Zād al-Maʿād - Ibn al-Qayyim - (2/39)

Zād al-MaʿādIbn al-Qayyim

as to make bodily nourishment unnecessary for a time, as it has been said (1):

Tales recalling you occupy her,
Distracting her from drink and food.
In your face she finds a light to guide her,
And your words follow behind, urging her onward.
When she complains (2) of weariness along the way,
Her guide promises her the joy of arrival, and that promise revives her.

Anyone with even a little experience and firsthand appreciation (3) knows that nourishment of the heart and spirit can spare the body much of its physical nourishment. This is especially true of someone happy and joyful, who has attained what he sought, whose eyes find delight in his beloved, and who enjoys his beloved’s nearness and approval. His beloved’s kindnesses, gifts, and precious offerings reach him continually; his beloved is attentive to him, concerned for his welfare, and honours him most generously, loving him fully. Is this not the greatest nourishment for such a lover?

How much more so with the Beloved, than whom nothing is more exalted, greater, more beautiful, more perfect, or more generous in kindness—if the lover’s heart is filled with love for Him, that love (4) takes possession of every part of his heart and limbs, and holds him in its strongest grip? With such a bond between him and his Beloved, is this lover not with his Beloved, who feeds him and gives him drink night and day? This is why he said:

“I spend the day with my Lord, who feeds me and gives me drink.”

If this were food and drink taken by mouth, he would not be fasting at all, let alone fasting continuously without breaking his fast at night.

(1) The verses are by Idrīs ibn Abī Hafsa and appear in Dīwān al-maʿānī (1:63) and elsewhere. The author also quoted them in Rawdat al-muhibbīn (pp. 113–114), where their sources are documented. (2) K: “ishtakat” (“she complained”). (3) Q, M, Mb: “shawq” (“longing”). The adopted reading is from the remaining manuscripts. (4) In S, J, K, and A, this is followed by “ʿalayhi” (“over him”). It is absent from Q, M, and Mb.

الغذاءُ حتَّى يُغني عن غذاء الأجسام مدَّةً من الزَّمان، كما قيل (١): لها أحاديثُ من ذكراك تَشْغَلُها ... عن الشَّراب وتُلهِيها عن الزَّادِ لها بوجهك نورٌ تستضيء به ... ومن حديثك في أعقابها حادي إذا شَكَتْ (٢) من كَلالِ السَّير أوعدَها ... روح القدوم فتحيا عند ميعاد ومن له أدنى تجربةٍ وذوق (٣) يعلم استغناء الجسم بغذاء القلب والرُّوح عن كثيرٍ من الغذاء الحيوانيِّ، ولا سيَّما المسرور الفرحان الظَّافر بمطلوبه، الذي قد قرَّت عينُه بمحبوبه، وتنعَّم بقربه، والرِّضى عنه، وألطافُ محبوبه وهداياه وتُحَفُه تصل إليه كلَّ وقتٍ، ومحبوبه حفيٌّ به، معتنٍ بأمره، مُكرِمٌ له غايةَ الإكرام مع المحبَّة التَّامَّة له، أفليس في هذا أعظمُ غذاءٍ لهذا المحبِّ؟ فكيف بالحبيب الذي لا شيء أجلُّ منه ولا أعظم ولا أجمل ولا أكمل ولا أعظم إحسانًا إذا امتلأ قلب المحبِّ بحبِّه، وملكَ حبُّه (٤) جميعَ أجزاء قلبه وجوارحه، وتمكَّن حبُّه منه أعظمَ تمكُّنٍ. وهذا حاله مع حبيبه، أفليس هذا المحبُّ عند حبيبه يُطعمه ويَسقيه ليلًا ونهارًا؟ ولهذا قال: «إنِّي أظلُّ عند ربِّي يُطعمني ويَسقيني». ولو كان ذلك طعامًا وشرابًا للفم لما كان صائمًا فضلًا عن أن يكون مواصلًا.

(١) الأبيات لإدريس بن أبي حفصة في «ديوان المعاني» (١/ ٦٣) وغيره. وأنشدها المؤلف في «روضة المحبين» (ص ١١٣، ١١٤)، وهناك التخريج. (٢) ك: «اشتكت». (٣) ق، م، مب: «شوق». والمثبت من بقية النسخ. (٤) بعدها في ص، ج، ك، ع: «عليه». وليست في ق، م، مب.