Zād al-Maʿād - Ibn al-Qayyim - (1/11)

Zād al-MaʿādIbn al-Qayyim

are too numerous to mention here.

The point is that honor, sufficiency, and victory are proportionate to one’s adherence to the Messenger, just as guidance, success, and salvation are proportionate to adherence to him. Allah Most High has made happiness in both worlds dependent on following him, and misery in both worlds the consequence of opposing him. His followers receive guidance, security, success, honor, sufficiency, victory, divine friendship, support, and a good life in this world and the Hereafter. Those who oppose him suffer humiliation, abasement, fear, misguidance, abandonment, and misery in this world and the Hereafter.

The Prophet, peace and blessings be upon him, swore that no one believes until he loves him more than himself, his child, his father, and all people (1).

Allah, glorified be He, swore that a person does not believe unless he makes the Messenger the judge in every dispute between himself and others, then accepts his judgment, finds no unease within himself concerning what he has decided, and submits to him fully and obeys him completely.

The Most High says:

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, to have any choice in their affair.” (2) [Al-Ahzāb: 36]

Thus He, glorified and exalted be He, ruled out any choice once He and His Messenger have issued a command. A believer therefore has no choice once the Prophet, peace and blessings be upon him, has commanded. Rather, when he commands, his command is

(1) As in the hadith of Umar reported by al-Bukhārī (6632), and the hadith of Anas reported by Muslim (45/72). See also Jalā’ al-Afhām, p. 465. The two editors of the al-Risāla edition altered the main text to make its wording agree with that of Anas’s hadith. (2) The manuscripts read “takūna” (to be), in accordance with the reading of Abū Amr. Nāfi‘ and Ibn Kathīr also adopted this reading. See al-Iqnā‘ by Ibn al-Bādhish, 2:737. Abū Amr’s reading was prevalent in the Syrian lands during the author’s lifetime.

أكثر من أن تذكر هاهنا. والمقصود أن بحسب متابعة الرسول تكون العزة والكفاية والنصرة، كما أن بحسب متابعته تكون الهداية والفلاح والنجاة، فالله تعالى علَّق سعادة الدارين بمتابعته، وجعل شقاوة الدارين في مخالفته، فلأتباعه الهدى والأمن والفلاح والعِزُّ والكفاية والنصرة والولاية والتأييد وطيب العيش في الدنيا والآخرة، ولمخالفيه الذلة والصغار والخوف والضلال والخذلان والشقاء في الدنيا والآخرة. وقد أقسم ﷺ بأنه لا يؤمن أحد حتى يكون هو أحبَّ إليه من نفسه وولده ووالده والناس أجمعين (١). وأقسم الله سبحانه بأنه لا يؤمن من لم يحكِّمه في كلِّ ما تنازع فيه هو وغيره، ثم يرضى بحكمه، ولا يجد في نفسه حرجًا مما حكم به، ثم يسلِّم له تسليمًا وينقاد انقيادًا. وقال تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ تَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ﴾ (٢) [الأحزاب: ٣٦]، فقطع ﷾ التخيير بعد أمره وأمر رسوله، فليس لمؤمن أن يختار شيئًا بعد أمره ﷺ، بل إذا أمر فأمرُه

(١) كما في حديث عمر عند البخاري (٦٦٣٢)، وحديث أنس عند مسلم (٤٥/ ٧٢). وانظر: «جلاء الأفهام» (ص ٤٦٥). وقد تصرَّف محققا طبعة الرسالة في المتن ليكون لفظه موافقًا للفظ حديث أنس. (٢) كذا في الأصول «تكون» على قراءة أبي عمرو. وبها قرأ نافع وابن كثير أيضًا. «الإقناع» لابن الباذش (٢/ ٧٣٧). وقراءة أبي عمرو هي التي كانت سائدة في الديار الشامية في زمن المؤلف.