Risālat Ibn al-Qayyim ilā Ikhwānih - Ibn al-Qayyim - (الكتاب/47)

Risālat Ibn al-Qayyim ilā IkhwānihIbn al-Qayyim

Allah – the Most High – says: “They count it as a favor to you that they have embraced Islam. Say: ‘Do not consider your Islam a favor to me; on the contrary, it is Allah who has favored you by guiding you to faith, if you are truly sincere.’” (Al-Ḥujurāt 17). Thus it is Allah, glorified be He, who made the Muslim a Muslim and the worshipper one who prays, just as the Friend of Allah, Abraham (peace be upon him), said: “Our Lord, make us both submissive to You, and from our offspring a nation submissive to You” (Al-Baqarah 128); and he also said: “My Lord, make me one who establishes the prayer, and [so too] from my offspring” (Ibrāhīm 40).

The favor (1) belongs to Allah alone for having enabled His servant to stand in obedience to Him, and this is among His greatest blessings upon the servant (2). He, the Exalted, also says: “Whatever blessing you have is from Allah” (An-Naḥl 53), and: “But Allah has made faith beloved to you, beautified it in your hearts, and made you hate disbelief, defiance, and disobedience; such are the rightly guided” (Al-Ḥujurāt 7).

This perspective (3) is one of the loftiest and most beneficial stations for the servant (4); the more perfect a person’s monotheism, the greater his share of it. Among its benefits is that it shields the heart from self-admiration over one’s deeds, or even from noticing them at all,

independently arrived at the lines in which they concurred, while each had material not found with the other; or Amir drew on some of what Ibn Rawaha had composed before him.” Fath al-Bari, 7:531. The wording cited by Ibn al-Qayyim is that of Ibn Rawaha, may Allah be pleased with him. (1) Manuscript B reads: “in His obedience.” (2) The text from “in that He made” to “upon him” is omitted from manuscript C. (3) The word al-mashhad (the scene) is omitted from manuscript C. (4) The phrase “for the servant” is omitted from manuscript C.

قال الله - تعالى -: ﴿يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ﴾ [الحجرات: ١٧]، فالله -سبحانه- هو الذي جعل المسلم مسلمًا، والمصلي مصليًا، كما قال الخليل ﷺ ﴿رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ﴾ [البقرة: ١٢٨]، وقال: ﴿رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي﴾ [إبراهيم: ٤٠]. فالمِنَّةُ لله وحده في أن جعل عبده قائمًا بطاعته (١). وكان هذا من أعظم نِعَمِه عليه (٢). وقال تعالى: ﴿وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ﴾ [النحل: ٥٣] وقال: ﴿وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَئِكَ هُمُ الرَّاشِدُونَ (٧)﴾ [الحجرات: ٧]. وهذا المشهد (٣) من أعظم المشاهد وأنفعها للعبد (٤) وكلما كان العبد أعظم توحيدًا كان حظه من هذا المشهد أتم. وفيه من الفوائد أنه يحول بين القلب وبين العُجبِ بالعمل ورؤيته،

= تواردا على ما تواردا منه، ما وقع لكل منهما مما ليس عند الآخر، أو استعان عامر ببعض ما سبقه إليه ابن رواحة". فتح الباري (٧/ ٥٣١)، والذي أورده ابن القيم نص ابن رواحة ﵁. (١) في ب (في طاعته). (٢) (في أن جعل) إلى (عليه) ساقط من ج. (٣) (المشهد) ساقطة من ج. (٤) (للعبد) ساقطة من ج.