Zād al-Maʿād - Ibn al-Qayyim - (2/434)

Zād al-MaʿādIbn al-Qayyim

and to the trust of discerning people in Allah to save them from His punishment and grant them His reward, while they strive diligently to obey Him. This is the trust that produces its intended effect, and Allah is sufficient for whoever practices it. As for trust born of helplessness and neglect, it does not produce its intended effect, nor is Allah sufficient for the person who practices it. Allah is sufficient for the one who trusts in Him only when that person fears Him; fearing Him means taking the commanded means, not neglecting them.

The second group took the means and recognized that their effects were linked to them through Allah’s legislation and decree, but disregarded trust in Allah (1). Whatever this group may have attained through the means it employed, it does not possess the strength of those who trust in Allah, nor does it enjoy the aid, sufficiency (2), and protection Allah grants them. Rather, it is left unaided and helpless to the extent that it lacks trust in Him.

True strength lies entirely in trusting Allah, as one of the early Muslims (3) said: “Whoever wishes to be the strongest of people should put his trust in Allah” (4). Strength, sufficiency, all that he needs, and protection are guaranteed to the one who trusts in Allah. These diminish for him only in proportion to the shortcomings in his fear of Allah and trust in Him. But if he fully embodies (5) both, Allah will certainly provide him with a way out of

(1) Jīm: “al-mutawakkil” (the one who trusts in Allah). (2) Kāf: “wa-lā kifāyatuhu” (nor His sufficiency for them). (3) This was transmitted from Ibn ‘Abbās as a marfū‘ report (attributed to the Prophet), recorded by Ibn Abī al-Dunyā in al-Tawakkul ‘alā Allāh (9) and Makārim al-Akhlāq (5). It is very weak, as noted in al-Silsila al-Da‘īfa (4602). Hence the author attributed it to one of the salaf (early generations), rather than presenting it as a marfū‘ hadith. (4) The passage “as one of the early Muslims said … in Allah” is absent from Kāf. (5) Sād: “tahqīqihi” (his realization of them).

وتوكُّل الأكياس في النَّجاة من عذاب اللَّه والفوز بثوابه، مع اجتهادهم في طاعته، فهذا التَّوكُّل الذي يترتَّب عليه أثره، ويكون الله حَسْبَ من قام به. وأمَّا توكُّل العجز والتَّفريط فلا يترتَّب عليه أثره، وليس الله حَسْبَ صاحبه، فإنَّ الله إنَّما يكون حسب المتوكِّل عليه إذا اتَّقاه، وتقواه فِعلُ الأسباب المأمور بها، لا إضاعتُها. والطَّائفة الثَّانية: الَّتي قامت بالأسباب، ورأت ارتباطَ المسبَّبات بها شرعًا وقدرًا، وأعرضت عن جانب التَّوكُّل (١). وهذه الطَّائفة وإن نالت بما فعلتْه من الأسباب ما نالتْه، فليس لها قوَّةُ أصحاب التَّوكُّل، ولا عونُ الله لهم، وكفايته (٢) إيَّاهم، ودفاعه عنهم، بل هي مخذولةٌ عاجزةٌ، بحسب ما فاتها من التَّوكُّل. فالقوَّة كلُّ القوَّة في التَّوكُّل على اللَّه، كما قال بعض السَّلف (٣): من سرَّه أن يكون أقوى النَّاس فليتوكَّل على اللَّه (٤). فالقوَّة مضمونةٌ للمتوكِّل والكفايةُ والحَسْب والدَّفع عنه، وإنَّما ينقُص عليه من ذلك بقدر ما نقص من التَّقوى والتَّوكُّل، وإلَّا فمع تحقُّقِه (٥) بهما لا بدَّ أن يجعل الله له مخرجًا من

(١) ج: «المتوكل». (٢) ك: «ولا كفايته». (٣) رُوي مرفوعًا من حديث ابن عباس، رواه ابن أبي الدنيا في «التوكل على الله» (٩) و «مكارم الأخلاق» (٥). وهو ضعيف جدًّا كما في «السلسلة الضعيفة» (٤٦٠٢). ولذا نسبه المؤلف لبعض السلف، ولم يجعله حديثًا مرفوعًا. (٤) «كما قال بعض السلف ... على الله» ليست في ك. (٥) ص: «تحقيقه».