Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (660)

Al-Tafsīr al-QayyimIbn al-Qayyim

from them and protecting them from whatever would corrupt them. This is the meaning of His lordship over them. It entails His perfect power, His boundless mercy, His goodness, His detailed knowledge of their circumstances, His answering their supplications, and His relieving their distress.

The second relationship is that of sovereignty. He is their King, who exercises authority over them; they are His servants and belong to Him. He governs their affairs and directs them as He wills. His power over them cannot be thwarted, and His authority over them is absolute. He is their true King, to whom they turn in hardships and calamities, whose aid they seek, and in whom they find refuge and shelter. Neither their well-being nor their continued existence is possible except through Him and His governance. They have no other king to whom they can flee when the enemy overwhelms them, or to whom they can cry for help when the enemy descends upon their territory.

The third relationship is that of divinity. He is their true God, the One they worship; they have no god besides Him and none else worthy of worship. Just as He alone is their Lord and King, with no one sharing in His lordship or sovereignty, so He alone is their God and the One they worship. They should therefore assign Him no partner in His divinity, just as He has no partner in His lordship and sovereignty.

This is the Quran’s method: it uses their acknowledgment of this aspect of His oneness as an argument against their denial of His oneness in divinity and worship.

Since He alone is our Lord, our King, and our God, we have none but Him to turn to in hardship. We have no refuge from Him except in Him, and none to worship besides Him. Thus none but Him should be invoked, feared, looked to in hope, or loved. None should humble themselves before anyone else, submit to anyone else, or put their trust in anyone but Him. For the one in whom you place your hope, whom you fear and invoke, and in whom you put your trust is either the One who nurtures you, manages your affairs, and takes care of you—and He is your Lord, with no Lord besides Him—or the One to whom you belong and whose servant you truly are—and He is indeed the King of mankind, all of whom are His servants and belong to Him—or the One you worship, your God, whom you cannot do without even for the blink of an eye. Indeed, your need for Him is greater than your need for your own life and soul. He is the true God, the God of mankind, who have no god besides Him.

عنهم، وحفظهم مما يفسدهم. هذا معنى ربوبيته لهم. وذلك يتضمن قدرته التامة. ورحمته الواسعة، وإحسانه، وعلمه بتفاصيل أحوالهم، وإجابة دعواتهم، وكشف كرباتهم. الإضافة الثانية: إضافة الملك: فهو ملكهم المتصرف فيهم: وهم عبيده ومماليكه، وهو المتصرف لهم المدبر لهم كما يشاء، النافذ القدرة فيهم، الذي له السلطان التام عليهم، فهو ملكهم الحق: الذي إليه مفزعهم عند الشدائد والنوائب، وهو مستغاثهم ومعاذهم وملجأهم. فلا صلاح لهم ولا قيام إلا به وبتدبيره فليس لهم ملك غيره يهربون إليه إذا دهمهم العدو، ويستصرخون به إذا نزل العدو بساحتهم. الإضافة الثالثة: إضافة الإلهية. فهو إلههم الحق، ومعبودهم الذي لا إله لهم سواه ولا معبود لهم غيره. فكما أنه وحده هو ربهم ومليكهم لم يشركه في ربوبيته ولا في ملكه أحد، فكذلك هو وحده إلههم ومعبودهم. فلا ينبغي أن يجعلوا معه شريكا في إلهيته، كما لا شريك معه في ربوبيته وملكه. وهذه طريقة القرآن يحتج عليهم بإقرارهم بهذا التوحيد على ما أنكروه من توحيد الإلهية والعبادة. وإذا كان وحده هو ربنا وملكنا وإلهنا، فلا مفزع لنا في الشدائد سواه. ولا ملجأ لنا منه إلا إليه. ولا معبود لنا غيره. فلا ينبغي أن يدعى ولا يخاف ولا يرجى، ولا يحب سواه، ولا يذلّ لغيره، ولا يخضع لسواه، ولا يتوكّل إلا عليه، لأن من ترجوه وتخافه وتدعوه وتتوكل عليه: إما أن يكون مربّيك والقيم بأمورك، ومتولي شأنك وهو ربك، فلا رب سواه، أو تكون مملوكه وعبده الحق، فهو ملك الناس حقا، وكلهم عبيده ومماليكه، أو يكون معبودك وإلهك الذي لا تستغني عنه طرفة عين، بل حاجتك إليه أعظم من حاجتك إلى حياتك وروحك، وهو الإله الحق إله الناس الذي لا إله لهم سواه.