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Servitude
Ibn Taymiyyah
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with the Book and establish prayer." Recitation of the Book means following it and acting upon it, as Ibn Masʿūd said regarding His saying (al-Baqarah, 2:121): "Those to whom We have given the Book recite it with its true recital." He said: They declare its lawful as lawful, its unlawful as unlawful, believe in its ambiguous parts, and act upon its clear parts. Thus, following the Book encompasses prayer and other acts, but prayer is specifically mentioned due to its special merit. Likewise, His saying to Mūsá (Ṭāhā, 20:14): "Indeed, I am Allāh. There is no deity except Me, so worship Me and establish prayer for My remembrance." Establishing prayer for His remembrance is among the greatest acts of worship. Similarly, His saying (al-Aḥzāb, 33:70): "Fear Allāh and speak words of appropriate justice," and His saying (al-Māʾidah, 5:35): "Fear Allāh and seek the means to Him," and His saying (al-Tawbah, 9:119): "Fear Allāh and be with those who are true." These matters are also part of the perfection of fearing Allāh. Likewise, His saying (Hūd, 11:123): "So worship Him and rely upon Him," for reliance is seeking help, and it is part of the worship of Allāh. However, it is specifically mentioned so that the worshipper intends it particularly, for it is the assistance for all types of worship, as He, glorified be He, is not worshipped except with His assistance. When this is understood, the perfection of the created being lies in realizing servitude to Allāh, and the more a servant increases in realizing servitude, the more his perfection increases and his rank elevates. Whoever imagines that the created being can exit from servitude in any way, or that exiting it is more perfect, is among the most ignorant of creation, rather among the most misguided. He, the Exalted, said (al-Anbiyāʾ, 21:26-28):
بِالْكتاب وَأَقَامُوا الصَّلَاة﴾ وتلاوة الْكتاب هِيَ اتِّبَاعه وَالْعَمَل بِهِ كَمَا قَالَ ابْن مَسْعُود فِي قَوْله تَعَالَى [١٢١ الْبَقَرَة] : ﴿الَّذين آتَيْنَاهُم الْكتاب يتلونه حق تِلَاوَته﴾ قَالَ: يحلّون حَلَاله ويحرمون حرَامه ويؤمنون بمتشابهه ويعملون بمحكمه. فاتباع الْكتاب يتَنَاوَل الصَّلَاة وَغَيرهَا لَكِن خصها بِالذكر لمزيتها وَكَذَلِكَ قَوْله لمُوسَى [١٤ طه] : ﴿إِنَّنِي أَنا الله لَا إِلَه إِلَّا أَنا فاعبدني وأقم الصَّلَاة لذكري﴾ وَإِقَامَة الصَّلَاة لذكره من أجلِّ عِبَادَته. وَكَذَلِكَ قَوْله تَعَالَى [٧٠ الْأَحْزَاب] : ﴿اتَّقوا الله وَقُولُوا قولا سديدا﴾ وَقَوله [٣٥ الْمَائِدَة] : ﴿اتَّقوا الله وابتغوا إِلَيْهِ الْوَسِيلَة﴾ وَقَوله [١١٩ التَّوْبَة] : ﴿اتَّقوا الله وَكُونُوا مَعَ الصَّادِقين﴾ فَإِن هَذِه الْأُمُور هِيَ أَيْضا من تَمام تقوى الله. وَكَذَلِكَ قَوْله [١٢٣ هود] : ﴿فاعبده وتوكل عَلَيْهِ﴾ فَإِن التَّوَكُّل هُوَ الِاسْتِعَانَة وَهِي من عبَادَة الله لَكِن خصت بِالذكر ليقصدها المتعبد بخصوصها فَإِنَّهَا هِيَ العون على سَائِر أَنْوَاع الْعِبَادَة إِذْ هُوَ سُبْحَانَهُ لَا يُعبد إِلَّا بمعونته. إِذا تبين هَذَا فكمال الْمَخْلُوق فِي تَحْقِيق عبوديته لله وَكلما ازْدَادَ العَبْد تَحْقِيقا للعبودية ازْدَادَ كَمَاله وعلت دَرَجَته. وَمن توهم أَن الْمَخْلُوق يخرج من الْعُبُودِيَّة بِوَجْه من الْوُجُوه أَو أَن الْخُرُوج عَنْهَا أكمل فَهُوَ من أَجْهَل الْخلق بل من أضلهم قَالَ تَعَالَى [٢٦-٢٨ الْأَنْبِيَاء] :
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