Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/60)

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

he favored concise, comprehensive forms of remembrance and supplication, leaving all other forms aside.

Accordingly, every Muslim must recognize the immense worth and lofty standing of the Prophetic supplications, and that they comprise the sum of all good, the avenues of happiness, and the keys to success in this world and the Hereafter. The best petition a Muslim can make is to ask his Lord for the best of what His servant and Messenger—may Allah bless him and grant him peace—asked of Him. The finest plea for refuge is to seek refuge in Allah from the evil against which Allah’s servant and Messenger—may Allah bless him and grant him peace—sought His protection. Therein lie the openings of goodness, its endings and its comprehensive entirety, its beginning and end, and its outward and inward aspects. Anyone who reflects upon all the supplications transmitted in the Quran and sunnah will find them to be so. Allah—Blessed and Exalted is He—chose for His Prophet Muhammad—may Allah bless him and grant him peace—concise, comprehensive supplications, the openings of goodness, and the completion and perfection of every matter in this world and the Hereafter.

How, then, can a Muslim abandon the all-embracing good and immense bounty contained in the supplications of the noble Prophet—may Allah bless him and grant him peace—and turn to other supplications composed by people from whose pernicious influence no one can feel safe: shaykhs of misguidance and leaders of falsehood who impose upon religion things that are not part of it? For this reason, al-Khattābī—may Allah have mercy on him—said: “The supplications most worthy of being made and used are those authentically narrated from the Messenger of Allah—may Allah bless him and grant him peace—and established from him through sound chains of transmission. Errors frequently occur in supplications people select for themselves because their knowledge differs and their doctrines and professed affiliations diverge. The path of supplication is fraught with danger, and the ground beneath the supplicant’s feet is slippery. Let him therefore beware of slipping and keep to the firm, level road on which he will be safe from stumbling. Success comes only from Allah—Mighty and Majestic.”1 End quote.

(1) Al-Khattābī, Shaʾn al-Duʿāʾ, pp. 2–3.

كان يُعجبه من ذلك جوامع الذِّكر والدعاء ويدع ما بين ذلك. وإذاً فالواجبُ على كلِّ مسلمٍ أن يعرف عِظَمَ قدر الأدعيةِ النبوية ورفيع مكانتها وأنَّها مشتملةٌ على مجامع الخير وأبواب السعادةِ ومفاتيح الفلاح في الدنيا والآخرة، فخيرُ السؤال أن يسألَ المسلمُ ربَّه مِن خير ما سأله منه عبدُه ورسولُه ﷺ، وأفضلُ الاستعاذة أن يستعيذ بالله من شرِّ ما استعاذ منه عبدُ الله ورسولُه ﷺ، فإنَّ في ذلك فواتحَ الخير وخواتِمَه وجوامعَه، وأوَّلَه وآخرَه، وظاهره وباطنَه، ومن يتأمَّل جميعَ الأدعيةِ الواردةِ في القرآن والسنةِ يجدها كذلك، فإنَّ الله ﵎ قد اختار لنبيِّه محمد ﷺ جوامعَ الأدعيةِ وفواتح الخير وتمام الأمرِ وكماله في الدنيا والآخرة، فكيف يدَعُ المسلمُ هذا الخيرَ العميمَ والفضلَ العظيم الذي اشتملت عليه أدعيةُ النبي الكريم ﷺ، ويُقبِلُ على أدعيةٍ أخرى لغيره ممَّن لا تُؤمَنُ غائلتُهم من شيوخ الضلال وأئمَّة الباطل، المتكلِّفين في الدِّين ما ليس منه، ولهذا يقول الخطابي ﵀: " أولى ما يُدعى به ويُستعمل منه ما صحَّت به الروايةُ عن رسول الله ﷺ وثبت عنه بالأسانيد الصحيحة، فإنَّ الغلطَ يعرض كثيراً في الأدعية التي يختارها الناس لاختلاف معارفهم وتباينِ مذاهبهم في الاعتقاد والانتحال، وبابُ الدعاء مطيَّةٌ مظنَّةٌ للخطر، وما تحت قدم الداعي دحضٌ، فليحذر فيه الزلل، وليسلك منه الجَدَد، الذي يؤمن معه العِثار، وما التوفيق إلاَّ بالله ﷿ "١. اهـ.

١ شأن الدعاء للخطابي (ص:٢ ـ ٣) .