Zād al-MaʿādIbn al-Qayyim

“O Allah, to You belongs all praise. You (1) are the Light of the heavens and the earth and all who are in them. To You belongs all praise. You are the Sustainer (2) of the heavens and the earth and all who are in them. To You belongs all praise. You are the Truth, Your promise is true (3), meeting You is true, Paradise is true, Hell is true, the prophets are true, Muhammad is true, and the Hour is true. O Allah, to You I have submitted, in You I have believed, upon You I have relied, and to You I have turned. With Your aid I have argued, and to You I have referred my disputes for judgment. Forgive me, then, for what I have done before and what I have done since, and for what I have concealed and what I have made public. You are my God; there is no god but You” (4).

He would sleep during the early part of the night and rise for prayer during its latter part. Sometimes he would remain awake during the early part of the night attending to the Muslims’ affairs. His eyes would sleep, but his heart would not. When he slept, they would not wake him, but would wait until he awoke on his own (5).

When he stopped to rest while travelling (6) at night, he would lie on his right side. When he stopped to rest shortly before dawn, he would prop up his arm and rest his head on his palm. This is how al-Tirmidhī reported it (7). Abū Hātim said in his Sahīh (8): When he stopped to rest while travelling at night, he would use his right hand as a pillow; when he stopped to rest after (9)

(1) Anta (You) is omitted in ع. (2) ع, مب: “qayyūm” (Sustainer). (3) Al-haqq (true) is omitted in ك, ع. (4) Reported by al-Bukhārī (6317, 7385, 7499) and Muslim (769), from Ibn ‘Abbās—may Allah be pleased with him and his father—with similar wording. (5) ك, ع: “huwa yastayqiz” (he wakes up), omitting alladhī (who), as in Sahīh al-Bukhārī (344). (6) Ta‘rīs means a traveller’s stopping late at night to sleep and rest. (7) In al-Shamā’il (260), from Abū Qatādah; also reported by Muslim (683). (8) No. 6438. (9) ك, ع, مب: “qabla” (before), corrected by a later hand in the margin of ع. ن reads “qubayla” (shortly before). Both readings are erroneous.
«اللَّهمَّ لك الحمد. أنت (١) نور السَّماوات والأرض ومن فيهن، ولك الحمد. أنت قيِّم (٢) السماوات والأرض ومن فيهن، ولك الحمد. أنت الحقُّ، ووعدك الحقُّ (٣)، ولقاؤك حقٌّ، والجنَّة حقٌّ، والنار حقٌّ، والنبيُّون حقٌّ، ومحمَّد حقٌّ، والساعة حقٌّ. اللهم لك أسلمتُ، وبك آمنتُ، وعليك توكَّلتُ، وإليك أنبتُ، وبك خاصمتُ، وإليك حاكمتُ؛ فاغفر لي ما قدَّمتُ وما أخَّرتُ، وما أسررتُ وما أعلنتُ. أنت إلهي، لا إله إلا أنت» (٤). وكان ينام أول الليل، ويقوم آخره. وربما سهِر أولَ الليل في مصالح المسلمين. وكان تنام عيناه ولا ينام قلبه. وكان إذا نام لم يوقظوه حتى يكون هو الذي يستيقظ (٥). وكان إذا عرَّس (٦) بليل اضطجع على شِقِّه الأيمن، وإذا عرَّس قبيل الصبح نصَب ذراعه ووضع رأسه على كفِّه. هكذا قال الترمذي (٧). وقال أبو حاتم في «صحيحه» (٨): كان إذا عرَّس بالليل توسَّد يمينَه، وإذا عرَّس بعد (٩)
(١) «أنت» ساقط من ع. (٢) ع، مب: «قيوم». (٣) «الحق» ساقط من ك، ع. (٤) أخرجه البخاري (٦٣١٧، ٧٣٨٥، ٧٤٩٩) ومسلم (٧٦٩) من حديث ابن عباس ﵄ بنحوه. (٥) ك، ع: «هو يستيقظ» بحذف «الذي» كما في «صحيح البخاري» (٣٤٤). (٦) التعريس: نزول المسافر آخر الليل للنوم والاستراحة. (٧) في «الشمائل» (٢٦٠) من حديث أبي قتادة، وهو عند مسلم (٦٨٣). (٨) برقم (٦٤٣٨). (٩) ك، ع، مب: «قبل»، وصححه بعضهم في حاشية ع. وفي ن: «قبيل»، وكلاهما غلط.

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