Zād al-Maʿād - Ibn al-Qayyim - (1/81)

Zād al-MaʿādIbn al-Qayyim

Had the active sense been intended, he would have been named “al-Hammād,” meaning one who praises abundantly, for he—may Allah bless him and grant him peace—praised his Lord more than any other creature. Thus, if his name “Ahmad” referred to his praise of his Lord, “al-Hammād” would have been more fitting, just as his community was given that designation.

Moreover, these two names derive from his praiseworthy character and qualities, which entitled him to be called “Muhammad” and “Ahmad.” He is praised by the inhabitants of heaven and earth, in this world and the Hereafter, because his praiseworthy qualities are so numerous that they exceed (1) every reckoning and enumeration.

We have treated this meaning fully in our book on invoking blessings and peace upon him—may Allah bless him and grant him peace—(2). Here we have offered only a few words, as the traveller’s circumstances, his distracted heart, and his divided attention allow. Allah is the One whose help we seek, and upon Him we rely.

As for the name al-Mutawakkil—the one who relies upon Allah—it is related in Sahīh al-Bukhārī (3) that ‘Abd Allah ibn ‘Amr said: I read in the Torah this description of the Prophet, may Allah bless him and grant him peace:

“Muhammad is the Messenger of Allah, My servant and My Messenger. I have named you ‘al-Mutawakkil.’ He is neither harsh nor hard-hearted, nor does he shout (4) in the marketplaces. He does not repay evil with evil; rather, he pardons and forgives. I will not take his soul until, through him, I set the crooked religion straight, so that they say: ‘There is no deity worthy of worship except Allah.’”

He—may Allah bless him and grant him peace—is more deserving of this name than anyone else, for in establishing the religion he relied upon Allah to a degree unmatched by anyone else.

(1) Kāf and ‘ayn read: “tafūqu (surpass).” The reading adopted from the other manuscripts also appears in Jalā’ al-afhām (p. 213). (2) He means Jalā’ al-afhām (pp. 183–213); this entire discussion is taken from it with minor variations. (3) Hadith nos. 2125 and 4838. The author paraphrased the opening of the hadith, perhaps drawing on al-Bayhaqī’s Dalā’il al-nubuwwa (1:373, 375; Qal‘ajī edition). (4) Sād and jīm read: “sakhkhāb (clamorous),” with initial sād.

ولو أريد معنى الفاعل لسُمِّي «الحمَّاد»، أي: كثير الحمد، فإنه ﷺ كان أكثر الخلق حمدًا لربِّه. فلو كان اسمه «أحمد» باعتبار حمده لربِّه لكان الأولى به «الحمَّاد» كما سُمِّيت بذلك أمته. وأيضًا: فإن هذين الاسمين إنما اشتُقَّا من أخلاقه وخصائله المحمودة التي لأجلها استحَقَّ أن يسمَّى «محمَّدًا» و «أحمد». فهو الذي يحمده أهلُ السماء وأهلُ الأرض وأهلُ الدنيا والآخرة، لكثرة خصائله المحمودة التي تفوت (١) عدَّ العادِّين وإحصاءَ المُحْصِين. وقد أشبعنا هذا المعنى في كتاب الصلاة والسلام عليه ﷺ (٢)، وإنما ذكرنا هاهنا كلمات يسيرةً اقتضتها حالة المسافر، وتشتتُ قلبه، وتفرُّقُ همته. وبالله المستعان، وعليه التكلان. وأما اسم المتوكل، ففي «صحيح البخاري» (٣) عن عبد الله بن عمرو قال: قرأت في التوراة صفة النبي ﷺ: «محمد رسول الله، عبدي ورسولي، سمَّيتُك «المتوكِّل»، ليس بفظٍّ ولا غليظٍ، ولا سخَّابٍ (٤) بالأسواق، ولا يجزي بالسيئة السيئة، بل يعفو ويصفح، ولن أقبضه حتى أقيم به الملة العَوجاءَ، بأن يقولوا: لا إله إلا الله». وهو ﷺ أحقُّ الناس بهذا الاسم؛ لأنه توكَّلَ على الله في إقامة الدين توكُّلًا لم يشرَكْه فيه غيرُه.

(١) ك، ع: «تفوق»، وفي «جلاء الأفهام» (ص ٢١٣) ما أثبت من غيرهما. (٢) يعني: «جلاء الأفهام» (١٨٣ - ٢١٣)، فهذا البحث كله منقول منه باختلاف يسير. (٣) برقم (٢١٢٥، ٤٨٣٨)، والمؤلف ذكر صدر الحديث بالمعنى، ولعله صادر عن «دلائل النبوة» للبيهقي (١/ ٣٧٣، ٣٧٥ - ط. قلعجي). (٤) ص، ج: «صخَّاب».