Al-FawāʾidIbn al-Qayyim

• Subtle points elude the understanding of some people, so they end up ruling for the one who speaks in broad strokes against the meticulous critic. (1)

• By Allah I attain whatever I strive for and reach my goal—neither by my own power nor through any human intercessor.
Whenever I fall into despair and despondency is about to cut me off, hope comes racing from the very quarter of that despair. (2)

• When Adam sought everlasting life in Paradise by means of the tree, he was punished by being expelled from it; and when Joseph sought release from prison through the companion who had seen the dream, he remained there for several years.

• When a decree that the servant dislikes befalls him, he should look at it from six perspectives:

  1. The perspective of tawḥīd (affirming divine oneness): Allah alone decreed, willed, and created it; whatever Allah wills comes to pass, and whatever He does not will never occurs.
  2. The perspective of justice: His judgment is carried out in it, and His decree concerning it is just.
  3. The perspective of mercy: His mercy within this decree prevails over His wrath and retribution, and that mercy forms its very core.
  4. The perspective of wisdom: His wisdom—exalted is He—required it; He did not decree it in vain, nor ordain it frivolously. (3)
  5. The perspective of praise: to Him belongs complete praise for it from every angle.
  6. The perspective of servitude: he is a servant through and through in every respect, upon whom
(1) The two verses are by Ibn al-Rumi, Diwan, vol. 4, p. 1683. (2) I have not found these two verses in the sources I consulted. (3) From the printed edition.
تَضِلُّ عن الدَّقيقِ فُهُومُ قومٍ … فتقْضي للمُجِلِّ على المُدقِّ (١) • بالله أبْلُغُ ما أسعى وأُدرِكُهُ … لا بي ولا بشفيعٍ لي من الناس إذا أيستُ وكادَ اليأسُ يقطعُني … جاء الرَّجا مُسرعًا من جانب الياسِ (٢) • لمَّا طلب آدمُ الخلود في الجنة من جانب الشجرة؛ عُوقِب بالخُروج منها، ولما طلب يوسفُ الخروج من السجن من جهة صاحب الرُّؤيا؛ لبث فيه بضع سنين. • إذا جرى على العبد مقدورٌ يكرهُهُ؛ فله فيه ستةُ مشاهد: أحدُها: مشهدُ التوحيد، وأنَّ الله هو الذي قدَّرهُ وشاءهُ وخلقهُ، وما شاء الله كان، وما لم يشأ لم يكن. الثاني: مشهدُ العدل، وأنه ماضٍ فيه حُكْمُهُ، عدلٌ فيه قضاؤُهُ. الثالثُ: مشهد الرحمة، وأنَّ رحمته في هذا المقدور غالبةٌ لغضبِهِ وانتقامِهِ، ورحمتُهُ حشوُهُ. الرابع: مشهدُ الحكمة، وأن حكمتَهُ سبحانه اقتضتْ ذلك، لم يُقدِّرْهُ سُدًى ولا قضاه [عبثًا] (٣). الخامس: مشهد الحمدِ، وأنَّ له سبحانه الحمد التامَّ على ذلك من جميع وجوهِهِ. السادسُ: مشهدُ العبوديَّة، وأنه عبدٌ محضٌ من كلِّ وجه، تجري
(١) البيتان لابن الرومي في ديوانه (٤/ ١٦٨٣). (٢) لم أجد البيتين في المصادر التي رجعت إليها. (٣) من ط.

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