion, and with Muhammad (peace and blessings be upon him) as Messenger.”

Section Two: An innovated Sufi form. It is the extinction from witnessing the “other,” meaning from witnessing anything besides Allah Most High. Because of an influx that descends upon the heart, attaching it to Allah, and the heart’s weakness in bearing or resisting that influx, everything other than Allah vanishes from his consciousness. Through this absence he is annihilated from witnessing what is other than Him: he becomes absorbed in the Worshipped One to the point of being unaware of the act of worship, and absorbed in the One remembered to the point of being unaware of the remembrance itself, until he no longer knows whether he is in worship and remembrance or not. He is absent from them, lost in the Worshipped and the Remembered, owing to the overpowering dominance of that influx upon his heart.

– Such fanāʾ befalls some seekers on the path.
– Yet it is a deficient fanāʾ in several respects:

أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ﴾ [النحل: ٩٧] . وقال: ﴿وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرّاً وَعَلانِيَةً وَيَدْرَأُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُولَئِكَ لَهُمْ عُقْبَى الدَّارِ﴾ [الرعد: ٢٢] . وقال: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُلْهِكُمْ أَمْوَالُكُمْ وَلا أَوْلادُكُمْ عَنْ ذِكْرِ اللَّهِ وَمَنْ يَفْعَلْ ذَلِكَ فَأُولَئِكَ هُمُ الْخَاسِرُونَ﴾ [المنافقون: ٩] . - وهذا هو الذوق الإيماني الحقيقي الذي لا يعادله ذوق: ففي الصحيحين عن أنس بن مالك ﵁ أن النبي ﷺ قال: "ثلاث من كن فيه وجد بهن حلاوة الإيمان: أن يكون الله ورسوله أحب إليه مما سواهما، وأن يحب المرء لا يحبه إلا لله، وأن يكره أن يعود في الكفر بعد إذا أنقذه الله منه كما يكره أن يقذف في النار". وفي صحيح مسلم عن العباس بن عبد المطلب ﵁ أن النبي ﷺ قال: "ذاق طعم الإيمان من رضي بالله رباً، وبالإسلام ديناً، وبمحمد ﷺ رسولاً". القسم الثاني: صوفي بدعي: وهو: الفناء عن شهود السوى، أي: عن شهود ما سوى الله تعالى، وذلك أنه بما ورد على قلبه من التعلق بالله ﷿ وضعفه عن تحمل هذا الوارد ومقاومته غاب عن قلبه كل ما سوى الله ﷿، ففني بهذه الغيبوبة عن شهود ما سواه، ففني بالمعبود عن العبادة وبالمذكور عن الذكر، حتى صار لا يدري أهو في عبادة وذكر أم لا؟! لأنه غائب عن ذلك بالمعبود والمذكور لقوة سيطرة الوارد على قلبه. - وهذا فناء يحصل لبعض أرباب السلوك. - وهو فناء ناقص من وجوه: