Ibn Al-Qayyim On Tawḥīd, - TawhidFirst

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Ibn al-Qayyim on Tawḥīd,the Ways and Means, Fearand Reliance In the context of leprosy and contagion, Ibn al-Qayyim( ) wrote the following:1As for the issue of the leper, then there is no doubtthat it is reported from the Prophet ( ) that hesaid: “Flee from the leper as you would flee from a lion”,and he sent a messenger to the leper to say: “We havetaken your pledge of allegiance, so return back.” And hetook the hand of the leper and placed it in the vessel andsaid: “Eat, trusting Allāh and relying upon Him.”There is no conflict between these narrations. Theangle [from which this is said] will be clear to the onewho comprehends, in terms of knowledge, what we havealready presented, and at most, it is that mixing with the1Miftāḥ Dār al-Saʿādah (3/385-388).@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 2leper is among the causes of transmission. But this causeis opposed by other causes which prevent it from takingplace necessarily. From the strongest of them is placingreliance upon Allāh and trusting Him, for this preventsthe effect of that disliked cause from taking place.However, not everyone from the [Muslim] nation isable to do this. Thus, he advised them to avoid the causeof what is disliked and to flee from it and keep awayfrom it. And [he advised] that a servant should notsubject himself to causes of tribulation. But then he puthis hand—[that of the leper]—alongside his own into thevessel. This [action of the Prophet] is [based upon] thecause (sabab) of reliance upon Allāh and trusting Himwhich is the greatest of causes that repel what is dislikedand dangerous.[This], in order to teach his nation to repel the dislikedcauses with what is greater than them [in their effect]and to inform them that harm and benefit are in theHand of Allāh ( ). If He wills to to harm His servant, Hewill harm him and if He wills to turn harm away fromhim, He will turn it away. Rather, if He wills to benefithim through [a cause] among the causes of harm, andharm him through [a cause] among the causes of benefit,He will do so. [All] so that it becomes clear to theservants that He alone is al-Ḍārr (one who harms) andal-Nāfiʿ (one who benefits). And that the causes of harm@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 3and benefit lie in His hands [alone]. He is the one whomade them into causes, if He wills He can remove their[power of] causation, and if He wills He can make whatthose causes necessitate [of effects] to be other thanwhat routinely occurs from them, so that it may beknown that:—He is the Doer (al-Fāʾil) the One who chooses [to dowhatever He wishes to do] (al-Mukhtār).—And that nothing harms or benefits except by Hispermission.—And that reliance upon Him and trusting Him avertsthe disliked causes and [takes them] to [such effectsthat] oppose their [original] necessities.—And that their true levels may become clear.2—And that they [the causes and their effects] arethings in which Allāh’s will and wisdom are operative.—And that He the Sublime is the One who harms [Hisservants] through them and benefits them. These[causes and their effects] do not have any power overanything. The whole affair belongs to Allāh.Rather, the harm of those causes is obtained by theone whose heart becomes attached to them and whoMeaning, so that the true level of all of the causes and theirpowers of causation may become clear, in that they are all underthe will and wisdom of their Creator, the One who placed themand that these causes vary in their power of causation.2@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 4pauses at them and who starts to see an evil omen inthem through ways that omens can be seen in them.That is the one who is afflicted with the detested belief inomens. Harbouring omens [with respect to dislikedthings] is a cause of bringing the disliked thing to the onewho habours an omen.But when he relies upon Allāh, trusts in Him, seeks aidfrom Him, and fear of an omen does not hinder him fromembarking upon his need, and he says: “O Allāh there isno omen but your omen and there is no goodness but yourgoodness and there is no deity [worthy of worship] besidesyou. O Allāh no one brings acts of goodness but You andno one removes acts of evil but You. There is no power normight except by You”, then he will not be harmed by thatwhich is harboured as an omen at all. Ibn Masʿūd said:“There is none among us except that he [may harbour anomen] but Allāh removes it through reliance [uponHim].”Hence, the bad omen afflicts the one who harboursit due to his shirk (associationism), and fear is alwaysalongside shirk. Whereas safety is always alongsideTawḥīd.The Exalted said, quoting from His Khalīl (close friend)Ibrāhīm ( ) that he said during his argument againsthis people:@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 