Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/120)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

There is no way to attain and realize this except by knowing Allah’s names and attributes, gaining a deep understanding of them, and comprehending their meanings.

Third: Allah created all creatures, brought them into being from nothing, and subjected the heavens, the earth, and all they contain to their service so that they might know and worship Him. As He, Glorified is He, says: “It is Allah who created seven heavens, and of the earth their like. His command descends among them so that you may know that Allah has power over all things and that Allah encompasses all things in knowledge.” 1 He also says: “I created jinn and mankind only to worship Me. I seek no provision from them, nor do I want them to feed Me. Indeed, Allah alone is the Provider, the Possessor of Power, the Most Strong.” 2

This, then, is the purpose for which creation was created and brought into being. Devoting oneself to knowing Allah’s names and attributes is to devote oneself to the very purpose for which the servant was created, whereas neglecting and forfeiting this knowledge means disregarding that purpose. It is not fitting for a servant—upon whom Allah’s favor is immense and whose blessings from Him are unceasing—to remain ignorant of his Lord and turn away from knowing Him, Glorified is He.

Fourth: One of the six pillars of faith—indeed, the greatest and the foundation of them all—is faith in Allah. Faith is not merely for the servant to say, “I believe in Allah,” without knowing his Lord. Rather, true faith is for him to know the Lord in whom he believes and to exert himself in learning His names and attributes until he attains certainty. His faith will correspond to his knowledge of his Lord: the more his knowledge of Allah’s names and attributes increases, the more his knowledge of his Lord and his faith increase; and whenever that knowledge diminishes, his faith diminishes accordingly. For this reason, Allah Most High says: “Only those of His servants who possess knowledge truly fear Allah.” 3 Ibn Kathīr, may Allah have mercy on him, said: “That is, only those who fear Him as He truly deserves to be feared

(1) Sūrat al-Talāq, verse 12. (2) Sūrat al-Dhāriyāt, verses 56–58. (3) Sūrat Fātir, verse 28.

ولا سبيل لنيل هذا وتحصيله إلا بمعرفة أسماء الله وصفاته والتفقّه فيها والفهم لمعانيها. ثالثاً: أنَّ الله خلق الخلق وأوجدَهم من العَدَم، وسخّر لهم السموات والأرض وما فيهما ليعرِفوه ويعبدوه، كما قال سبحانه: ﴿اللهُ الَّذِي خَلَقَ سَبْعَ سَمَوَاتٍ وَمِنَ الأَرْضِ مِثَلَهُنَّ يَتَنَزَّلُ الأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْماً﴾ ١، وقال سبحانه: ﴿وَمَا خَلَقْتُ الجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ مَا أُرِيدُ مِنْهُمْ مِن رِزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ إِنَّ اللهَ هُوَ الرَزَّاقُ ذُو القُوَّةِ المَتِينِ﴾ ٢، فهذه الغاية التي خُلق الخلقُ لأجلها وأوجِدوا لتحقيقها، فالاشتغال بمعرفة أسماء الله وصفاته اشتغال بما خُلق له العبد، وتركه وتضييعه إهمال لما خُلق له، ولا ينبغي لعبد فضلُ الله عليه عظيم، ونِعَمُه عليه متوالية أن يكون جاهلاً بربّه معرضاً عن معرفته سبحانه. رابعاً: أنَّ أحد أركان الإيمان الستة، بل أفضلها وأصلها الإيمان بالله، وليس الإيمانُ مجرّدَ قول العبد آمنت بالله من غير معرفته بربّه، بل حقيقة الإيمان أن يعرف ربّه الذي يؤمن به ويَبذل جهدَه في معرفة أسمائه وصفاته حتى يبلغ درجة اليقين، وبحسب معرفته بربّه يكون إيمانُه، فكلما ازداد معرفة بأسمائه وصفاته ازداد معرفةً بربِّه، وازداد إيمانُه، وكلما نقص نقص، ولهذا قال الله تعالى: ﴿إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ العُلَمَاءُ﴾ ٣ قال ابن كثير ﵀: "أي إنَّما يخشاه حق خشيته

١ سورة الطلاق، الآية: (١٢) . ٢ سورة الذاريات، الآيات: (٥٦ ـ ٥٨) . ٣ سورة فاطر، الآية: (٢٨) .