in the sharīʿah, and mere causes do not necessitate the occurrence of the effect. For instance, when rain falls and seeds are sown, this alone is not sufficient for plants to grow. Rather, there must be a nurturing wind by the permission of Allāh, and there must be prevention from negation. Thus, the completion of conditions and the removal of obstacles are necessary, and all of this is by the decree and predestination of Allāh. Similarly, a child is not born merely by the emission of fluid into the womb. Indeed, how many have emitted and yet no child was born to them. Rather, it is necessary that Allāh wills its creation, so the woman becomes pregnant and nurtures it in the womb, along with all other conditions and the removal of obstacles necessary for its creation. Likewise, in matters of the Hereafter, it is not merely through actions that a person attains happiness. Rather, actions are a cause. For this reason, the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said: (he mentioned the ḥadīth), and Allāh has said: "Enter Paradise for what you used to do" (Sūrah Name, verse number). This is the causative "bāʾ," meaning due to your deeds. However, the "bāʾ" that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) mentioned is the "bāʾ" of exchange, as when it is said: I bought this for that. Meaning, actions are not a sufficient recompense or price for entering Paradise. Rather, it is necessary to have the pardon of Allāh, His grace, and His mercy. By His pardon, He erases sins; by His mercy, He brings about good deeds; and by His grace, He multiplies ranks. In this matter, two groups of people have gone astray: 1 - A group who believed in predestination and thought that it was sufficient for achieving the intended goal, so they turned away from the lawful causes and righteous deeds. These people end up disbelieving in the books of Allāh, His messengers, and His religion. 2 - And a group who began to demand recompense from Allāh as a laborer demands it from an employer, relying on their own strength, power, and deeds, just as slaves demand it. These are ignorant and misguided, for Allāh did not command His servants with what He commanded them out of need for it, nor did He forbid them from what He forbade them out of miserliness. Rather, He commanded them with what is beneficial for them and forbade them from what is harmful to them. And He, glorified be He,
في الشرع، ومجرد الأسباب لا يوجب حصول المسبب، فإن المطر إذا نزل وبذر الحب لم يكن ذلك كافيا في حصول النبات، بل لابد من ريح مربية بإذن الله، ولابد من صرف الانتفاء عنه، فلابد من تمام الشروط وزوال الموانع، وكل ذلك بقضاء الله وقدره. وكذلك الولد لا يولد بمجرد إنزال الماء في الفرج، بل كم ممن أنزل ولم يولد له، بل لابد من أن الله شاء خلقه فتحبل المرأة وتربيه في الرحم وسائر ما يتم به خلقه من الشروط وزوال الموانع. وكذلك أمر الآخرة ليس بمجرد العمل ينال الإنسان السعادة، بل هي سبب، ولهذا قال النبي ﷺ: (فذكر الحديث) ، وقد قال تعالى: * (ادخلوا الجنة بما كنتم تعملون) *. فهذه باء السبب، أي بسبب أعمالكم، والذين فاه النبي ﷺ باء المقابلة، كما يقال: اشتريت هذا بهذا. أي ليس العمل عوضا وثمنا كافيا في دخول الجنة، بل لابد من عفو الله وفضله ورحمته، فبعفوه يمحو السيئات، وبرحمته يأتي بالخيرات، وبفضله يضاعف الدرجات. وفي هذا الموضع ضل طائفتان من الناس: ١ - فريق آمنوا بالقدر وظنوا أن ذلك كاف في حصول المقصود فأعرضوا عن الأسباب الشرعية والأعمال الصالحة. وهؤلاء يؤول بهم الأمر إلى أن يكفروا بكتب الله ورسله ودينه. ٢ - وفريق أخذوا يطلبون الجزاء من الله كما يطلبه الأجير من المستأجر، متكلين على حولهم وقوتهم وعملهم، وكما يطلبه المماليك. وهؤلاء جهال ضلال: فإن الله لم يأمر العباد بما أمرهم به حاجة إليه، ولا نهاهم عما نهاهم عنه بخلا به، ولكن أمرهم بما فيه صلاحهم، ونهاهم عما فيه فسادهم. وهو سبحانه