Part 33

- However, if it occurred to him, and he kept himself away from it for the sake of Allah and abandoned it willingly, he would be rewarded for keeping away from it.

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The reward is given for the ‘to-do’ command, whereas it is not given for an act that is in a state of absolute nonexistence. If the person abandons the act, while repressing a strong desire to do it he will be rewarded. However, if he abandons it because he is unable to do it, there is no reward. If he intended to do it but circumstances prevented him, he would not be punished like that of the doer, but he would be punished for his evil intention and desire to carry it out.

There are many texts concerning this issue, but it is not beneficial here to examine all the contradictory opinions.

Allah, the Almighty said,

which means, “And whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills.” (Al-Baqarah, 2:284)

which means, “surely his heart is sinful.” (Al-Baqarah, 2:283) 4B... Rig ELS be SY SS... 3

which means, “But He will call you to account for that which your hearts have earned.” (Al-Baqarah, 2:225)

which means, “The Day when all the secrets (deeds, prayers, fasting, etc.) will be examined (as to their truth).” (At-Tarig, 86:9)

Commentary on the above mentioned views:

Abu Hashim viewed that one who avoids vice is praiseworthy even if he did not think of self-control (as the desire to undertake a vice was not originally there). If Abu Hashim meant by the word praiseworthy, that such a person is not condemned. If he meant real praise, his view would be considered incorrect.

This argument is based on the fact that people never praise an impotent person for refraining from fornication; nor do they applaud a dumb person for avoiding slander and backbiting. People usually only praise those who keep away from vice while they have the ability to do it.

The judge Abu Bakr said that what is meant by prohibition is to keep the act in its original state of nonexistence, which is preordained. If he means by his statement to keep oneself away from the prohibited action and to have self-control, this

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would be correct, but if he means mere nonexistence, then it would not be correct.

The group of scholars, who asserts that a command to keep away from something basically means to undertake the opposite action, are incorrect, because the basic concept here is to do both things: to keep away from a prohibition and to undertake its opposite command as well.*' This is justified by the fact that the necessary means to undertake an obligation are not sought for their own virtue, as it is the preordained obligation that is sought for its virtue, and it is prohibited to hinder or weaken it. Thereupon, the prohibition is ordained only as a means to undertake the ends or help the desired end to come into existence.

Point thirteen: a command to undertake an action entails a prohibition to keep away from the opposite. This is true on the level of a logical necessity rather than a basic requirement. The significance of a command is to undertake it. Moreover, the aim of the Prohibitor when prohibiting an action, in the first place, is to put an end to that prohibited action. Being involved in_ its opposite comes on the level of logical necessity.

Therefore, He enacted a prohibition to keep away from the direct opposite of a command i.e. the command to act is the matter pursued for the sake of its own virtue.

The summary of the matter is that the command to do something is a command for the sake of its own virtue, and for its required necessity, and the prohibition of doing something is a command to avoid it, and the necessity to do so. Therefore,

*' Translator's Note: To clarify this we take as an example the command to keep away from telling lies and to hold fast to telling the truth. According to the author, Ibn Al-Qayyim, the command to keep away from telling lies is meant for itself, though not in the first place, in addition to abide by the command to commit oneself to telling the truth.

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what is required in both issues is an action and an abandonment, and both of them are a ‘to-do’ command.

Point fourteen: command and prohibition are on the level of an order. There is no praise where there is no affirmation, for negation, like its name, is a state of nonexistence that has no perfection or praise. If it contains an affirmation, there would be praise associated with it, like the negation of forgetfulness, which is essential for the perfection and manifestation of knowledge.

The negation of fatigue is essential for the perfection of strength and ability. The negation of sleep is essential for the perfection of life and the eternal state. The negation of child and wife is essential for the perfection of self sufficiency and sovereignty. The negation of partnership, support and intercession without leave is essential for the perfection of the Oneness of Allah and the uniqueness of His Perfection, Divinity and Sovereignty. The negation of oppression includes the perfection of justice. The negation of eyes to see Him includes His Majesty and that He is too Great to be seen, even if eyes will see Him (on the Day of Resurrection).

If this is understood, then we should know that if the prohibition does not include a confirmatory ‘to-do’ command, people would not be praised for abandoning it, and would not deserve to be rewarded or praised for abandoning it.

Point fifteen: Allah, the Almighty made the reward for obeying commands tenfold, and the reward for abstaining from prohibitions only one. This indicates that what He commanded to be undertaken is dearer to Him than abandoning what He prohibited. If it was the opposite, the evil deed would be tenfold and the good deed would be one reward or equivalent to the former.

Point sixteen: what is meant by the prohibited deed is to put an end to it so that it does not come into existence, whether he

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intended that or not and whether it occurred to him or not. The purpose of the commanded deed is to let it be; to let it exist and show love to Allah by one’s intention and deed concerning it.

The core of the matter is that the existence of what He commanded to be done is dearer to Him than the nonexistence of what He commanded to be put to an end. Therefore, His love for the undertaking of what He commanded is greater than His hate for doing what He prohibited.

Point seventeen: It is from His infinite mercy that man does what pleases Him, helps in undertaking it, rewarding it and whatever follows. If man commits what He hates, then whatever follows that like dispraise, pain and punishment are part of His Anger. His Mercy precedes His Anger, and everything related to the attribute of mercy is dominant throughout creation compared to the attribute of anger, for Allah, the Almighty would not be anything else except Merciful, and His Mercy is part of His Self, like His Knowledge, Ability, Life, Hearing, Vision and Kindness. Therefore, it is impossible, with respect to Him, to be the opposite of these attributes.

** Recorded by Al-Bukhary. Kitab, Ahadith Al-Anbiya’, bab, the Word of Allah, the Exalted,

which means: "Verily, We sent N&h (Noah) to his people” no. (3340), and Muslim, no. (194)

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whereas He has not embraced all things with anger and revenge.

Therefore, mercy, and everything related to it, including its necessities and effects are predominant over anger and everything related to it and its effects. So, the means of mercy are dearer to Him than the existence of what necessitates anger. That is why mercy is dearer to Him than punishment, and pardoning is dearer to Him than revenge.

In this respect, the existence of what pleases Him is dearer to Him than neglecting what He hates, especially if the neglect of what He hates will prevent the existence of what pleases Him.

Point eighteen: Removing the effects of what He detests, i.e., prohibitions, by undertaking what He likes, i.e., the commands; could happen quicker than the effacement of what He likes, i.e., commands, by what He detests, i.e., the prohibitions. Allah, the Almighty might remove it with pardoning and overlooking. It might also be removed with repentance, forgiveness, righteous deeds, misfortunes that cause expiation of sins and intercession.

Itis well known that righteous deeds remove evil deeds. Even if the sins of the servant reached the clouds, and then he turned to Allah for forgiveness, He would forgive him. And if he meets Him with sins the magnitude of the earth, while worshipping none besides Him, He would meet him with the likeness of it in forgiveness.