Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/245)

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

with one another before Him, nor are they indistinguishable to Him. Hearing one never distracts Him from hearing another; no petition confounds Him, and the multitude of petitioners never wearies Him. Aisha (may Allah be pleased with her) said: “Praise be to Allah, whose hearing encompasses all voices. The woman who disputed came to complain to the Messenger of Allah (peace and blessings be upon him), yet some of what she said was inaudible to me. Then Allah, Glorified and Exalted, revealed: ‘Allah has indeed heard the words of the woman who disputes with you concerning her husband and complains to Allah. Allah hears the exchange between you both. Indeed, Allah is All-Hearing, All-Seeing.’ 1”

He is the All-Powerful: because His power is perfect, He guides whom He wills and leaves astray whom He wills; He makes the believer a believer, the disbeliever a disbeliever, the righteous righteous, and the wicked wicked. Because His power is perfect—Glorified is He—no one encompasses anything of His knowledge except what He wills to impart to him. Because His power is perfect, He created the heavens, the earth, and all that lies between them in six days, without any weariness touching Him. None of His creatures can thwart or escape Him; each is in His grasp, wherever it may be.

Given His perfect self-sufficiency, it is impossible to ascribe to Him a child, consort, or partner, or any intercessor acting without His permission. Because His greatness and His being above all are perfect, His Footstool encompasses the heavens and the earth. Neither His earth nor His heavens contain Him, nor do His creatures encompass Him. Rather, He is above all things and encompasses all things.

Allah Most High says at the beginning of Surah Yunus: “Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, directing all affairs. No one may intercede except after He has granted permission. Such is Allah, your Lord, so worship Him. Will you not then take heed? To Him you shall all return—Allah’s true promise. Indeed, He originates creation and then brings it back, so that He may justly reward those who believe and perform righteous deeds, whereas those who disbelieved

(1) Surah al-Mujādilah, verse 1. The hadith of Aisha was narrated by Ahmad in *al-Musnad* (6/46) and by others; al-Albānī authenticated it in his notes on Ibn Abī Asim’s *al-Sunnah* (no. 625).

عليه أصوات الخلق ولا تشتبه عليه، ولا يُشغلُه منها سمع عن سمع، ولا تغلطُه المسائل، ولا يبرمُه كثرة السائلين، قالت عائشة ﵂: " الحمد لله الذي وسع سمعُه الأصوات، لقد جاءت المجادِلة تشكو إلى رسول الله ﷺ، وإني ليخفى عليّ بعضُ كلامها، فأنزل الله ﷿: ﴿قَدْ سَمِعَ اللهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللهِ واللهُ يَسْمَعُ تَحَاوُرَكُمَا إِنَّ اللهَ سَمِيعٌ بَصِيرٌ﴾ ١ ") ، القديرُ الذي لكمال قدرته يهدي من يشاء ويضلّ من يشاء، ويجعل المؤمنَ مؤمناً والكافرَ كافراً، والبرَّ برًّا والفاجرَ فاجراً، ولكمال قدرته سبحانه لا يحيط أحدٌ بشيء من علمه إلاّ بما شاء أن يُعلمه إيّاه، ولكمال قدرته خلق السموات والأرض وما بينهما في ستة أيّامٍ وما مسَّه من لغوب، ولا يُعجزه أحدٌ من خلقه ولا يفوته، بل هو في قبضته أين كان، ولكمال غناه استحال إضافة الولد والصاحبة والشريك والشفيع بدون إذنه إليه، ولكمال عظمته وعلوّه وسِعَ كرسيُّه السموات والأرض، ولم تسعه أرضُه ولا سمواتُه، ولم تُحط به مخلوقاته، بل هو العالي على كلِّ شيء، وهو بكلِّ شيء محيط، يقول الله تعالى في أوّل سورة يونس: ﴿إِنَّ رَبَّكُمُ اللهُ الَّذِي خَلَقَ السَّمَوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الأَمْرَ مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ ذَلِكُمُ اللهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ إِلَيْهِ مَرْجِعُكُمْ جَمِيعاً وَعْدَ اللهِ حَقاًّ إِنَّهُ يَبْدَؤُا الخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِينَ كَفَرُوا

١ سورة: المجادلة، الآية: (١) . وحديث عائشة رواه أحمد في المسند (٦/٤٦) ، وغيره، وصححه الألباني في تعليقه على السنة لابن أبي عاصم (رقم:٦٢٥) .