Zād al-Maʿād - Ibn al-Qayyim - (2/290)

Zād al-MaʿādIbn al-Qayyim

light, and light in my sight. O Allah, set my heart at ease and make my affairs easy. I seek refuge in You from troubling whispers in my heart, disarray in my affairs, and the trial of the grave. O Allah, I seek refuge in You from the evil of whatever comes by night, the evil of whatever comes by day, the evil of whatever the winds carry, and from (1) the evil of the calamities that time brings.”

The chains of transmission for these supplications contain some weakness.

It was there that the following was revealed to him:

“This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as your religion.” [Al-Mā’idah: 3] (2).

There, a Muslim man fell from his mount while in a state of pilgrimage consecration and died. The Messenger of Allah—may Allah bless him and grant him peace—ordered that he be shrouded in his two garments, that no perfume be applied to him, that he be washed with water and lote leaves, and that neither his head nor his face be covered. He stated that Allah would resurrect him on the Day of Resurrection reciting the talbiyah (pilgrimage invocation) (3).

This incident contains twelve rulings (4):

The first ruling: Washing the deceased is obligatory, because the Messenger of Allah—may Allah bless him and grant him peace—commanded it.

The second ruling: The deceased does not become impure through death. If he became impure (5), washing him would only increase his impurity, since the impurity caused by death in a living creature is intrinsic. Thus, if those who regard him as impure concede that he

(1) Min (from) is omitted from the printed edition but appears in the manuscripts and the cited hadith source. (2) Reported by al-Bukhārī (4606) and Muslim (3017/3), from Tāriq ibn Shihāb, may Allah be pleased with him. (3) Reported by al-Bukhārī (1851) and Muslim (1206/98, 99), from Ibn ‘Abbās, may Allah be pleased with him and his father. (4) k, j, and s read ‘asharat ahkām (ten rulings). The adopted reading is from q and mb and agrees with what the author lists below. (5) mb and the printed edition add bi-l-mawt (through death) after this phrase. It is absent from the other manuscripts, but its meaning is clear from the context.

نورًا، وفي بصري نورًا. اللهمَّ اشرحْ لي صدري، ويَسِّرْ لي أمري، وأعوذ بك من وسواس الصَّدر، وشَتاتِ الأمر، وفتنة القبر. اللهمَّ إنِّي أعوذ بك من شرِّ ما يَلِجُ في اللَّيل، وشرِّ ما يَلِجُ في النَّهار، وشرِّ ما تَهُبُّ به الرِّياح، ومن (١) شرِّ بَوائقِ الدَّهر». وأسانيد هذه الأدعية فيها لينٌ. وهناك أنزلت عليه: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ [المائدة: ٣] (٢). وهناك سقط رجلٌ من المسلمين عن راحلته وهو مُحرِمٌ، فمات، فأمر رسول الله ﷺ أن يُكفَّن في ثوبيه، ولا يُمَسَّ بطيبٍ، وأن يُغْسَل بماءٍ وسدرٍ، ولا يغطَّى رأسه ولا وجهه، وأخبر أنَّ الله يبعثه يوم القيامة يلبِّي (٣). وفي هذه القصَّة اثنا عشر حكمًا (٤): الحكم الأوَّل: وجوب غَسْل الميِّت، لأمر رسول الله ﷺ به. الحكم الثَّاني: أنَّه لا يَنجُس بالموت؛ لأنَّه لو نجس (٥) لم يزِدْه غسلُه إلا نجاسةً؛ لأنَّ نجاسة الموت للحيوان عينيَّةٌ، فإن ساعد المنجِّسون على أنَّه

(١) «من» ساقطة من المطبوع، وهي ثابتة في النسخ ومصدر التخريج. (٢) رواه البخاري (٤٦٠٦) ومسلم (٣٠١٧/ ٣) من حديث طارق بن شهاب ﵁. (٣) رواه البخاري (١٨٥١) ومسلم (١٢٠٦/ ٩٨،٩٩) من حديث ابن عباس ﵄. (٤) ك، ج، ص: «عشرة أحكام». والمثبت من ق، مب، وهو الموافق لما سيذكره المؤلف. (٥) بعدها في مب والمطبوع: «بالموت». وليست في بقية النسخ، وهو معلوم من السياق.