Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/19)

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

and numerous hadiths have been narrated to this effect. Their essential meaning is that supplication forms part of Allah’s decree—Glorious and Exalted is He. Allah may decree something for His servant on the condition that the servant does not supplicate Him; but if he does supplicate Him, it is averted from him. This indicates that supplication is among the greatest means of attaining happiness in this world and the Hereafter. This is contrary to the view of certain Sufis who believe that supplication has no effect in securing what is desired or averting what is feared, that it is merely an act of pure worship, and that whatever occurs through it would occur without it. No one who recognizes the true worth of supplication would say this:

“This is why people have been commanded to supplicate, seek aid, and employ other such means. Whoever says, ‘I neither supplicate nor ask, relying upon the divine decree,’ is mistaken, for Allah has made supplication and asking among the means by which His forgiveness, mercy, guidance, victory, and provision are attained. If Allah decrees some good for a servant that he is to attain through supplication, it will not be attained without supplication. Whatever Allah has decreed and known concerning His servants’ circumstances and final outcomes, He has decreed through causes by which He brings decreed events to their appointed times. Nothing in this world or the Hereafter comes about except through a cause, and Allah is the Creator of causes and their effects.”1

Imām Ibn al-Qayyim—may Allah have mercy on him—said: “The foundation of every good is to know that whatever Allah wills comes to pass and whatever He does not will does not come to pass. You will then be certain that good deeds are among His blessings, so you will thank Him for them and humbly implore Him not to withhold them from you; and that evil deeds arise from His withholding aid and from His punishment, so you will beseech Him to interpose between you and them and not leave you to yourself in performing good deeds and refraining from evil deeds. Those who know Allah have unanimously agreed that every

(1) Ibn Taymiyyah, *Majmūʿ al-Fatāwā*, 8/69–70.

وقد ورد في هذا المعنى أحاديثُ عديدة، وحاصل معناها أنَّ الدعاءَ مِن قَدَرِ الله ﷿؛ إذ إنَّه سبحانه قد يقضي بالأمر على عبدِه قضاءً مقيَّداً بأن لا يدعوه، فإذا دعاه اندفع عنه، وفي هذا دلالةٌ على أنَّ الدعاءَ من أعظم الأسباب التي تُنال بها سعادة الدنيا والآخرة، خلافاً لبعض المتصوِّفة الذين يعتقدون أنَّ الدعاءَ لا تأثيرَ له في حصول مطلوبٍ ولا دفع مرهوبٍ، وإنَّما هو مجرَّدُ عبادةٍ محضةٍ، وأنَّ ما حصل به يحصل بدونه، ولا يقول هذا مَن عَرَفَ قدرَ الدعاء، " ولهذا أُمر الناسُ بالدعاءِ والاستعانَةِ وغيرِ ذلك مِن الأسباب، ومَن قال: أنا لا أدعو ولا أسألُ اتِّكالاً على القَدَرِ كان مخطئاً؛ لأنَّ اللهَ جعلَ الدعاءَ والسؤالَ من الأسباب التي ينال بها مغفرتُه ورحمتُه وهداه ونصرُه ورزقُه، وإذا قدَّر للعبد خيراً يناله بالدعاءِ لَم يَحصل بدون الدعاء، وما قدَّره اللهُ وعَلِمَه من أحوالِ العباد وعواقبِهم فإنَّما قدَّره الله بأسبابٍ يسوقُ المقاديرَ إلى المواقيت، فليس في الدنيا والآخرة شيء إلاَّ بسبب، والله خالقُ الأسباب والمسبَّبَات "١. قال الإمام ابن القيم ﵀: " أساسُ كلِّ خيرٍ أن تعلَم أنَّ ما شاء اللهُ كان وما لَم يشأ لَم يكن، فتيقَّن حينئذٍ أنَّ الحسناتِ مِن نِعمه فتشكرَه عليها وتتضَرَّعَ إليه أن لا يقطعَها عنك، وأنَّ السيِّئاتِ مِن خذلانِه وعقوبتِه، فتَبْتَهِلَ إليه أن يَحُولَ بينك وبينها، ولا يَكِلَكَ في فعلِ الحسنات وترك السيِّئات إلى نفسِك، وقد أَجْمع العارفون على أنَّ كلَّ

١ مجموع الفتاوى (٨/٦٩ ـ ٧٠) .