Zād al-Maʿād - Ibn al-Qayyim - (2/432)

Zād al-MaʿādIbn al-Qayyim

act resourcefully. If a matter overcomes you (1), say: ‘Allah is sufficient for me, and He is the best disposer of affairs.’” (2) This man said, “Allah is sufficient for me, and He is the best disposer of affairs,” after failing to act resourcefully. Had he done so, judgment would have been given in his favour against his opponent. Had he taken the means that constitute resourceful action and then been overcome, saying, “Allah is sufficient for me, and He is the best disposer of affairs,” these words would have been fittingly spoken. Likewise, Abraham, Allah’s close friend, took the means he was commanded to take, without lapsing into helplessness by neglecting them or any part of them. Then, when his enemies overcame him and cast him into the fire, he said in that situation, “Allah is sufficient for me, and He is the best disposer of affairs” (3). These words were fittingly spoken and rested on their proper foundation (4), so they produced their effect and brought about their intended result.

The same was true of the Messenger of Allah, may Allah bless him and grant him peace, and his Companions on the day of Uhud. After they had withdrawn from Uhud, they were told, “The people have gathered against you, so fear them.” They equipped themselves, went out to meet the enemy, and brought their resourcefulness to bear against them. Then they said, “Allah is sufficient for us, and He is the best disposer of affairs” [Āl ʿImrān: 173] (5). These words thus produced their effect and brought about their intended result. For this reason, Allah Most High says:

“Whoever fears Allah, He will make a way out for him (2) and provide for him from where he does not expect. And whoever

(1) Kāf: “ghalaba (overcame).” (2) Reported by Ahmad (23983), Abū Dāwūd (3627), and al-Nasā’ī in al-Sunan al-kubrā (10387), from ‘Awf ibn Mālik al-Ashja‘ī, may Allah be pleased with him. Its chain of transmission contains Baqiyya ibn al-Walīd’s ‘an‘ana (transmission using “from”) and the unknown status of Sayf al-Shāmī, of whom al-Nasā’ī said: “I do not know him.” (3) Reported by al-Bukhārī (4564), from Ibn ‘Abbās, may Allah be pleased with him. (4) This is the reading in Qāf, Bā’, and Mīm-Bā’. Nisāb means “foundation and point of reference”; hence the expression raja‘a al-amru ilā nisābihi (the matter returned to its proper basis). Jīm, Sād, and Kāf read “madānnihā”; the printed edition reads “mazānnihā (its proper places).” Both are corrupt readings. (5) Reported by al-Bukhārī (4563), from Ibn ‘Abbās, may Allah be pleased with him.

بالكَيْس، فإذا غلبك (١) أمرٌ فقل: حسبي الله ونعم الوكيل» (٢). فهذا قال «حسبي الله ونعم الوكيل» بعد عجزه عن الكَيْس، الذي لو قام به لقُضِي له على خصمه، فلو فعل الأسباب التي يكون بها كيِّسًا ثمَّ غُلِب فقال: «حسبي الله ونعم الوكيل» لكانت الكلمة قد وقعت موقعَها، كما أنَّ إبراهيم الخليل لمَّا فعل الأسباب المأمور بها، ولم يَعجِزْ بتركها ولا تَرْكِ شيءٍ منها، ثمَّ غلبه عدوُّه وألقوه في النَّار= قال في تلك الحال: «حسبي الله ونعم الوكيل» (٣)، فوقعت الكلمة موقعها، واستقرَّت في نصابِها (٤)، فأثَّرت أثرَها، وترتَّب عليها مقتضاها. وكذلك رسول الله ﷺ وأصحابه يومَ أحدٍ، لمَّا قيل لهم بعد انصرافهم من أحدٍ: ﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ﴾، فتجهَّزوا وخرجوا للقاء العدوّ، وأعطَوهم الكَيْسَ من نفوسهم، ثمَّ قالوا: ﴿حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ﴾ [آل عمران: ١٧٣] (٥)، فأثَّرت الكلمة أثرَها، واقتضت مُوجَبَها، ولهذا قال تعالى: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (٢) وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَنْ

(١) ك: «غلب». (٢) رواه أحمد (٢٣٩٨٣) وأبو داود (٣٦٢٧) والنسائي في «السنن الكبرى» (١٠٣٨٧) من حديث عوف بن مالك الأشجعي ﵁. وفي إسناده عنعنة بقية بن الوليد، وجهالة سيف الشامي، فإنَّ النسائي قال: «لا أعرفه». (٣) رواه البخاري (٤٥٦٤) من حديث ابن عباس ﵁. (٤) كذا في ق، ب، مب. والنصاب: الأصل والمرجع، يقال: رجع الأمر إلى نصابه. وفي ج، ص، ك: «مضانها». وفي المطبوع: «مظانها». وكلاهما تحريف. (٥) رواه البخاري (٤٥٦٣) من حديث ابن عباس ﵁.