Zād al-MaʿādIbn al-Qayyim

himself the surahs of refuge and blow gently” (1).

These wordings explain one another. He, peace and blessings be upon him, would blow gently over himself, but his weakness and pain prevented him from passing his hand over his entire body. He would therefore instruct ‘Ā’ishah, may Allah be pleased with her, to pass his hand over his body after he himself had blown over it. This was not a request for healing recitations in any sense. She did not say, “He would instruct me to recite healing prayers over him.” Rather, she mentioned wiping his body with his hand after he had blown over it, then said: “He would instruct me to do this for him” (2)—meaning that she would wipe his body with his hands, just as he himself used to do.

It was not his practice, peace and blessings be upon him, to set aside any particular day or time for visiting the sick. Rather, he prescribed visiting the sick for his community by night and by day, at all times. In al-Musnad (3), he is reported to have said:

“When a man visits his Muslim brother, he walks among the fruits of Paradise until he sits down. When he sits down, mercy envelops him. If it is morning, seventy thousand angels pray for him until evening; if it is evening, seventy thousand angels (4) pray for him until morning.”

(1) Recorded by al-Bukhārī (5016) and Muslim (2192/51). (2) Al-Bukhārī (5748), cited just above. (3) No. (612). Also recorded by Ibn Abī Shaybah (10940), Hannād ibn al-Sarī in al-Zuhd (Asceticism) (372), Abū Dāwūd (3099), al-Tirmidhī (991), al-Nasā’ī in al-Kubrā (The Greater Collection) (7452), Ibn Mājah (1442), al-Bayhaqī (3/380), and others, through several chains from ‘Alī ibn Abī Tālib as a marfū‘ report (attributed to the Prophet). Ahmad (976) and Abū Dāwūd (3098, 3100) recorded it as mawqūf (attributed only to ‘Alī). The latter is correct, as al-Dāraqutnī preferred in his ‘Ilal (Hadith Defects) (398). Nevertheless, it has the status of a marfū‘ report, since such a statement cannot be based on personal opinion. (4) “Until evening … angels” is omitted from Sād because the scribe’s eye skipped ahead.
نفسه بالمعوِّذات، وينفث (١). وهذه الألفاظ يفسِّر بعضها بعضًا. فكان ﷺ ينفث على نفسه، وضعفُه ووجعُه يمنعه من إمرار يده على جسده كلِّه، فكان يأمر عائشة ﵂ أن تُمِرَّ يده على جسده بعد نفثه هو. وليس ذلك من الاسترقاء في شيء، وهي لم تقل: كان يأمرني أن أرقيه، وإنما ذكرت المسحَ بيده بعد النفث على جسده، ثم قالت: «كان يأمرني أن أفعل ذلك به» (٢)، أي: أن أمسح جسده بيديه، كما كان هو يفعل. ولم يكن من هديه ﷺ أن يخُصَّ يومًا من الأيام بعيادة المريض ولا وقتًا من الأوقات، بل شرع لأمته عيادة المرضى ليلًا ونهارًا، وفي سائر الأوقات. وفي «المسند» (٣) عنه: «إذا عاد الرجلُ أخاه المسلمَ مشى في خُرْفة الجنة حتى يجلس، فإذا جلس غمرته الرحمة. فإن كان غدوةً صلَّى عليه سبعون ألفَ ملَك حتى يمسي، وإن كان مساءً صلَّى عليه سبعون ألف ملَك (٤) حتى يصبح».
(١) أخرجه البخاري (٥٠١٦)، ومسلم (٢١٩٢/ ٥١). (٢) البخاري (٥٧٤٨)، وقد تقدم آنفًا. (٣) برقم (٦١٢)، وأخرجه ابن أبي شبية (١٠٩٤٠) وهناد بن السري في «الزهد» (٣٧٢) وأبو داود (٣٠٩٩) والترمذي (٩٩١) والنسائي في «الكبرى» (٧٤٥٢) وابن ماجه (١٤٤٢) والبيهقي (٣/ ٣٨٠) وغيرهم من طرق عن علي بن أبي طالب مرفوعًا. وأخرجه أحمد (٩٧٦) وأبو داود (٣٠٩٨، ٣١٠٠) موقوفًا على علي، وهو الصواب كما رجح الدارقطني في «علله» (٣٩٨)، وهو في حكم المرفوع إذ لا يقال مثله من قِبَل الرأي. (٤) «حتى يمسي ... ملك» سقط من ص لانتقال النظر.

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