Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/304)

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

Allah be pleased with them—concerning the phrase “There is no might or power except through Allah,” said: “We have no ability to perform acts of obedience except through Allah, and we have no power to refrain from sin except through Allah.”

He also related that Zuhayr ibn Muhammad was asked about the meaning of “There is no might or power except through Allah.” He replied: “You cannot attain what you love except through Allah, nor protect yourself from what you dislike except with Allah’s help.”1

Shaykh al-Islām Ibn Taymiyyah, may Allah have mercy on him, said: “The words ‘There is no might or power except through Allah’ bring divine aid. For this reason, the Prophet, peace and blessings be upon him, prescribed this response: when the caller to prayer says, ‘Come to prayer,’ the one answering the call says, ‘There is no might or power except through Allah’; and when he says, ‘Come to success,’ the one answering the call says, ‘There is no might or power except through Allah.’ The believer also said to his companion: ‘If only, when you entered your garden, you had said, “Whatever Allah wills comes to pass. There is no power except through Allah.”’2 This is why anyone who fears the evil eye for something is instructed to say this. The implied meaning of ‘Whatever Allah wills’ is: ‘Whatever Allah wills comes to pass.’ Thus, he does not regard it as secure; rather, he believes in divine decree and says, ‘There is no power except through Allah.’ In the hadith of Abū Mūsā al-Asharī, may Allah be pleased with him, recorded by al-Bukhārī and Muslim, the Prophet, peace and blessings be upon him, said: ‘It is one of the treasures of Paradise.’ A treasure is amassed wealth that requires no further gathering. This is because the phrase embodies trust in Allah and recognition of one’s utter need for Him. It is well known that nothing comes to pass except by Allah’s will and power, and that nothing proceeds from created beings except what Allah brings about in them. Thus, when the heart ceases to seek help from them and seeks it from Allah, it has sought that help from its Creator, who alone can provide it … For this reason, Allah commands that trust be placed in Him

(1) Al-Suyūtī cited both reports in *al-Durr al-Manthūr*, 5/393–394. (2) Sūrat al-Kahf, verse 39.

الله عنهما في "لا حول ولا قوة إلاَّ بالله" قال: "لا حول بنا على العمل بالطاعة إلاَّ بالله، ولا قوة لنا على ترك المعصية إلاَّ بالله". وأخرج أيضاً عن زهير بن محمد أنَّه سئل عن تفسير "لا حول ولا قوة إلاَّ بالله"، قال: "لا تأخذ ما تحبُّ إلاَّ بالله، ولا تمتنع مما تكره إلاَّ بعون الله"١. قال شيخ الإسلام ابن تيمية ﵀: "وقول: لا حول ولا قوة إلاَّ بالله يوجب الإعانة؛ ولهذا سنَّها النبي ﷺ إذا قال المؤذِّن: حي على الصلاة، فيقول المجيب: لا حول ولا قوة إلاَّ بالله، فإذا قال: حي على الفلاح، قال المجيب: لا حول ولا قوة إلاَّ بالله، وقال المؤمن لصاحبه: ﴿وَلَوْلاَ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللهُ لاَ قُوَّةَ إِلاَّ بِاللهِ﴾ ٢، ولهذا يُؤمر بهذا من يخاف العين على شيء، فقوله: ما شاء الله، تقديره: ما شاء الله كان، فلا يأمن، بل يؤمن بالقدر، ويقول: لا قوة إلاَّ بالله، وفي حديث أبي موسى الأشعري ﵁ المتفق عليه أنَّ النبي ﷺ قال: "هي كنز من كنوز الجنَّة"، والكنز مال مجتمع لا يحتاج إلى جمع، وذلك أنَّها تتضمّن التوكّل والافتقار إلى الله تعالى، ومعلوم أنَّه لا يكون شيء إلاَّ بمشيئة الله وقدرته، وأنَّ الخلق ليس منهم شيء إلاَّ ما أحدثه الله فيهم، فإذا انقطع القلب للمعونة منهم وطلبها من الله فقد طلبها من خالقها الذي لا يأتي بها إلاَّ هو ... ولهذا يأمر الله بالتوكّل عليه

١ أوردهما السيوطي في الدر المنثور (٥/٣٩٣ ـ ٣٩٤) . ٢ سورة الكهف، الآية (٣٩) .