Al-IstiqamaIbn Taimiya

anything before its appointed time, nor delay anything beyond its appointed time. Had you asked Allah to protect you from punishment in the Fire or punishment in the grave, that would have been better and more excellent.”

He said: Apes and pigs were mentioned in his presence as creatures resulting from transformation. He replied, “Allah has not given those transformed any offspring or descendants. Apes and pigs existed before that.”

In another narration, a man said, “O Messenger of Allah, are apes and pigs among the creatures that were transformed?” The Prophet, peace and blessings be upon him, replied, “Allah has never destroyed a people, or punished a people, and then given them offspring.” Thus, this hadith states that supplication, which is one of the means, does not serve to prolong lifespans, but does help secure deliverance from punishment in the Hereafter.

The reply is: Not everything a person considers a means is actually a means, nor is every means permissible under Islamic law. Its harm may outweigh its benefit, in which case it is prohibited. Nor is every means within a servant’s power. The servant is commanded to employ the means that Allah loves and is permitted to employ those that Allah allows, while also being commanded to place his trust in Allah Most High. As for what lies beyond his power, there is nothing for him but reliance upon Allah and supplication to Him. These, too, are among the greatest means the servant is commanded to employ.

As for any means that is forbidden because its harm outweighs its benefit, or is not

شَيْئا قبل أَجله وَلنْ يُؤَخر شَيْئا عَن أَجله وَلَو كنت سَأَلت الله أَن يعيذك من عَذَاب فِي النَّار أَو عَذَاب فِي الْقَبْر كَانَ خيرا وَأفضل قَالَ وَذكرت عِنْده القردة والخنازير هِيَ من مسخ فَقَالَ إِن الله لم يَجْعَل لمسخ نَسْلًا وَلَا عقبا وَقد كَانَت القردة والخنازير قبل ذَلِك وَفِي رِوَايَة قَالَ رجل يَا رَسُول الله القردة والخنازير هِيَ مِمَّا مسخ فَقَالَ النَّبِي صلى الله عَلَيْهِ وَسلم إِن الله لم يهْلك قوما أَو يعذب قوما فَيجْعَل لَهُم نَسْلًا فَهَذَا الحَدِيث أخبر فِيهِ أَن الدُّعَاء وَهُوَ من الْأَسْبَاب لَا يُفِيد فِي إطالة الْأَعْمَار ويفيد فِي النجَاة من عَذَاب الْآخِرَة قيل لَيْسَ كل مَا يَظُنّهُ الْإِنْسَان سَببا يكون سَببا وَلَيْسَ كل سَبَب مُبَاحا فِي الشَّرِيعَة بل قد تكون مضرته أعظم من منفعَته فينتهي عَنهُ وَلَيْسَ كل سَبَب مَقْدُورًا للْعَبد فَالْعَبْد يُؤمر بِالسَّبَبِ الَّذِي أحبه الله وَيُؤذن لَهُ فِيمَا أذن الله فِيهِ مَعَ أمره بالتوكل على الله تَعَالَى فَأَما مَا لَا قدرَة لَهُ فِيهِ فَلَيْسَ فِيهِ إِلَّا التَّوَكُّل على الله وَالدُّعَاء لَهُ وَذَلِكَ من أعظم الْأَسْبَاب الَّتِي يُؤمر بهَا العَبْد أَيْضا وَمَا كَانَ من الْأَسْبَاب محرما لرجحان فَسَاده على صَلَاحه أَو غير

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