Zād al-Maʿād - Ibn al-Qayyim - (1/74)

Zād al-MaʿādIbn al-Qayyim

and the Smiling Warrior (1), the Servant of Allah, the Illuminating Lamp, the Master of Adam’s Descendants, the Bearer of the Banner of Praise, and the One Granted the Praised Station, among other names. For if his names are descriptions of praise, then every such description yields a name for him. However, a distinction should be made between a quality exclusive to him or predominant in him, from which a name may be derived, and a shared quality, which does not yield a name peculiar to him.

Jubayr ibn Mut‘im said: The Messenger of Allah (may Allah bless him and grant him peace) told us several names by which he called himself, saying:

“I am Muhammad, and I am Ahmad. I am al-Māhī, through whom Allah erases disbelief. I am al-Hāshir, at whose feet people will be gathered, and al-‘Āqib, after whom there is no prophet.” (2)

His names (may Allah bless him and grant him peace) are of two kinds:

The first comprises names exclusive to him, which no other messenger shares with him (3), such as Muhammad, Ahmad, al-Hāshir, al-‘Āqib (4), al-Muqaffī, and the Prophet of Battle.

The second comprises names whose meanings other messengers share with him (5), but which he possesses in their perfection. What is exclusive to him is their perfection, not the qualities themselves. Examples include the Messenger of Allah, His Prophet, His Servant, the Witness, the Bearer of Glad Tidings,

(1) ع, ك, ن: “wa-l-qattāl,” with the conjunction wāw (“and”). The correct reading is the one adopted from the other manuscripts, without the conjunction; this will be stated explicitly later. (2) Reported by al-Bukhārī (3532) and Muslim (2354). In Muslim, the explanation of al-‘Āqib (the Last) is interpolated into the hadith in one version and attributed separately to al-Zuhrī in another. Al-Bayhaqī indicates in Dalā’il al-nubuwwa (1:153) that it is an interpolation from al-Zuhrī’s words. (3) “Min al-rusul (among the messengers)” is supplied from ن and مب. It was added in the margin of ص with a correction mark. (4) “Wa-l-Hāshir wa-l-‘Āqib (and the Gatherer and the Last)” is omitted from ج and ق. (5) ك, ع: “yashrakuhu (shares with him).”

والضحوك القتّال (١)، وعبد الله، والسراج المنير، وسيد ولد آدم، وصاحب لواء الحمد، وصاحب المقام المحمود؛ وغير ذلك من الأسماء، لأن أسماءه إذا كانت أوصاف مدح فله من كلِّ وصفٍ اسم؛ لكن ينبغي أن يفرَّق بين الوصف المختصِّ به أو الغالب عليه فيُشتقّ له منه اسم، وبين الوصف المشترك فلا يكون له منه اسمٌ يخصُّه. وقال جبير بن مطعم: سمَّى لنا رسول الله ﷺ نفسه أسماءً، فقال: «أنا محمد، وأنا أحمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يُحشَر الناسُ على قدمي، والعاقب الذي ليس بعده نبي» (٢). وأسماؤه ﷺ نوعان: أحدهما: خاصٌّ به لا يشرَكه فيه غيرُه من الرسل (٣)، كمحمد، وأحمد، والحاشر، والعاقب (٤)، والمقفِّي، ونبي الملحمة. والثاني: ما شرِكه (٥) في معناه غيره من الرسل ولكن له منه كماله، فهو مختصٌّ بكماله دون أصله كرسول الله، ونبيِّه، وعبده، والشاهد، والمبشِّر،

(١) ع، ك، ن: «والقتّال» مع واو العطف، والصواب ما أثبت من غيرهما، وسيأتي النصُّ عليه. (٢) أخرجه البخاري (٣٥٣٢) ومسلم (٢٣٥٤)، وتفسير العاقب عند مسلم مدرج في الحديث مرة، ومن قول الزهري مرة أخرى. وقد أشار البيهقي في «الدلائل» (١/ ١٥٣) إلى أنه مدرج من كلام الزهري. (٣) «من الرسل» من ن، مب، وهو مستدرك في حاشية ص مع علامة صح. (٤) «والحاشر والعاقب» ساقط من ج، ق. (٥) ك، ع: «يشركه».