Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/250)

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

and just as the causes and grounds for praise are varied and numerous, praise itself varies with their variety and multiplies with their abundance. Ibn al-Qayyim (may Allah have mercy on him) discussed this kind of praise in detail in his book The Path of the Two Migrations. He stated (may Allah have mercy on him) that this kind of praise—praise for blessings and favors—is witnessed by all creation, the righteous and the wicked, believers and disbelievers alike, through His magnificent gifts, boundless generosity, gracious benefactions, beautiful acts, gracious dealings with His servants, vast mercy toward them, benevolence, gentleness, and compassion; His answering the prayers of those in desperate need, relieving the anguish of the distressed, coming to the aid of those in peril, and showing mercy to all creation; His bestowing blessings before He is asked and without anyone having any claim to them, purely as an initiative arising from His grace, generosity, and beneficence; His warding off trials and calamities after their causes have gathered, removing them after they have befallen, and showing therein such subtle kindness as surpasses every hope; His guiding His chosen ones and His servants to the path leading to the Abode of Peace, defending them in the finest manner, and protecting them from the haunts of sin; His endearing faith to them and making it beautiful in their hearts, making disbelief, defiance, and disobedience hateful to them, and making them rightly guided; His inscribing faith upon their hearts and strengthening them with a spirit from Him; His naming them Muslims before He created them, remembering them before they remembered Him, and giving to them before they asked Him; His endearing Himself to them through His blessings despite having no need of them, while they incur His displeasure through their sins despite their utter need of Him. Yet despite all this, He made an abode for them and prepared within it everything souls desire and eyes delight in. He filled it with every good thing and placed within it such bliss, delight, joy, and splendor as no eye has seen, no ear has heard, and no human heart has ever conceived. Then He sent the messengers to them, calling them to it,

وكما أنَّ أسباب الحمد وموجباته متنوِّعةٌ متعدِّدةٌ، فكذلك الحمدُ تنوَّع بتنوّعها وكثُرَ بكثرتها، وقد فصَّل ابن القيّم ﵀ الحديث عن هذا النوع في كتابه "طريق الهجرتين"، وذكر ﵀ أنَّ هذا النوع من الحمد حمد النِّعم والآلاء مشهودٌ للخليقة برِّها وفاجرِها، مؤمنِها وكافرِها من جزيل مواهبه، وسعة عطاياه، وكريم أياديه، وجميل صنائعه، وحسن معاملته لعباده، وسعة رحمته لهم، وبرّه ولطفه وحنانه وإجابته لدعوات المضطرّين، وكشف كربات المكروبين، وإغاثة الملهوفين، ورحمته للعالمين، وابتدائه بالنعم قبل السؤال ومن غير استحقاق، بل ابتداءً منه بمجرّد فضله وكرمه وإحسانه، ودفع المِحن والبلايا بعد انعقاد أسبابها، وصرفها بعد وقوعها، ولطفه تعالى في ذلك إلى ما لا تبلغه الآمال، وهداية خاصّته وعباده إلى سبيل دار السلام، ومدافعته عنهم أحسن الدفاع، وحمايتهم عن مراتع الآثام، وحبّب إليهم الإيمان وزيّنه في قلوبهم، وكرَّه إليهم الكفر والفسوق والعصيان وجعلهم من الراشدين، وكتب في قلوبهم الإيمان وأيدهم بروح منه، وسمّاهم المسلمين مِن قبل أن يخلقهم، وذكرهم قبل أن يذكروه، وأعطاهم قبل أن يسألوه، وتحبّب إليهم بنعمه مع غناه، وتبغضّهم إليه بالمعاصي وفقرهم إليه، ومع هذا كلِّه فاتّخذ لهم داراً، وأعدّ لهم فيها من كلِّ ما تشتهيه الأنفسُ وتلَذُّ الأعين، وملأها من جميع الخيرات، وأودعها من النَّعيم والحَبرة والسرور والبهجة ما لا عينٌ رأت ولا أذنٌ سمعت ولا خطر على قلب بشر، ثم أرسل إليهم الرّسل يدعونهم إليها،