Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (84)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

it was said to a Bedouin, “How did you come to know your Lord?” He replied, “Through firm resolves being undone and intentions being redirected.” “Firm resolves being undone” means that a person firmly resolves to do something, only for that resolve suddenly to unravel! Who undid his resolve? He is unaware of any determining factor that required him to abandon his first resolve; rather, it happens solely by Allah’s will. “Intentions being redirected” means that a person intends to do something and sets his course fully toward it, only to find himself turning away from it—whether what diverts him is a tangible impediment or merely a choice of his own: the person chooses to turn away. All of this is from Allah, Glorious and Exalted. (1)

In sum, Allah says, ﴿for whoever among you wills to take the straight path﴾. Uprightness means moderation, and no standard of justice is more upright than Allah’s justice as embodied in His law. The earlier revealed laws were suited to the circumstances of their respective nations in time, place, and condition. After the Messenger—peace and blessings be upon him—was sent, the law he brought was suited to all those to whom the Prophet—peace and blessings be upon him—was sent, from the beginning of his mission until the end of the world. Hence the well-known saying, “The Islamic religion is suitable for every time, place, and circumstance.” Had people adhered to it, Allah would have set them aright.

Consider, for example, that a person initially prays standing; if he is unable, he prays seated; and if he is unable to do that, he prays lying on his side. Thus, the law adapts to a person’s circumstances, because the religion is suitable for every time, place, and circumstance. A person in a state of ritual impurity must purify himself with water. If he cannot use water because he is unable to do so or because none is available, he turns to tayammum (dry purification). If neither water nor soil is available, or if he is unable to use the soil, he prays without either—without purification by water or by tayammum. All of this is because Allah’s law, Glorious and Exalted, is founded entirely upon justice. It contains no injustice, wrongdoing, constraint, or hardship. Hence He said, ﴿to take the straight path﴾, and the opposite of—

(1) See “Fatwas on Divine Decree and Predestination,” in *Majmūʿ Fatāwā wa Rasāʾil Faḍīlat Shaykhinā* (Collected Fatwas and Treatises of Our Eminent Shaykh), may Allah have mercy on him, vol. 2, pp. 77–120.

قيل لأعرابي بم عرفت ربك؟ قال: بنقض العزائم وصرف الهمم. (بنقض العزائم) يعني الإنسان يعزم على الشيء عزماً مؤكداً وإذا به ينتقض!! من نقض عزيمته، لا يشعر، أن هناك مرجحاً أوجب أن يعدل عن العزيمة الأولى بل بمحض إرادة الله (صرف الهمم) يهم الإنسان بالشيء ويتجه إليه تماماً وإذا به يجد نفسه منصرفاً عنه سواء كان الصارف مانعاً حسيًّا أو كان الصارف مجرد اختيار.. اختار الإنسان أن ينصرف، كل هذا من الله ﷿ (١) . فالحاصل أن الله يقول: ﴿لمن شاء منكم أن يستقيم﴾ والاستقامة هي الاعتدال، ولا عدل أقوم من عدل الله ﷿ في شريعته، في الشرائع السابقة كانت الشرائع تناسب حال الأمم زماناً ومكاناً وحالاً، وبعد بعثة الرسول ﵊، كانت شريعته تناسب الأمة التي بُعث النبي ﷺ إليها من أول بعثته إلى نهاية الدنيا. ولهذا كان من العبارات المعروفة «أن الدين الإسلامي صالح لكل زمان ومكان وحال» . لو تمسك الناس به لأصلح الله الخلق. انظر مثلاً الإنسان يصلي أولاً قائماً، فإن عجز فقاعداً، فإن عجز فعلى جنب، إذن الشريعة تتطور بحسب حال الشخص؛ لأن الدين صالح لكل زمان ومكان وحال. يجب على المحدث أن يتطهر بالماء، فإن تعذر استعمال الماء لعجز أو عدم. عدل إلى التيمم، فإن لم يوجد ولا تراب، أو كان عاجزاً عن استعمال التراب فإنه يصلي بلا شيء، لا بطهارة ماء ولا بطهارة تيمم، كل هذا لأن شريعة الله ﷿ كلها مبنية على العدل، ليس فيها جور، وليس فيها ظلم، وليس فيها حرج، ليس فيها مشقة، ولهذا قال: ﴿أن يستقيم﴾ وضد

(١) انظر فتاوى القضاء والقدر من كتاب مجموع فتاوى ورسائل فضيلة شيخنا ﵀ ج ٢/ ٧٧ - ١٢٠.