Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (645)

Al-Tafsīr al-QayyimIbn al-Qayyim

Satan, but Satan’s service to him is not worship, for Satan neither submits to him nor worships him as he does Satan.

The point is that this constitutes worship of Satan on his part, though he merely calls it putting Satan to his service. Allah Most High says:

36:60 “Did I not enjoin upon you, O children of Adam, that you not worship Satan? Indeed, he is a clear enemy to you.”

And Allah Most High says:

34:40–41 “And on the Day He gathers them all together, He will say to the angels, ‘Was it you whom these people worshipped?’ They will say, ‘Glory be to You! You are our protector, not they. Rather, they used to worship the jinn; most of them believed in them.’”

These people and others like them are worshippers of the jinn and devils, who are their allies in this world and the Hereafter. What an evil protector and what an evil companion! This is one of the two types.

The second type is someone whom Satan assists even though he does not seek Satan’s assistance: the envier. He is Satan’s deputy and representative, for both oppose Allah’s blessings and spoil His servants’ enjoyment of them.

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Consider how Allah, glorified be He, qualifies the evil of the envier with the words “when he envies.” A person may harbour envy yet conceal it and cause no harm on its account in any way—whether in his heart, with his tongue, or with his hand. Rather, he finds something of it in his heart but treats his brother only in ways that Allah loves. Hardly anyone is free of this, except those whom Allah protects.

Al-Hasan al-Basrī was asked, “Does a believer feel envy?” He replied, “How you have forgotten Joseph’s brothers!”

Yet the distinction is this: a person may have this impulse in his heart but neither obey it nor follow its dictates. Rather, he resists it out of obedience to Allah, fear of Him, shame before Him, and reverence for Him, recoiling from resenting His blessings upon His servants. He regards such resentment as opposing Allah, hating what Allah loves, and loving what He hates. He therefore struggles against himself to drive it away, compelling himself to pray for the person he envies and to wish him even greater good. This is unlike someone who gives effect to that impulse, actively envies the other person, and follows through on his envy by causing harm with his heart, tongue, and limbs. This is blameworthy envy. All of this is envy

الشيطان، لكن خدمة الشيطان له ليست خدمة عبادة. فإن الشيطان لا يخضع له ولا يعبده، كما يفعل هو به. والمقصود: أن هذا عبادة منه للشيطان. وإنما سماه استخداما. قال تعالى: ٣٦: ٦٠ أَلَمْ أَعْهَدْ إِلَيْكُمْ يا بَنِي آدَمَ أَنْ لا تَعْبُدُوا الشَّيْطانَ؟ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ وقال تعالى: ٣٤: ٤٠، ٤١ وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلائِكَةِ: أَهؤُلاءِ إِيَّاكُمْ كانُوا يَعْبُدُونَ؟ قالُوا: سُبْحانَكَ، أَنْتَ وَلِيُّنا مِنْ دُونِهِمْ، بَلْ كانُوا يَعْبُدُونَ الْجِنَّ، أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ. فهؤلاء وأشباههم عباد الجن والشياطين. وهم أولياؤهم في الدنيا والآخرة. ولبئس المولى، ولبئس العشير. فهذا أحد النوعين. والنوع الثاني: من يعينه الشيطان، وإن لم يستعن هو به. وهو الحاسد. لأنه نائبة وخليفته. لأن كليهما عدو نعم الله، ومنغصها على عباده. فصل وتأمل تقييده سبحانه شر الحاسد بقوله «إذا حسد» لأن الرجل قد يكون عنده حسد، ولكن يخفيه، ولا يرتب عليه أذى بوجه ما، لا بقلبه، ولا بلسانه، ولا بيده، بل يجد في قلبه شيئا من ذلك ولا يعامل أخاه إلا بما يحب الله. فهذا لا يكاد يخلو منه أحد إلا من عصمه الله. وقيل للحسن البصري: أيحسد المؤمن؟ قال: ما أنساك لإخوة يوسف. لكن الفرق بين القوة التي في قلبه من ذلك وهو لا يطيعها ولا يأتمر بها، بل يعصيها طاعة الله وخوفا وحياء منه، وإجلالا له. أن يكره نعمه على عباده، فيرى ذلك مخالفة لله وبغضا لما يحب الله، ومحبة لما يبغضه. فهو يجاهد نفسه على دفع ذلك، ويلزمها بالدعاء للمحسود، وتمنى زيادة الخير له، بخلاف ما إذا حقق ذلك وحسده، ورتب على حسده مقتضاة: من الأذى بالقلب، واللسان والجوارح فهذا الحسد المذموم. هذا كله حسد