Majmu' al-FatawaIbn Taimiya

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Shaykh ʿAbd al-Qādir—may Allah sanctify his soul—said:

“Become detached from created beings through Allah’s judgment, from your desires through His command, and from your own will through His action. Only then will you be fit to become a vessel for the knowledge of Allah.”

I say: His judgment encompasses both His creation and His command. That is, become detached from worshipping created beings and relying upon them by worshipping Allah and relying upon Him. Do not obey them in disobedience to Allah Most High, nor attach yourself to them to obtain a benefit or avert harm.

As for detachment from desire through His command, and from one’s own will through His action, this means that a person’s actions should conform to the revealed command rather than his desires, and that his will concerning what Allah creates should follow Allah’s action rather than his own wishes. A person’s will sometimes concerns his own actions and sometimes concerns created things. In the first case, it “is governed by the command,” while in the second, “he is to have no will of his own.”

This must, however, be qualified: he should have no will that he has not been commanded to have. Otherwise, if he is commanded to will one thing rather than another among the matters subject to divine decree, he should will what he has been commanded to will, whether or not it accords with what has been decreed. This is a point on which some wayfarers may err.

فَصْلٌ: قَالَ " الشَّيْخُ عَبْدُ الْقَادِرِ " قَدَّسَ اللَّهُ رُوحَهُ: " افْنَ عَنْ الْخَلْقِ بِحُكْمِ اللَّهِ وَعَنْ هَوَاك بِأَمْرِهِ وَعَنْ إرَادَتِك بِفِعْلِهِ لِحِينَئِذٍ يَصْلُحُ أَنْ تَكُونَ وِعَاءً لِعِلْمِ اللَّهِ " . قُلْت: فَحُكْمُهُ يَتَنَاوَلُ خَلْقَهُ وَأَمْرَهُ أَيْ: افْنَ عَنْ عِبَادَةِ الْخَلْقِ وَالتَّوَكُّلِ عَلَيْهِمْ بِعِبَادَةِ اللَّهِ وَالتَّوَكُّلِ عَلَيْهِ فَلَا تُطِعْهُمْ فِي مَعْصِيَةِ اللَّهِ تَعَالَى وَلَا تَتَعَلَّقْ بِهِمْ فِي جَلْبِ مَنْفَعَةٍ وَلَا دَفْعِ مَضَرَّةٍ. وَأَمَّا الْفَنَاءُ عَنْ الْهَوَى بِالْأَمْرِ وَعَنْ الْإِرَادَةِ بِالْفِعْلِ بِأَنْ يَكُونَ فِعْلُهُ مُوَافِقًا لِلْأَمْرِ الشَّرْعِيِّ لَا لِهَوَاهُ وَأَنْ تَكُونَ إرَادَتُهُ لِمَا يَخْلُقُ تَابِعَةً لِفِعْلِ اللَّهِ لَا لِإِرَادَةِ نَفْسِهِ. فَالْإِرَادَةُ تَارَةً تَتَعَلَّقُ بِفِعْلِ نَفْسِهِ وَتَارَةً بِالْمَخْلُوقَاتِ. فَالْأَوَّلُ " يَكُونُ بِالْأَمْرِ وَ " الثَّانِي " لَا تَكُونُ لَهُ إرَادَةٌ. وَلَا بُدَّ فِي هَذَا أَنْ يُقَيَّدَ بِأَنْ لَا تَكُونَ لَهُ إرَادَةٌ لَمْ يُؤْمَرْ بِهَا وَإِلَّا فَإِذَا أُمِرَ بِأَنْ يُرِيدَ مِنْ الْمَقْدُورَاتِ شَيْئًا دُونَ شَيْءٍ فَلْيُرِدْ مَا أُمِرَ بِإِرَادَتِهِ سَوَاءٌ كَانَ مُوَافِقًا لِلْقَدَرِ أَمْ لَا. وَهَذَا الْمَوْضِعُ قَدْ يَغْلَطُ فِيهِ طَائِفَةٌ مِنْ السَّالِكِينَ

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