Zād al-Maʿād - Ibn al-Qayyim - (2/35)

Zād al-MaʿādIbn al-Qayyim

his having given up his food, drink, and desire for the sake of the One he worships—that is a matter (1) no human being can know. This is the true essence of fasting.

Fasting has a remarkable effect in preserving the outward bodily faculties and the inner powers, protecting them from indiscriminate eating that introduces corrupt substances which impair them when they take hold, and expelling harmful substances that prevent them (2) from enjoying good health. Fasting thus preserves the health of the heart (3) and the bodily faculties, restoring what desires have robbed them of. It is therefore among the greatest aids to being mindful of Allah, as Allah Most High says:

“O you who believe, fasting has been prescribed for you as it was prescribed for those before you, so that you may become mindful of Allah.” [Al-Baqarah: 183]

The Prophet, peace and blessings be upon him, said: “Fasting is a shield” (4).

He instructed those whose desire for marriage was intense, but who lacked the means to marry, to fast, making fasting a means of curbing this desire (5).

The point is that, since the benefits of fasting are evident to sound minds and upright natural dispositions, Allah prescribed it for His servants out of mercy for them (6), kindness towards them, and as a protective regimen

(1) The printed edition reads “fa-huwa amr” (“so it is a matter”). The adopted reading follows the manuscript originals. (2) The manuscripts read “lahu” (“for it”). The adopted reading follows the printed edition, as required by the context. (3) ʿ: “al-qulūb” (“the hearts”). (4) Reported by al-Bukhārī (7492) and Muslim (1151/162) from Abū Hurayra, may Allah be pleased with him. The wording is al-Bukhārī’s. (5) Reported by al-Bukhārī (5066) and Muslim (1400) from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him. (6) Q, M, Mb: “lahum” (“for them”).

كونه ترك طعامه وشرابه وشهوته من أجل معبوده فأمرٌ (١) لا يطَّلع عليه بشرٌ، وذلك حقيقة الصَّوم. وللصيام تأثيرٌ عجيبٌ في حفظ الجوارح الظَّاهرة والقوى الباطنة، وحِمْيتها عن التَّخليط الجالب لها الموادَّ الفاسدة الَّتي إذا استولت عليها أفسدتها، واستفراغِ الموادِّ الرَّديئة المانعة لها (٢) من صحَّتها، فالصَّوم يحفظ على القلب (٣) والجوارح صحَّتها، ويعيد إليها ما استلبته منها أيدي الشَّهوات، فهو من أكبر العونِ على التَّقوى، كما قال تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ﴾ [البقرة: ١٨٣]. وقال النَّبيُّ ﷺ: «الصَّوم جُنَّةٌ» (٤). وأمر من اشتدَّت به شهوة النِّكاح ولا قدرةَ له عليه بالصِّيام، وجعلَه وِجاءَ هذه الشَّهوة (٥). والمقصود أنَّ مصالح الصَّوم لمَّا كانت مشهودةً بالعقول السَّليمة والفِطَر المستقيمة، شرعه الله لعباده رحمةً بهم (٦)، وإحسانًا إليهم, وحميةً

(١) في المطبوع: «فهو أمر». والمثبت من الأصول. (٢) في النسخ: «له». والمثبت من المطبوع يقتضيه السياق. (٣) ع: «القلوب». (٤) رواه البخاري (٧٤٩٢) ومسلم (١١٥١/ ١٦٢) من حديث أبي هريرة- ﵁، واللفظ للبخاري. (٥) رواه البخاري (٥٠٦٦) ومسلم (١٤٠٠) من حديث عبد الله بن مسعود ﵁ . (٦) ق، م، مب: «لهم».