Qāʿidah fī al-Bāqiyāt al-Ṣāliḥāt - Ibn Taimiya - (36)

Qāʿidah fī al-Bāqiyāt al-ṢāliḥātIbn Taimiya

Love for Allah’s sake is faith, and love alongside Him is shirk
93 — Hence, love for Allah’s sake is faith, whereas love alongside Allah constitutes shirk.
94 — Likewise, when one says, “subḥāna Allah wa al-ḥamdu lillāh” (glory be to Allah and all praise is Allah’s), he declares the Lord’s transcendence and thereby cleanses his heart of describing the Lord with anything unbefitting. Each time he glorifies the Lord, his own soul is purified from attributing to Him any imperfection.
95 — As He, exalted is He, says: “Glory be to your Lord, the Lord of might, exalted above what they ascribe” (al-Ṣāffāt 37:180).
96 — And He says: “Transcendent and highly exalted is He above what they say—most exalted indeed” (al-Isrāʾ 17:43).
97 — Thus He—glorified be He—has declared Himself free of what the fabricators and the polytheists attribute to Him.
Glorifying the Lord is a purification for the soul
98 — Whenever the Lord is glorified, the person has purified his own soul. Allah has called righteous deeds “zakāh” (purification), as in His words: “Woe to the polytheists—those who do not give the zakāh” (Fussilat 41:6-7).
99 — Ibn Abī Ṭalḥah narrated from Ibn ʿAbbās regarding His saying, “and purify them” (al-Baqarah 2:129), that he said: “By zakāh He means obedience to Allah and sincerity.” (1) Thus he combined purification from disbelief with purification from sins.

(1) Tafsir al-Tabari, 1/558; Tafsir al-Qurtubi, 2/17; and Fath al-Qadir, 4/35. The chain in which Ali ibn Talha reports from Ibn Abbas is considered mursal, for he never met Ibn Abbas and merely attributed the exegesis to him. Some hold that he received it from Mujahid, others from a different source. In any case, Ahmad ibn Hanbal judged Ali ibn Talha to transmit material that is objectionable, as noted by al-Alai in Juz al-Baqiyat al-Salihat, pp. 41–42.

الحب في الله إيمان والحب مع الله شرك ٩٣- فالحب في الله إيمان، والحب مع الله شرك. ٩٤- وكذلك إذا قال: "سبحان الله والحمد لله" فقد نزه الرب فنزه قلبه أن يصف الرب بما لا ينبغي له، فكلما سبح الرب تنزهت نفسه عن أن يصف الرب بشيء من السوء. ٩٥- كما قال سبحانه: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ﴾ (الصافات:١٨٠) . ٩٦- وقال: ﴿سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً﴾ (الإسراء:٤٣) . ٩٧-فهو سبحانه سبح نفسه عما يصفه المفترون والمشركون. تسبيح الرب فيه تزكية للنفس ٩٨- فإذا سبح الرب كان قد زكى نفسه، وقد سمى الله الأعمال الصالحة زكاة وتزكية في مثل قوله: ﴿وَوَيْلٌ لِلْمُشْرِكِينَ * الَّذِينَ لا يُؤْتُونَ الزَّكَاةَ﴾ (فصلت:٦، ٧) . ٩٩- قال ابن أبي طلحة عن ابن عباس: ﴿وَيُزَكِّيهِمْ﴾ (البقرة: من الآية١٢٩) . قال: يعني بالزكاة طاعة الله والإخلاص (١) . فجمع بين التزكية من الكفر والذنوب.

(١) "تفسير الطبري" (١/٥٥٨) ، و"تفسير القرطبي" (٢/١٧) ، و"فتح القدير" (٤/٣٥) . وطريق علي بن طلحة عن ابن عباس مرسلة لأنه لم يلق ابن عباس بل أرسل عنه التفسير، فقيل سمعه من مجاهد، وقيل من غيره، على أن علي بن طلحة قال فيه أحمد: له أشياء منكرات، قاله العلائي في "جزء الباقيات الصالحات" ص (٤٢،٤١) .