Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (61)

Al-Tafsīr al-QayyimIbn al-Qayyim

or fire, iron, and the like, according to reason or innate disposition? Only an agent who acts freely, through his own power and will, is praised for his praiseworthy actions. Reason and innate disposition recognize no other basis for such praise.

The contrary view thus falls outside both innate disposition and reason. Its proponent does not deny that it also departs from revealed laws and prophetic teachings; indeed, he boasts of this and considers it a source of pride.

Second, affirming His lordship, exalted is He, entails that He acts through His will, choice, governance, and power. Neither reason nor innate disposition can accept that the sun exercises lordship over its light, or water over its cooling effects and the vegetation it produces. Nor can anything ever exercise lordship over that which it has absolutely no power to control. Is this anything but an explicit denial of lordship?

These people therefore speak indirectly to the naïve, while making their meaning explicit to those of understanding.

Third, affirming His sovereignty. It is inconceivable that sovereignty should belong to one who has no choice, action, or will. Indeed, every subject who possesses will, choice, and the ability to act would be more perfect and complete than such a sovereign:

“Is He who creates like one who does not create? Will you not then take heed?” (16:17)

Fourth, He is the One whose help is sought. Seeking help from one who has neither choice, will, nor power is inconceivable.

Fifth, He is asked to guide His servants. Petitioning one who has no choice is inconceivable. The same applies to His being the Bestower of blessings.

Section

How it refutes those who deny that His knowledge, exalted is He, encompasses particulars

This is shown in several ways:

First, the perfection of the praise due to Him. How could one deserve praise if he knew nothing of the world, its conditions, or its details; neither the number of the heavenly spheres nor the number of the stars; neither who obeys him and who disobeys him, nor who calls upon him and who does not?

أو النار والحديد وغيرها في عقل أو فطرة؟ وإنما يحمد الفاعل المختار بقدرته ومشيئته على أفعاله الحميدة، هذا الذي ليس في العقول والفطر سواه. فخلافه خارج عن الفطرة والعقل، وهو لا ينكر خروجه عن الشرائع والنبوات بل يتبجح بذلك، ويعده فخرا. الثاني: إثبات ربوبيته تعالى: يقتضي فعله بمشيئته واختياره وتدبيره وقدرته، وليس يصح في عقل ولا فطرة ربوبية الشمس لضوئها، والماء لتبريده، والنبات الحاصل به، ولا ربوبية شيء أبدا لما لا قدرة له عليه البتة، وهل هذا إلا تصريح بجحد الربوبية؟. فالقوم كنوا للأغمار، وصرحوا لأولي الأفهام. الثالث: إثبات ملكه. وحصول ملك لمن اختار له، ولا فعل ولا مشيئة غير معقول، بل كل مملوك له مشيئة واختيار وفعل أتم من هذا الملك وأكمل: ١٦: ١٧ أَفَمَنْ يَخْلُقُ كَمَنْ لا يَخْلُقُ أَفَلا تَذَكَّرُونَ. الرابع: من كونه مستعانا، فإن الاستعانة بمن لا اختيار له ولا مشيئة ولا قدرة محال. الخامس: من كونه مسئولا أن يهدي عباده، فسؤال من لا اختيار له محال. وكذلك من كونه منعما فصل في بيان تضمنها للرد على منكري تعلق علمه تعالى بالجزئيات وذلك من وجوه: أحدها: كمال حمده، وكيف يستحق الحمد من لا يعلم شيئا من العالم وأحواله وتفاصيله، ولا عدد الأفلاك، ولا عدد النجوم، ولا من يطيعه ممن يعصيه، ولا من يدعوه ممن لا يدعوه.