Zād al-Maʿād - Ibn al-Qayyim - (1/378)

Zād al-MaʿādIbn al-Qayyim

wrapped in garments (1), stand in prayer at night.” [al-Muzzammil: 1–2] And nothing has come to abrogate this obligation for him. As for His words, “as an additional prayer for you,” if voluntary worship were intended, He would not have singled him out by describing it as additional for him. Rather, what is meant by “additional” is an increase, and an increase in itself does not imply voluntary worship. Allah Most High says:

“And We granted him Isaac, and Jacob as an additional gift.” [al-Anbiyā’: 72]

That is, in addition to the son. Likewise, the additional prayer performed by the Prophet, peace and blessings be upon him, at night increases his rank and reward. This is why he was singled out in this regard: for others, the night prayer effaces (1) and expiates sins. As for the Prophet, peace and blessings be upon him, Allah has forgiven his past and future sins. Thus, his deeds increase his degrees and elevate his rank, whereas the deeds of others expiate their sins.

Mujāhid said: It was additional for the Prophet, peace and blessings be upon him, only because his past and future sins had already been forgiven. His acts of obedience (2) were therefore additional—that is, an increase in reward—whereas, for others, they expiated their sins. Ibn al-Mundhir said in his Tafsīr (Quran Commentary) (3): We were told (4) by ʿAlī, on the authority of Abū ʿUbayd (5): Hajjāj told us,

(1) Kāf, ‘ayn, mīm-bā’, and nūn read: mubāh (“permissible”), as do the printed editions. This is a textual corruption. (2) Kāf and ‘ayn read: tā‘atuhu (“his obedience”). (3) As in al-Durr al-manthūr (9:417). Muhammad ibn Nasr also transmitted it in Qiyām al-layl (Night Prayer), p. 33 of the abridgment. Ibn Jarīr al-Tabarī also transmitted it in his Tafsīr (Quran Commentary), 17:525, through Hajjāj (al-Missīsī), and al-Bayhaqī in al-Dalā’il (Proofs), 5:487, through another route from ‘Abd Allāh ibn Kathīr. (4) Kāf and ‘ayn read: anbanā (“informed us”), here and below. (5) This is the reading in the source manuscripts and the Indian edition. ‘Alī is Ibn ‘Abd al-‘Azīz al-Baghawī, an associate of Abū ‘Ubayd. Ibn al-Mundhir frequently narrates from him in his Tafsīr (Quran Commentary). Mīm-bā’ reads: “‘Alī ibn Abī ‘Ubayd,” as does the Maymaniyya edition. This is an error, so al-Fiqī amended it to “Ya‘lā ibn Abī ‘Ubayd,” and the al-Risāla edition followed him.

الْمُزَّمِّلُ (١) قُمِ اللَّيْلَ﴾ [المزمل: ١ ــ ٢]، ولم يجئ ما ينسخه عنه. وأما قوله: ﴿نَافِلَةً لَكَ﴾ فلو كان المراد به التطوُّع، لم يخصَّه بكونه نافلةً له. وإنما المراد بالنافلة: الزيادة، ومطلق الزيادة لا يدل على التطوُّع. قال تعالى: ﴿وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً﴾ [الأنبياء: ٧٢]، أي زيادةً على الولد. وكذلك النافلة في تهجُّد النَّبيِّ ﷺ زيادةٌ في درجاته وفي أجره، ولهذا خصَّه بها؛ فإنَّ قيام الليل في حقِّ غيره ماحٍ (١) ومكفِّرٌ للسيئات. وأما النَّبيُّ ﷺ فقد غفر الله له ما تقدَّم من ذنبه وما تأخَّر، فهو يعمل في زيادة الدرجات وعلوِّ المراتب، وغيرُه يعمل في التكفير. قال مجاهد: إنما كان نافلةً للنَّبيِّ ﷺ لأنه قد غُفِر له ما تقدَّم من ذنبه وما تأخَّر، فكانت طاعاته (٢) نافلةً أي زيادةً في الثواب، ولغيره كفَّارةً لذنوبه. قال ابن المنذر في «تفسيره» (٣): حدثنا (٤) علي، عن أبي عبيد (٥)، حدثنا حجاج،

(١) ك، ع، مب، ن: «مباح»، وكذا في النسخ المطبوعة، وهو تحريف. (٢) ك، ع: «طاعته». (٣) كما في «الدر المنثور» (٩/ ٤١٧)، وكذلك أخرجه محمد بن نصر في «قيام الليل» (ص ٣٣ - المختصر). وأخرجه أيضًا ابن جرير الطبري في «تفسيره» (١٧/ ٥٢٥) من طريق حجاج (المصيصي) به، والبيهقي في «الدلائل» (٥/ ٤٨٧) من طريق آخر عن عبد الله بن كثير به. (٤) ك، ع: «أنبأنا» هنا وفيما يأتي. (٥) كذا في الأصول والطبعة الهندية. وعلي هو ابن عبد العزيز البغوي صاحب أبي عبيد. يروي عنه ابن المنذر في «تفسيره» كثيرًا. وفي مب: «علي بن أبي عبيد» وكذا في الطبعة الميمنية وهو خطأ، فأصلحه الفقي: «يعلى بن أبي عبيد» وتابعته طبعة الرسالة.