5 ﳀﳁﳂﳃﳄﳅﳆﳇﳈﳉﳊ ﳋﳌﳍﳎﳏﳐﳑﳒﳓﳔﳕﳖ ﳗ “And how should I fear what you associate whileyou do not fear that you have associated with Allāhthat for which He has not sent down to you anyauthority? So which of the two parties has more rightto security, if you should know?” (6:81).Then Allāh judged between the two parties with ajudgement, saying: ﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋ “Those who believe and do not mix their belief withinjustice (meaning, shirk)—they will have security,and they are [rightly] guided.” (6:82).The explanation of injustice (ẓulm) is authenticallyrelated from Allāh’s Messenger ( ), he said: “Haveyou not heard the saying of the righteous servant[Luqmān]: ﱡﱢﱣﱤ @abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 6‘Indeed, shirk (associationism) is a great injustice.’(31:13).”Thus, Tawḥīd is from the greatest causes of safetyfrom all feared things and shirk is the greatest cause offeared things befalling [a person]. For that reason, theone who fears anything besides Allāh, it will beunleashed upon Him, and his fear of that thing will bethe cause of it being unleashed upon him. If he hadfeared Allāh instead of it and did not fear it, theabsence of his fear of it and his reliance upon Allāhwould be the greatest of causes of his deliverancefrom it. Likewise, the one who hoped for somethingother than Allāh, then what he hoped for will beprevented from him and his hope for other than Allāhwould be the greatest of causes for its prevention. Whenhe hopes in Allāh alone, then the singling out of his hopewould be the greatest cause of being successful inobtaining it or its equal or what is more beneficial forhim than it. And Allāh is the One who grants success towhat is correct.Translated by Abu Iyaaḍabuiyaad.com23 Rajab 1441 / 18 March 2020v.1.01@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 7Notes:1. Ibn al-Qayyim has spoken about how the Messenger( ) taught his nation to repel disliked and harmfulthings by adopting the means (asbāb) and he legislatedways and means for all categories of people, those whohave strong faith and those who have weak faith, thosewho have ability to bear harm and those who do not.2. He explained that anyone who became attached tothe means in themselves or who feared them [such aswhen a person fears that mixing with another will makehim sick, fearing the means itself and not the Creator ofthe means] or hoped in them [such as when a personhopes that the precautionary means he has taken willsave him, hoping in the means itself and not theCreator of the means], then this can lead to the verything he feared to befall him or the prevention of thething he hoped for because minor shirk has now enteredinto the picture. It is only when a person singles out Allāhin his hope, fear and reliance and does not give anyshare of these matters to what is less than Him—including the created means which he adopts—that hewill be delivered from the harm he fears and acquires thesafety and security he hopes in.3. The meaning indicated by Ibn al-Qayyim when hespeaks of the heart being attached to the means inthemselves and this leading a person to harbour omens,@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪD AND RELIANCE 8is alluded to by the Imām, Abū ʿUbayd al-Qāsim binSallām ( ) who said: “The prohibition of ‘Let not theowner of sick camels pass them by the healthy camels ofanother’ is not affirmation of contagion. Rather, it isbecause if the healthy camels became sick throughAllāh’s decree, it might occur in the heart of their ownerthat this was due to contagion. Hence, he would startdoubting and be put to trial. Hence, he [the Prophet]ordered the avoidance of this practice.3 And somepeople have carried [the ḥadīth] to mean that [theprohibition] is due to fear for the healthy on account ofthe one with the disease, and this is the most evil of whatthe ḥadīth has been carried to mean, because itfacilitates the way for believing in omens which isprohibited against. However, its angle is as I havepresented.”44. Ibn al-Qayyim finished by saying that a believershould fear nothing but Allāh, because fearing what isless than Him leads to that thing befalling him, and hisfear of that thing was the cause of this. This shows thatfear, anxiety, worry and the likes can be causes of harmcoming to a servant, the very harm that he feared.Ibn Hajar also cites this view from Imām Mālik, Ibn Jarīr al-Ṭabarī,al-Ṭaḥāwī, Ibn Khuzaimah, and it is mentioned by al-Qāḍī AbūYaʾlā as a view of Imām Aḥmad.4As cited by Ibn Ḥajar in Badhl al-Māʿūn Fī Faḍl al-Ṭāʿūn, p. 187.3@abuiyaadsp—tawhidfirst.com

IBN AL-QAYYIM ON TAWḤĪ A A 6 @abuiyaadsp—tawhidfirst.com YIndeed, shirk (associationism) is a great injustice.Z (31:13). \ Thus, Tawḥīd is from the greatest causes of safety from all feared things and shirk is the greatest cause of

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