Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (24)

Al-Tafsīr al-QayyimIbn al-Qayyim

I say: The verse admits this interpretation, and it does not contradict the preceding two. Allah is on a straight path, as are His Messenger and His Messenger’s followers. The opposite is represented by the disbelievers’ object of worship and their guide, and by the disbeliever—whether follower, leader, or object of worship. Thus, some of the early scholars mentioned the highest category, others the guide, and others the one who responds and accepts guidance. The verse encompasses all of these. There are many comparable examples in the Quran.

As for the verse in Surah Hūd, it is explicit and admits only one meaning: that Allah, glorified is He, is on a straight path. He, glorified is He, is most deserving of this description, for all His words embody truth, sound direction, guidance, justice, and wisdom:

“And the word of your Lord has been fulfilled in truth and justice” (6:115).

All His deeds bring benefit and embody wisdom, mercy, justice, and goodness.

Evil has absolutely no place in His deeds or words, for evil lies outside the straight path. How, then, could it enter the deeds or words of the One who is on the straight path? It enters only the deeds and words of those who depart from it.

Among the Prophet’s supplications, may Allah bless him and grant him peace, are these words: “I am at Your service, ever ready to obey You. All good is in Your hands, and evil is not attributable to You. «1»”

No heed should be paid to those who explain this as meaning, ‘Evil is not a means of drawing near to You,’ or, ‘It does not ascend to You.’ Its meaning is far more exalted, greater, and more profound. For the One whose names are all most beautiful, whose attributes are all perfect, whose deeds are all wise, and whose words are all true and just—it is impossible for evil to enter His names, attributes, deeds, or words. Relate this meaning to His words, “Indeed, my Lord is on a straight path,” and consider how He mentions this immediately after His words (11:56):

among those who forbade themselves wine before its prohibition. He was devout and diligent in worship. He heard Labīd ibn Rabīʿah recite, “Indeed, everything apart from Allah is vain,” and said, “You have spoken the truth.” But when he recited, “Every delight must inevitably pass away,” he said, “You have spoken falsely: the delights of Paradise never pass away.” He died in the second year after the Hijrah. (See Shadharāt al-Dhahab.) (1) Reported by al-Hākim in al-Mustadrak, from Anas, 2/363.

قلت: والآية تحتمله. ولا يناقض القولين قبله، فإن الله على صراط مستقيم، ورسوله وأتباع رسوله. وضد ذلك معبود الكفار وهاديهم، والكافر التابع والمتبوع والمعبود. فيكون بعض السلف ذكر أعلى الأنواع. وبعضهم ذكر الهادي. وبعضهم المستجيب القابل. وتكون الآية: متناولة لذلك كله. ولذلك نظائر كثيرة في القرآن. وأما آية هود: فصريحة لا تحتمل إلا معنى واحدا. وهو أن الله سبحانه على صراط مستقيم. وهو سبحانه أحق من كان على صراط مستقيم- فإن أقواله كلها صدق ورشد وهدى وعدل وحكمة: ٦: ١١٥ وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلًا وأفعاله كلها مصالح وحكم، ورحمة وعدل وخير. فالشر لا يدخل في أفعاله ولا أقواله البتة، لخروج الشر عن الصراط المستقيم. فكيف يدخل في أفعال من هو على الصراط المستقيم أو أقواله؟ وإنما يدخل في أفعال من خرج عنه وفي أقواله. وفي دعائه ﵊: «لبيك وسعديك، والخير كله بيديك والشر ليس إليك «١» » ولا يلتفت إلى تفسير من فسره بقوله: والشر لا يتقرب به إليك، أو لا يصعد إليك. فإن المعنى أجل من ذلك، وأكبر وأعظم قدرا. فإن من أسماؤه كلها حسنى. وأوصافه كلها كمال، وأفعاله كلها حكم، وأقواله كلها صدق وعدل: يستحيل دخول الشر في أسمائه أو أوصافه، أو أفعاله أو أقواله. فطابق بين هذا المعنى وبين قوله: إِنَّ رَبِّي عَلى صِراطٍ مُسْتَقِيمٍ وتأمل كيف ذكر هذا عقيب قوله: ١١: ٥٦

ممن حرم الخمر على نفسه قبل تحريمها وكان عابدا مجتهدا، وسمع لبيد بن ربيعة ينشد: «ألا كل شيء ما خلا الله باطل» فقال: صدقت، فلما قال: «وكل نعيم لا محالة زائل» قال: كذبت، نعيم الجنة لا يزول، توفي في السنة الثانية للهجرة. (انظر شذرات الذهب) . (١) أخرجه الحاكم في المستدرك عن انس ٢/ ٣٦٣.