Zād al-Maʿād - Ibn al-Qayyim - (المقدمة/25)

Zād al-MaʿādIbn al-Qayyim

The Author’s Purpose in Writing the Book and His Methodology

The author’s purpose in writing this book is clear from its title, Zād al-Ma‘ād fī Hady Khayr al-‘Ibād (Provisions for the Hereafter in the Guidance of the Best of Servants). It conveys two clear meanings: first, that the book’s subject is the guidance of the Prophet, peace and blessings be upon him, and nothing else; second, that this guidance is the provision that will benefit one on the Day of Resurrection, so the believer must equip himself with it. Undoubtedly, the author was most successful in choosing this title.

He—may Allah have mercy on him—expressly stated the book’s purpose in several places. In his introduction, he wrote:

“Since a person’s happiness in both worlds depends upon the guidance of the Prophet, peace and blessings be upon him, everyone who sincerely seeks his own welfare and desires salvation and happiness must learn enough about the Prophet’s guidance, life, and conduct to cease being among those ignorant of him and to join the ranks of his followers, supporters, and adherents ... These are a few brief words that anyone with even the slightest desire to know his Prophet, peace and blessings be upon him, his life, and his guidance cannot afford to be without” (1/ 51 - 52).

Whenever his inquiry and discussion took him far afield, he would return to remind the reader of the book’s purpose. In one passage, he stated:

“The aim is to draw attention to his guidance and derive rulings from his life, military campaigns, and the events in which he took part, peace and blessings be upon him” (3/ 175).

Elsewhere, he made this important statement:

“Our purpose is solely to describe the guidance of the Prophet, peace and blessings be upon him, which he himself practised. That is the focus of our purpose and the object towards which this book is directed; it is what our investigation and inquiry revolve around. This is one thing; what is permissible, such that neither doing it nor refraining from it is objectionable, is another” (1/ 318).

He also said: “This is not what our book was written for, nor did we intend by it to support anyone among

غرض المؤلف من تأليفه ومنهجه فيه غرض المؤلف من تأليف كتابه هذا واضح من عنوانه: «زاد المعاد في هدي خير العباد»، وله دلالتان بينتان، إحداهما أن موضوع الكتاب هدي النبي ﷺ لا غير، والأخرى أن هذا الهدي هو الزاد النافع يوم القيامة، فيجب على المؤمن أن يتزود به. ولا شك أن المؤلف قد وفِّق في اختيار هذا العنوان كلَّ التوفيق. وقد صرح ﵀ بغرض الكتاب في غير موضع، فقال في مقدمته: «وإذا كانت سعادة العبد في الدارين معلّقة بهدي النبي ﷺ فيجب على كل من نصح نفسَه وأحبَّ نجاتَها وسعادتَها أن يعرف من هديه وسيرته وشأنه ما يخرج به عن الجاهلين به، ويدخل به في عداد أتباعه وشيعته وحزبه ... وهذه كلمات يسيرة لا يستغني عن معرفتها من له أدنى همة إلى معرفة نبيه ﷺ وسيرته وهديه» (١/ ٥١ - ٥٢). وكلما بعُد به البحث والنقاش رجع وهو يذكر غرض الكتاب، فقال في موضع: إن «المقصود: التنبيه على هديه واقتباس الأحكام من سيرته ومغازيه ووقائعه صلوات الله وسلامه عليه» (٣/ ١٧٥). وقال في موضع آخر في كلام مهم: «وليس مقصودنا إلا ذكر هديه ﷺ الذي كان يفعله هو، فإنه قبلة القصد، وإليه التوجه في هذا الكتاب، وعليه مدار التفتيش والطلب، وهذا شيء، والجائز الذي لا ينكر فعله وتركه شيء» (١/ ٣١٨). وقال أيضا: «وليس لهذا وُضِع كتابنا هذا، ولا قصدنا به نُصرةَ أحدٍ من