Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (58)

Al-Tafsīr al-QayyimIbn al-Qayyim

His words, “Guide us to the straight path,” also refute them, for complete, absolute guidance necessarily results in being rightly guided. Were this guidance not in His hands alone, rather than theirs, they would not ask Him for it. It includes showing and explaining the way, granting success and ability, and making them rightly guided. What they seek is not merely explanation and direction, as the Qadariyyah suppose. That alone neither ensures guidance nor saves from ruin. It has also been given to others—the disbelievers who preferred blindness to guidance and purchased error in exchange for guidance.

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The second type consists of those who associate partners with Him in His divinity. They acknowledge that He alone is the Lord, Sovereign, and Creator of everything; that He is their Lord and the Lord of their forefathers, the Lord of the seven heavens and the Lord of the Mighty Throne. Yet they worship others besides Him, treating them as His equals in love, obedience, and reverence. These are the people who have taken rivals besides Allah.

They have not given “You alone we worship” its due, even though they have some share in “We worship You.” They have no share, however, in “You alone we worship,” which means: we worship none but You, with love, fear, hope, obedience, and reverence. Thus, “You alone we worship” affirms this oneness and invalidates the association of partners with Him in His divinity, just as “You alone we ask for help” affirms His exclusive lordship and invalidates the association of partners with Him in it.

The same applies to His words, “Guide us to the straight path—the path of those You have blessed.” These are the people who affirm His oneness and truly fulfil “You alone we worship, and You alone we ask for help.” Those who associate partners with Him, by contrast, are those who have incurred wrath and gone astray.

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How it refutes the Jahmiyyah, who deny the divine attributes

It does so in several ways:

First, through His words, “All praise belongs to Allah.” For affirming perfect praise for Him entails

وفي قوله: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ أيضا رد عليهم فإن الهداية المطلقة التامة هي المستلزمة لحصول الاهتداء. ولولا أنها بيده تعالى دونهم لما سألوه إياها، وهي المتضمنة للإرشاد والبيان، والتوفيق والإقدار، وجعلهم مهتدين. وليس مطلوبهم مجرد البيان والدلالة، كما ظنته القدرية. لأن هذا القدر وحده لا يوجب الهدى، ولا ينجي من الردى، وهو حاصل لغيرهم من الكفار، الذين استحبوا العمى على الهدى، واشتروا الضلالة بالهدى. فصل النوع الثاني: أهل الإشراك به في إلهيته، وهم المقرون بأنه وحده رب كل شيء، ومليكه وخالقه، وأنه ربهم ورب آبائهم الأولين، ورب السموات السبع، ورب العرش العظيم، وهم مع هذا يعبدون غيره، ويعدلون به سواه في المحبة والطاعة والتعظيم، وهم الذين اتخذوا من دون الله أندادا، فهؤلاء لم يوفوا «إياك نعبد» حقه، وإن كان لهم نصيب من «نعبدك» . لكن ليس لهم نصيب من «إياك نعبد» المتضمن معنى: لا نعبد إلا إياك، حبا وخوفا ورجاء وطاعة وتعظيما، ف «إياك نعبد» تحقيق لتوحيد لهذا التوحيد، وإبطال للشرك في الإلهية، كما أن «إياك نستعين» تحقيق لتوحيد الربوبية، وإبطال للشرك به فيها، وكذلك قوله: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ فإنهم أهل التوحيد، وهم أهل تحقيق إياك نعبد وإياك نستعين» وأهل الإشراك: هم أهل الغضب والضلال. فصل في تضمنها الرد على الجهمية معطلة الصفات وذلك من وجوه: أحدهما: من قوله: الْحَمْدُ لِلَّهِ فإن إثبات الحمد الكامل له يقضي