Al-FawāʾidIbn al-Qayyim

a coarse mantle (bijād), which he rent in two for the journey of union: with one half he girded his waist and with the other he covered his shoulders. When the call to jihad rang out, he was content to bring up the rear of the beloved company, for a lover never notices how long the road is—the Goal itself lends him strength.
O may Allah convey to the Sanctuary whoever yearns for it, and convey to the Sanctuary’s outskirts whoever yearns for them. (1)
When he had fulfilled his vow and breathed his last, the Messenger himself stepped down to arrange his grave, saying, “O Allah, this evening I am pleased with him, so be pleased with him.” (2) Ibn Masʿūd cried out, “Would that I were the man in this grave!”
So, you effeminate of resolve! The pawn is the least piece on the board, yet once it rises it becomes a ferzan. (3)
• A sage once saw a pack-horse drawing water and remarked, “If only it would prance, someone would ride it.”
• Whenever the feet of determination set out along the path, the dam of hindrances bursts before them. (4)
• Obstacles are ordeals that reveal the truthful from the false; once you wade into them, they turn into helpers that speed you to the goal.

(1) The line is quoted anonymously in al-Mudhish, p. 177. (2) Reported by Ibn Ishaq as reproduced in Ibn Hisham, al-Sirah, 4/235, and by Abu Nuaym in Hilyat al-Awliya, 1/122; its chain of transmission is broken. Other routes are cited by al-Hafiz in al-Isabah, 2/338, and, taken together, they lend the report additional support. (3) The baydaq (the pawn-like foot soldier in chess) corresponds to today’s pawn, while the farzan (the vizier) corresponds to the queen. The point is that whoever exerts himself in seeking will reach his objective. (4) The additional wording is taken from al-Mudhish, p. 176, and it restores the coherence of the passage.
بِجادًا، فقطعَهُ لسفرِ الوصل نصفين؛ اتَّزرَ بأحدِهِما وارتدى بالآخر، فلما نَادى صائحُ الجهاد؛ قنِعَ أن يكون في ساقةِ الأحباب، والمحبُّ لا يرى طولَ الطريق؛ لأنَّ المقصودَ يُعينُهُ. ألا بَلَّغَ اللَّهُ الحِمى مَنْ يُريدُهُ … وبَلَّغَ أكْنافَ الحِمى مَنْ يُريدُها (١) فلما قضى نَحْبَهُ نزل الرسولُ يُمهِّدُ له لَحْدَهُ، وجعل يقولُ: "اللهمَّ! إنِّي أمْسَيتُ عنهُ راضيًا؛ فارْضَ عنْهُ" (٢). فصاحَ ابنُ مسعودٍ: يا ليتني كنتُ صاحبَ القبرِ. فيا مُخَنَّثَ العزم! أقلُّ ما في الرقعةِ البَيْذَقُ، فلمَّا نَهَضَ تفَرْزَن (٣). • رأى بعضُ الحكماءِ بِرْذَوْنًا يُسْقَى عليه، فقال: لو هَمْلَجَ هذا لَرُكِبَ. • [متى همَّتْ] (٤) أقدامُ العزم بالسُّلوكِ انْدَفَع من بينِ أيديها سدُّ القواطع. • القواطعُ مِحَنٌ يتبيَّنُ بها الصادقُ من الكاذبِ؛ فإذا خُضْتَها انقلبتْ أعوانًا لك توصِلُك إلى المقصودِ.
(١) البيت بلا نسبة في المدهش (ص ١٧٧). (٢) أخرجه ابن إسحاق كما في سيرة ابن هشام (٤/ ٢٣٥) وأبو نعيم في الحلية (١/ ١٢٢)، وإسناده منقطع. وله طرق أخرى ذكرها الحافظ في الإصابة (٢/ ٣٣٨) يشدّ بعضها بعضًا. (٣) البيذق بمنزلة الجندي في حجارة الشطرنج، والفرزن بمنزلة الوزير. والمراد أن من اجتهد في الطلب أدرك المقصود. (٤) الزيادة من المدهش (ص ١٧٦)، وبها يستقيم الكلام.

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