Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (99)

Al-Tafsīr al-QayyimIbn al-Qayyim

to prostrate. Once they enter the realm of reward and punishment, religious obligations cease, and the servitude of those rewarded consists of glorifying Allah with every breath, without weariness or fatigue.

Whoever claims that he can reach a station at which worship is no longer incumbent upon him is a heretic who disbelieves in Allah and His Messenger. He has reached only a station of disbelief in Allah and abandonment of His religion. The more firmly established a servant becomes in the stations of servitude, the greater his servitude becomes, and the duties incumbent upon him exceed those incumbent upon someone below him. Thus, the duties incumbent upon the Messenger of Allah, may Allah bless him and grant him peace—indeed, upon all the messengers—were greater than those incumbent upon their nations. The duties incumbent upon the messengers of firm resolve were greater than those incumbent upon messengers below them, and the duties incumbent upon those endowed with knowledge are greater than those incumbent upon others below them. Each is accountable according to his rank.

Section
The division of servitude into general and special

Servitude is of two kinds: general and special.

General servitude is the servitude to Allah of everyone in the heavens and the earth: the righteous and the wicked, the believers and the disbelievers. This is servitude through subjection to His irresistible power and His ownership. Allah Most High says:

“They say, ‘The Most Merciful has taken a son.’ You have certainly made an outrageous claim. The heavens almost rupture at it, the earth splits apart, and the mountains collapse in devastation, because they attribute a son to the Most Merciful. It is not fitting for the Most Merciful to take a son. Everyone in the heavens and the earth will come to the Most Merciful as a servant.” (19:88–93)

This includes both believers and disbelievers.

Allah Most High also says:

“On the Day He gathers them and whatever they worship besides Allah, He will say, ‘Was it you who led these servants of Mine astray?’” (25:17)

He calls them His servants despite their being astray, but this designation is qualified by the demonstrative “these.” The unqualified designation, however, is used only for those belonging to the second kind, as will be explained, Allah willing.

Allah Most High also says:

“Say, ‘O Allah, Originator of the heavens and the earth, Knower of

السجود، فإذا دخلوا دار الثواب والعقاب انقطع التكليف هناك، وصارت عبودية أهل الثواب تسبيحا مقرونا بأنفاسهم لا يجدون له تعبا ولا نصبا. ومن زعم أنه يصل إلى مقام يسقط عنه التعبد فهو زنديق، كافر بالله ورسوله، وإنما وصل إلى مقام الكفر بالله، والانسلاخ من دينه، وكلما تمكن العبد في منازل العبودية كانت عبوديته أعظم، والواجب عليه منها أكثر من الواجب على من دونه. ولهذا كان الواجب على رسول الله ﷺ، بل على جميع الرسل أعظم من الواجب على أممهم. والواجب على أولى العزم: أعظم من الواجب على من دونهم، والواجب على أولى العلم: أعظم من الواجب على من دونهم، وكل أحد بحسب مرتبته. فصل في انقسام العبودية إلى عامة وخاصة العبودية نوعان: عامة، وخاصة. فالعبودية العامة: عبودية أهل السموات والأرض كلهم لله، برّهم وفاجرهم، مؤمنهم وكافرهم. فهذه عبودية القهر والملك. قال تعالى: ١٩: ٨٨- ٩٣ وَقالُوا اتَّخَذَ الرَّحْمنُ وَلَداً. لَقَدْ جِئْتُمْ شَيْئاً إِدًّا. تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبالُ هَدًّا. أَنْ دَعَوْا لِلرَّحْمنِ وَلَداً. وَما يَنْبَغِي لِلرَّحْمنِ أَنْ يَتَّخِذَ وَلَداً. إِنْ كُلُّ مَنْ فِي السَّماواتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمنِ عَبْداً فهذا يدخل فيه مؤمنهم وكافرهم. وقال تعالى: ٢٥: ١٧ وَيَوْمَ يَحْشُرُهُمْ وَما يَعْبُدُونَ مِنْ دُونِ اللَّهِ. فَيَقُولُ: أَأَنْتُمْ أَضْلَلْتُمْ عِبادِي هؤُلاءِ فسماهم عباده مع ضلالهم، لكن تسمية مقيدة بالإشارة، وأما المطلقة فلم تجيء إلا لأهل النوع الثاني، كما سيأتي بيانه إن شاء الله. وقال تعالى: ٣٩: ٤٦ قُلِ اللَّهُمَّ فاطِرَ السَّماواتِ وَالْأَرْضِ عالِمَ