Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (2/116)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

nor by diminishing the reward of the good deeds he has performed. Rather, He—exalted is He—is the Sovereign Judge, the Absolutely Just, the Ever-Beneficent. All His rulings and recompense for His servants revolve around only two categories: bounty and justice—bounty for the one who performs good deeds, and justice for the one who commits evil deeds. There is no third category called injustice.

As for good deeds, Allah rewards a single good deed with ten times its like; whoever performs one righteous act is credited with ten good deeds. A sin, however, counts only as one sin. Allah, the Exalted, says in Sūrat al-Anʿām—revealed in Mecca: “Whoever brings a good deed shall have ten the like thereof, and whoever brings an evil deed shall not be requited except with its like; and they shall not be wronged” ⦗160⦘. They are not wronged by any reduction in the recompense of their good deeds, nor by any increase in the punishment of their evil deeds. Indeed, our Lord—blessed and exalted is He—says: “Whoever does righteous deeds while being a believer shall fear neither injustice nor deprivation” (Ṭā-Hā 112); that is, no added burden to his sins, nor any curtailment of his good deeds.

His statement, “I have forbidden oppression for Myself,” shows that—magnificent and exalted is He—He may forbid something to Himself and obligate something upon Himself. Among what He has obligated upon Himself is mercy, as He says: “Your Lord has prescribed mercy for Himself” (al-Anʿām 54); and among what He has forbidden to Himself is injustice. This is because He does whatever He wills and decrees whatever He wishes. Just as He enjoins and forbids things for His servants, He likewise prescribes and forbids for Himself—glorified be He—for His governance is absolute and unrestricted.

His words, “and I have made it forbidden among you, so do not wrong one another,” mean that none of you should oppress another. Here, “I have made” refers to legislative making (jaʿl sharʿī), because whenever Allah attributes “making” to Himself it is either cosmic, as in His saying, “We have made the night a covering and We have made…"

بنقص حسنات عملها، بل هو ﷾ حكم، عدل، محسن، فحكمه وثوابه لعباده دائر بين أمرين: بين فضل وعدل، فضل لمن عمل الحسنات، وعدل لمن عمل السيئات، وليس هناك شيء ثالث وهو الظلم. أما الحسنات فإنه ﷾ يجازي الحسنة بعشر أمثالها، من يعمل حسنة يثاب بعشر حسنات، أما السيئة فبسيئة واحدة فقط، قال الله تعالى في سورة الأنعام ـ وهي مكية: (مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلا يُجْزَى إِلَّا مِثْلَهَا وَهُمْ لا يُظْلَمُونَ) (الأنعام: ١٦٠) ، ولا يظلمون بنقص ثواب الحسنات، ولا يظلمون بزيادة جزاء السيئات، بل ربنا ﷿ يقول: (وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلا يَخَافُ ظُلْماً وَلا هَضْماً) (طه: ١١٢) ، ظلماً بزيادة في سيئاته، ولا هضماً بنقص من حسناته. وفي قوله تعالى: (إني حرمت الظلم على نفسي) دليل على أنه ـ جل وعلا ـ يحرم على نفسه، ويوجب على نفسه، فمما أوجب على نفسه: الرحمة، قال تعالى: (كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَة) (الأنعام: ٥٤) ، ومما حرم على نفسه: الظلم، وذلك لأنه فعال لما يريد، يحكم بما يشاء، فكما أنه يوجب على عباده ويحرم عليهم؛ يوجب على نفسه ويحرم عليها ـ جل وعلا ـ، لأن له الحكم التام المطلق. وقوله تعالى: (وجعلته بينكم محرماً فلا تظالموا) أي لا يظلم بعضكم بعضاً، والجعل هنا هو الجعل الشرعي، وذلك لأن الجعل الذي أضافه الله إلى نفسه: إما أن يكون كونياً مثل قوله تعالى: (وَجَعَلْنَا اللَّيْلَ لِبَاساً وَجَعَلْنَا