Risālat Ibn al-Qayyim ilā IkhwānihIbn al-Qayyim

over them, just as they are the most knowledgeable of the ummah concerning their Prophet, his Sunnah⦗1⦘, and his religion. Indeed, this narration⦗2⦘ embodies a depth of knowledge and insight that only those endowed with clear vision—those who truly know Allah, His names, His attributes, and His due⦗3⦘—can grasp. From this perspective⦗4⦘ we understand the Prophet’s statement⦗5⦘, reported by Abu Dawud⦗6⦘ and Imam Ahmad⦗7⦘⦗8⦘, on the authority of Zayd ibn Thabit, Hudhayfah, and others⦗9⦘: “If Allah were to punish the inhabitants of His heavens and His earth, He would punish them without being unjust to them; and were He to show them mercy, His mercy would be better for them than their deeds.”

(1) The base manuscript reads “and his intercession”; the adopted reading is from manuscripts B and C. (2) Manuscripts B and C read “the matter” in place of “the report.” (3) The phrase “those who know Allah, His names, His attributes, and His due right” is omitted from manuscript C. (4) Manuscript B reads “here.” (5) Manuscript C reads “regarding that which” in place of “in the hadith in which.” (6) Sunan Abi Dawud, Book of the Sunnah, chapter on Divine Decree, 5:75, no. 4699, from Ubayy ibn Kab, Abd Allah ibn Masud, and Hudhayfah ibn al-Yaman, all attributed to the Companions; and from Zayd ibn Thabit, attributed to the Prophet. (7) Musnad Ahmad, 6:233, no. 21079, with a wording similar to Abu Dawud’s narration. Imam Ahmad also transmitted it through another chain from Zayd ibn Thabit, attributed to the Prophet, 6:237, no. 21101. Ibn Majah also transmitted it in al-Muqaddimah, chapter on Divine Decree, 1:29-30, no. 77. In all these versions, the beginning of the hadith is: “If Allah were to punish …” Al-Albani graded the hadith sahih; see his Takhrij Ahadith al-Tahawiyyah, p. 509. Shuayb al-Arnaut said: “Its chain of transmission is strong.” Sahih Ibn Hibban, al-Takhrij, 2:506, footnote 1. (8) Manuscript C reads “and others” in place of “and Imam Ahmad.” (9) Manuscript C reads “and others” in place of “and Hudhayfah and others.”
عليهم، كما أنهم أعلم الأمة بنبيهم [وسنته] (١) ودِينه، فإنَّ في هذا الأثر (٢) من العلم والمعرفة ما لا يدركه إلا أولو البصائر العارفون بالله وأسمائه وصفاته وحقه (٣). ومن هنا (٤) يُفهم قول النبي ﷺ في الحديث الذي (٥) رواه أبو داود (٦)، والإمام أحمد (٧) (٨)، من حديث زيد بن ثابت وحذيفة وغيرهما (٩): "إن الله لو عَذَّبَ أهل سمواته وأهل أرضه لعذبهم وهو غير ظالم لهم، ولو رحمهم لكانت رحمته خيرًا لهم من أعمالهم".
(١) في الأصل (وشفعته)، والمثبت من ب، و ج. (٢) في ب، و ج (الأمر) بدل (الأثر). (٣) (العارفون بالله وأسمائه وصفاته وحقه) ساقطة من ج. (٤) في ب (ههنا). (٥) في ج (فيما) بدل (في الحديث الذي). (٦) سنن أبي داود، كتاب السنَّة، باب في القدر، (٥/ ٧٥، ح ٤٦٩٩) عن أُبي بن كعب، وعبد الله بن مسعود، وحذيفة بن اليمان، جميعهم موقوفًا، وعن زيد بن ثابت مرفوعًا. (٧) المسند، (٦/ ٢٣٣، ح ٢١٠٧٩) مثل رواية أبي داود؛ ورواه الإمام أحمد بسند آخر عن زيد بن ثابت مرفوعًا (٦/ ٢٣٧، ح ٢١١٠١). ورواه ابن ماجه، المقدمة، باب في القدر، (١/ ٢٩ - ٣٠، ح ٧٧). وأول الحديث عندهم جميعًا: "لو أن الله عذب … ". والحديث صححه الألباني، (انظر تخريجه لأحاديث الطحاوية ص ٥٠٩)، وقال شعيب الأرنؤوط: "إسناده قوي"، (صحيح ابن حبان: (التخريج) ٢/ ٥٠٦ حاشية رقم ١). (٨) في ج (وغيره) بدل (والإمام أحمد). (٩) في ج (وغيره) بدل (وحذيفة وغيرهما).

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