Zād al-Maʿād - Ibn al-Qayyim - (1/47)

Zād al-MaʿādIbn al-Qayyim

mercy, patience, faithfulness, an approachable manner and a gentle disposition, truthfulness, a heart free of ill will, deceit, rancor, and envy, humility and gentleness toward the believers, strength, sternness, and haughtiness (1) toward Allah’s enemies, guarding his dignity against self-abasement and humiliation before anyone other than Allah, chastity, courage, generosity, nobility of character, and every quality whose goodness (2) is affirmed by revealed laws, sound human nature, and sound minds.

Likewise, he chooses only the purest foods: those that are lawful, pleasant, and wholesome, nourishing both body and soul in the best way, without adverse consequences for him. In matters of marriage, too, he chooses only what is purest; among fragrances, only the finest and purest; and among friends and companions, only (3) those who are pure. His soul is pure, his body is pure, his character is pure, his deeds are pure, and his speech is pure. His food and drink are pure. His clothing and his marriage are pure. His coming and going are pure. Wherever he returns or dwells, all is pure.

Such a person is among those of whom Allah Most High says:

“Those whose souls the angels take while they are pure, saying, ‘Peace be upon you. Enter Paradise for what you used to do.’” [al-Nahl: 32]

He is also among those to whom the keepers of Paradise say (4):

“Peace be upon you. You are pure, so enter it to abide eternally.” [al-Zumar: 73]

The conjunction fā (“so”) here indicates causation: that is, enter it because of your purity. Allah Most High also says:

“Impure things are for impure people, and impure people are for impure things; pure things are for pure people, and pure people are for pure things.” [al-Nūr: 26]

The verse has been interpreted to mean that impure words are for impure people,

(1) “Wa-l-takabbur (and haughtiness)” is omitted from the printed editions. (2) In k and ʿ, “ʿalā husnihi (as to its goodness)” appears after “al-ʿuqūl (minds).” (3) The word “illā (except)” is supplied from mb and n. It was originally omitted in s and k, then added to both. (4) j reads: “taqūl (say, feminine singular).” k, ʿ, and mb read: “yaqūlūn (say, masculine plural).”

والرحمة، والصبر، والوفاء، وسهولة الجانب ولين العريكة، والصدق، وسلامة الصدر من الغِلّ والغِشّ والحقد والحسد، والتواضع وخفض الجناح لأهل الإيمان، والعزّ والغلظة والتكبُّر (١) على أعداء الله، وصيانة الوجه عن بذله وتذلُّله لغير الله، والعفة، والشجاعة، والسخاء، والمروءة، وكلِّ خُلُق اتفقت على حسنه (٢) الشرائع والفِطَر والعقول. وكذلك لا يختار من المطاعم إلا أطيبها، وهو الحلال الهنيء المريء الذي يغذِّي البدن والروح أحسن تغذية، مع سلامة العبد من تبعته. وكذلك لا يختار من المناكح إلا أطيبها، ومن الرائحة إلا أطيبها وأزكاها، ومن الأصحاب والعُشَراء إلا (٣) الطيِّبين منهم. فروحه طيِّبة، وبدنه طيِّب، وخُلقه طيِّب، وعمله طيِّب، وكلامه طيِّب. ومطعمه ومشربه طيِّب. وملبسه ومنكحه طيِّب. ومدخله ومخرجه طيِّب. ومنقلبه ومثواه كلُّه طيِّب. فهذا ممن قال الله تعالى فيه: ﴿تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ [النحل: ٣٢]، ومن الذين يقول (٤) لهم خزنة الجنة: ﴿سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ﴾ [الزمر: ٧٣]. وهذه الفاء تقتضي السببية، أي: بسبب طيبكم ادخلوها. وقال تعالى: ﴿الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ﴾ [النور: ٢٦]. وقد فُسِّرت الآية بأن الكلمات الخبيثات للخبيثين،

(١) «والتكبر» ساقط من النسخ المطبوعة. (٢) «على حسنه» وقع في ك، ع بعد «العقول». (٣) لفظ «إلا» من مب، ن. وكانت ساقطة من ص، ك، فزيدت فيهما. (٤) ج: «تقول». وفي ك، ع، مب: «يقولون».