Al-Fawāʾid - Ibn al-Qayyim - (الكتاب/173)

Al-FawāʾidIbn al-Qayyim

those who fight in His cause, standing in ranks” ⦗Al-Saff: 4⦘, “and Allah loves those who excel in doing good” ⦗3: 134⦘, “Be equitable, for Allah loves those who are equitable” ⦗Al-Ḥujurāt: 9⦘, and “Allah loves the patient” ⦗3: 146⦘.

As for the prohibitions, the wording that appears most often is a denial of His love, such as His words: “Allah does not love corruption” ⦗2: 205⦘; “Allah does not love every self-conceited boaster” ⦗57: 23⦘; “Do not transgress—indeed, Allah does not love the transgressors” ⦗2: 190⦘; “Allah does not like public mention of evil except by one who has been wronged” ⦗4: 148⦘; and “Indeed, Allah does not love whoever is self-conceited and boastful” ⦗4: 36⦘, and similar verses. Elsewhere He states that He detests and is angered by such deeds: “All of that—its evil—was detestable to your Lord” ⦗17: 38⦘; “That is because they followed what angered Allah” ⦗47: 28⦘.

Once this is understood, it becomes clear that doing what He loves is sought for its own sake. For this reason He decrees what He dislikes and is angered by when it leads to what He loves. Thus He ordained the existence of sins, disbelief, and defiance so that the consequences He loves would result from them: striving in His cause, the taking of martyrs, the servant’s repentance, his humble entreaty and submission, the manifestation of His justice, pardon, retribution, and might, the establishment of allegiance and enmity for His sake, and other effects whose very existence—brought about by His decree of what He dislikes—is dearer to Him than their disappearance would be if their causes were removed. Exalted is He; He never decrees something He loves because it would lead to what He hates, whereas He does decree what He hates because it leads to what He loves. Hence, it is evident that performing what He loves is dearer to Him than merely avoiding what He hates.

This is further clarified by the fourth consideration: carrying out the commanded act is intended for its own sake, whereas refraining from the prohibited act is intended to perfect the performance of the command; the latter is forbidden precisely because it undermines the fulfillment of

الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا﴾ [الصف: ٤]، ﴿وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ (١٣٤)﴾ [آل عمران: ١٣٤]، وقوله: ﴿وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (٩)﴾ [الحجرات: ٩]، ﴿وَاللَّهُ يُحِبُّ الصَّابِرِينَ (١٤٦)﴾ [آل عمران: ١٤٦]. وأما في جانب المناهي فأكثر ما جاء النفي للمحبة؛ كقوله: ﴿وَاللَّهُ لَا يُحِبُّ الْفَسَادَ (٢٠٥)﴾ [البقرة: ٢٠٥]، وقوله: ﴿وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (٢٣)﴾ [الحديد: ٢٣]، وقوله: ﴿وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (١٩٠)﴾ [البقرة: ١٩٠]، وقوله: ﴿لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إلا مَنْ ظُلِمَ﴾ [النساء: ١٤٨]، وقوله: ﴿إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا (٣٦)﴾ [النساء: ٣٦] ونظائره. وأخبر في موضع آخر أنه يكرهها ويسخطها؛ كقوله: ﴿كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا﴾ [الإسراء: ٣٨]، وقوله: ﴿ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ﴾ [محمد: ٢٨]. إذا عُرِفَ هذا؛ ففعلُ ما يحبُّه سبحانه مقصود بالذات، ولهذا يُقدِّرُ ما يكرهه ويَسخَطُه لإفضائه إلى ما يحب؛ كما قدَّر المعاصي والكفر والفسوق لما ترتب على تقديرها مما يحبه من لوازمها؛ من الجهاد، واتخاذ الشهداء، وحصول التوبة من العبد والتضرع إليه والاستكانة، وإظهار عدله وعفوه وانتقامه وعزه، وحصول الموالاة والمعاداة لأجله، وغير ذلك من الآثار التي وجودها بسبب تقديره لما يكره أحبّ إليه من ارتفاعها بارتفاع أسبابها، وهو سبحانه لا يُقدِّر ما يُحِبُّ لإفضائه إلى حصول ما يكرهه ويسخطه كما يقدِّر ما يكرهه لإفضائه إلى ما يحبه، فعُلِمَ أن فعلَ ما يُحِبُّه أحبُّ إليه مما يكرهه. يوضحه الوجه الرابع: أن فعل المأمور مقصود لذاته، وترك المنهيِّ مقصودٌ لتكميل فعل المأمور؛ فهو منهيٌّ عنه لأجل كونه يُخِلُّ بفعل