Zād al-Maʿād - Ibn al-Qayyim - (1/167)

Zād al-MaʿādIbn al-Qayyim

He, peace and blessings be upon him, endowed land that belonged to him, dedicating it as charity in Allah’s cause.

He interceded (1), and others interceded with him (2). Barīrah declined his intercession urging her to return to Mughīth, yet he neither became angry with her nor reproached her. He, peace and blessings be upon him, is the example and model to follow.

He swore oaths on more than eighty occasions (3). Allah, glorified be He, commanded him to swear an oath in three passages. Allah Most High said:

“They ask you, ‘Is it true?’ Say, ‘Yes, by my Lord, it is indeed true.’” [Yūnus: 53]

And He said:

“Those who disbelieve say, ‘The Hour will not come upon us.’ Say, ‘Yes, by my Lord, it will surely come upon you.’” [Sabaʾ: 3]

And He said:

“Those who disbelieve claim that they will never be resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. That is easy for Allah.’” [al-Taghābun: 7]

The judge Ismāʿīl ibn Ishāq used to discuss scholarly matters with Abū Bakr Muhammad ibn Dāwūd al-Zāhirī, but did not call him a jurist. One day, Abū Bakr and an opposing party brought their dispute before him. It fell to Abū Bakr to take an oath, and he prepared to do so. Judge Ismāʿīl said to him (4), “Would someone of your standing swear an oath, Abū Bakr?”

He replied, “What should prevent me from swearing an oath, when Allah Most High commanded His Prophet to swear an oath in three passages (5) of His Book?”

“Where is that?” he asked.

Abū Bakr recited them to him. He was greatly impressed by his answer and, from that day onward, called him a jurist.

(1) Wa-shafa‘a (“and he interceded”) is absent from ج, ك, and ع; it was supplied in the margin of ع from another copy. (2) ص reads wa-shafa‘a shafī‘un ilayhi (“and an intercessor interceded with him”), a textual corruption. (3) In A‘lām al-Muwaqqi‘īn (5/18), he adds: “These are found in the Sahīh collections and the Musnads.” This will recur in the present work, in the section on lessons from the account of al-Hudaybiya. (4) ك and ع add after this: “ibn Ishāq: ‘Will you swear an oath?’” (5) This is the reading in most manuscripts. Apparently, he had the verses in mind and therefore used the masculine form of the numeral. مب and ن read thalāthat mawādi‘ (“three passages”).

ووقف ﷺ أرضًا كانت له، جعَلها صدقةً في سبيل الله. وشفَع (١)، وشُفِع إليه (٢). وردَّت بَريرةُ شفاعته في مراجعة مغيثٍ، فلم يغضب عليها، ولا عتَب. وهو الأسوة والقدوة ﷺ. وحلف في أكثر من ثمانين موضعًا (٣). وأمره الله سبحانه بالحلف في ثلاثة مواضع، فقال تعالى: ﴿وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ﴾ [يونس: ٥٣]، وقال تعالى: ﴿وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾ [سبأ: ٣]، وقال تعالى: ﴿زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا قُلْ بَلَى وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ﴾ [التغابن: ٧]. وكان إسماعيل بن إسحاق القاضي يذاكر أبا بكر محمد بن داود الظاهري، ولا يسمِّيه بالفقيه؛ فتحاكم إليه يومًا هو وخصمٌ له، فتوجَّهت اليمين على أبي بكر، فتهيَّأ للحَلِف، فقال له القاضي إسماعيل (٤): ومثلُك يحلِف يا أبا بكر؟ فقال: وما يمنعني من الحَلِف، وقد أمر الله تعالى نبيَّه بالحلِف في ثلاث مواضع (٥) من كتابه؟ قال أين ذلك؟ فسردها له أبو بكر، فاستحسن ذلك منه جدًّا، ودعاه بالفقيه من ذلك اليوم.

(١) «وشفَع» لم يرد في ج، ك، ع، وقد استدرك في حاشية ع من نسخة أخرى. (٢) في ص: «وشفع شفيع إليه»، تحريف. (٣) زاد في «أعلام الموقعين» (٥/ ١٨): «وهي موجودة في الصحاح والمساند». وسيأتي مرة أخرى في كتابنا هذا في فصل ما في قصة الحديبية من الفوائد. (٤) في ك، ع بعده زيادة: «بن إسحاق: أتحلف؟». (٥) كذا في معظم الأصول، وكأنه ذهب إلى الآيات، فذكَّر العدد. وفي مب، ن: «ثلاثة مواضع».