Zād al-Maʿād - Ibn al-Qayyim - (2/426)

Zād al-MaʿādIbn al-Qayyim

that decree, for one decree may be warded off by another, just as the decree of illness is warded off by medicine, that of sins by repentance, and that of an enemy by jihad. In each case, both are part of divine decree.”

The reply is: This is true, but it is beneficial before the unwelcome decree comes to pass. Once it has occurred, there is no way to prevent it. If, however, he has a way to ward it off or alleviate it through another decree, pursuing that is more fitting than saying, “If only I had acted.” Rather, his duty in this situation is to turn to the action by which he can ward it off or alleviate it, not wish (1) for something that has no prospect of happening. Such wishing is sheer helplessness. Allah censures helplessness, loves resourcefulness, and commands it. Resourcefulness means actively employing the means to which Allah has linked outcomes that benefit the servant in his worldly life and his life hereafter. These means open the way to good deeds and obedience to the divine command.

Helplessness, on the other hand, opens the door to Satan’s work. When a person fails to do what benefits him and resorts to vain wishes, saying, “If only such-and-such had happened,” or “If only I had done such-and-such,” the door to Satan’s work opens before him. Its gateway is helplessness and laziness. This is why the Prophet, may Allah bless him and grant him peace, sought refuge from both (2). They are the key to every evil. From them arise anxiety and sorrow, cowardice and miserliness, the crushing burden of debt and being overpowered by others. All these spring from helplessness and laziness, and their hallmark is “if only.” Hence the Prophet, may Allah bless him and grant him peace, said:

“For ‘if only’ opens the door to Satan’s work.”

The person who indulges in wishful thinking (3) is among the most helpless and bankrupt of people. Wishes are the capital of the bankrupt, and helplessness is the key to every evil.

(1) “Lā yatamannā (he does not wish)” is absent from Kāf. The printed edition reads: “aw yukhaffifu athara mā waqaʿa wa-lā yatamannā (or alleviates the effects of what has happened and does not wish),” contrary to the manuscripts. (2) This refers to the hadith narrated by Anas, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, frequently said: “O Allah, I seek refuge in You from anxiety and sorrow, helplessness and laziness, miserliness and cowardice, the burden of debt and being overpowered by men.” Reported by al-Bukhārī (2893). (3) Kāf reads: “wa-l-mutamannī (and the person who indulges in wishful thinking).”

ذلك القدر، فإنَّ القدر يُدفَع بعضُه ببعضٍ، كما يُدفَع قَدَرُ المرض بالدَّواء، وقَدَرُ الذُّنوب بالتَّوبة، وقَدَرُ العدوِّ بالجهاد، وكلاهما من القدر. قيل: هذا حقٌّ، ولكنَّ هذا ينفع قبل وقوع القدر المكروه، فأما إذا وقع فلا سبيلَ إلى دفعه، وإن كان له سبيلٌ إلى دفعه أو تخفيفه بقدرٍ آخر فهو أولى به من قوله: لو كنتُ فعلتُ، بل وظيفته في هذه الحال أن يستقبل فعلَه الذي يَدفع به أو يُخفِّف، لا يتمنَّى (١) ما لا مَطمعَ في وقوعه، فإنَّه عجزٌ محضٌ، والله يلوم على العجز، ويحبُّ الكَيْسَ ويأمر به، والكَيسُ: هو مباشرة الأسباب الَّتي ربطَ الله بها مُسبِّباتِها النَّافعة للعبد في معاشه ومعاده، فهذه تفتح عمل الخير والأمر، وأمَّا العجز فإنَّه يفتح عمل الشَّيطان، فإنَّه إذا عَجَزَ عمَّا ينفعه، وصار إلى الأمانيِّ الباطلة بقوله: لو كان كذا، ولو فعلتُ كذا= انفتحَ عليه عملُ الشَّيطان، فإنَّ بابه العجزُ والكَسَلُ، ولهذا استعاذ النبيُّ ﷺ منهما (٢)، وهما مفتاحُ كلِّ شرٍّ، ويَصدُر عنهما الهمُّ والحزن، والجبن والبخل، وضلَعُ الدَّين وغلبةُ الرِّجال، فمصدرها كلُّها عن العجز والكسل، وعنوانها «لو»، فلذلك قال النبيُّ ﷺ: «فإنَّ لو تفتحُ عملَ الشَّيطان»، فإنَّ المتمنِّي (٣) من أعجز النَّاس وأفلسِهم، فإنَّ المُنَى رأس أموال المفاليس، والعجز مفتاح كلِّ شرٍّ.

(١) «لا يتمنى» ليست في ك. وفي المطبوع: «أو يخفف أثر ما وقع ولا يتمنى» خلاف النسخ. (٢) يشير إلى حديث أنس ﵁ أن النبي ﷺ كان يُكثر أن يقول: «اللهم إني أعوذ بك من الهم والحزن، والعجز والكسل، والبخل والجبن، وضلع الدين وغلبة الرجال». رواه البخاري (٢٨٩٣). (٣) ك: «والمتمني».