Zād al-Maʿād - Ibn al-Qayyim - (1/530)

Zād al-MaʿādIbn al-Qayyim

spend—one of the greatest means of their happiness (1)—while warning them against death overtaking them in a state in which they would beg for a reprieve and long to return, only to have their request denied (2). Likewise, when a delegation arrived, he, may Allah bless him and grant him peace, would do this, wishing to (3) let them hear the Quran (4). For this reason, he would prolong his recitation in prayers offered aloud, as when he recited Surah al-A‘rāf (The Heights), Surah al-Tūr (The Mount), and Surah Qāf at (5) the sunset prayer. At the dawn prayer, he would recite about a hundred verses (6).

His sermons, may Allah bless him and grant him peace, were likewise devoted to affirming the foundations of faith: belief in Allah, His angels, His Books, His messengers, and the meeting with Him; and to speaking of Paradise and Hell, what Allah has prepared for His allies and those who obey Him, and what He has prepared for His enemies and those who disobey Him. His sermons would thus fill hearts with faith, affirmation of Allah’s oneness, and knowledge of Allah and His days. They were unlike the sermons of others, which convey (7) only something common to all people, namely (8), lamenting life and instilling fear of death. This does not produce in hearts faith in Allah, affirmation of His oneness (9), any particular knowledge of Him (10), remembrance of His days, or an impulse within souls to love Him and yearn to meet Him; and so they leave

(1) The word “asbāb” (means) is omitted in ‘Ayn. All manuscripts except Qāf, Mīm, Mīm-Bā, and Nūn read “sa‘ādātihim” (their forms of happiness). (2) The sources of the hadiths referred to have been given earlier. (3) “An” (to) is absent from Sād and Jīm. (4) Its source has been given earlier. (5) “Fī” (in) is supplied from Sād and Jīm. (6) Their sources have been given earlier. (7) Qāf and Mīm read “yufīd” (conveys). (8) All manuscripts except Mīm-Bā read “wa-hiya” (and it is). Consequently, the printed editions have “umūran mushtaraka” (matters held in common) immediately before it. (9) “Lahu” (for Him) is supplied from Qāf, Mīm, Mīm-Bā, and Nūn. (10) “Bihi” (of Him) is omitted in Sād.

الإنفاق الذي هو من أكبر أسباب سعادتهم (١)، وتحذيرًا لهم من هجوم الموت وهم على حالةٍ يطلبون الإقالة ويتمنَّون الرَّجعة فلا يُجابون إليها (٢). وكذلك كان ﷺ يفعل عند قدوم وفدٍ يريد أن (٣) يُسْمِعهم القرآن (٤). وكان يطيل قراءة الصلاة الجهرية لذلك، كما صلى في (٥) المغرب بـ (الأعراف) وبـ (الطور) و (ق). وكان يصلي في الفجر بنحو مائة آية (٦). وكذلك كانت خطبه ﷺ. إنما هي تقرير لأصول الإيمان، من الإيمان بالله وملائكته وكتبه ورسله ولقائه، وذكر الجنة والنار وما أعدَّ الله لأوليائه وأهل طاعته وما أعدَّ لأعدائه وأهل معصيته. فتمتلئ القلوب من خطبه إيمانًا وتوحيدًا ومعرفةً بالله وأيامه، لا كخطب غيره التي إنما تفيد (٧) أمرًا مشتركًا بين الخلائق، وهو (٨) النَّوحُ على الحياة والتخويفُ بالموت، فإنَّ هذا أمر لا يحصِّل في القلوب إيمانًا بالله، ولا توحيدًا له (٩)، ولا معرفةً خاصَّةً به (١٠)، ولا تذكيرًا بأيامه، ولا بعثًا للنفوس على محبته والشوق إلى لقائه؛ فيخرج

(١) لفظ «أسباب» ساقط من ع. وفيما عدا ق، م، مب، ن: «سعاداتهم». (٢) تقدم تخريج الأحاديث المشار إليها. (٣) لم يرد «أن» في ص، ج. (٤) تقدم تخريجه. (٥) «في» من ص، ج. (٦) تقدم تخريجها. (٧) ق، م: «يفيد». (٨) ما عدا مب: «وهي»، ومن أجل ذلك وقع في النسخ المطبوعة قبله: «أمورًا مشتركة». (٩) «له» من ق، م، مب، ن. (١٠) «به» ساقط من ص.