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

manifest fabrication and blatant falsehood.

Third: extraordinary occurrences they imagined to be signs, though they were satanic phenomena1, and tales told to them about the occupants of graves—for example, that someone sought deliverance from a particular grave during a hardship and was rescued from it; that someone called upon its occupant, or supplicated through him, for a need and it was fulfilled; or that someone suffered an affliction, pinned his hopes on the occupant of a grave, and had his affliction removed. People are naturally eager to have their needs met and their hardships relieved. Through this opening, Satan gained access to their hearts and drew them toward it step by step. First, he made supplication at graves seem appealing to one of them, suggesting that it was more likely to be accepted there than in his home, his mosque, or during the hours before dawn. Once this became firmly established in his mind, Satan moved him to the next stage: from supplicating beside the grave to supplicating through its occupant and adjuring Allah by him. This is graver than what preceded it. Once Satan persuaded him that adjuring Allah by the occupant was a greater expression of veneration and respect for him, and more effective in securing the fulfillment of his need, he moved him to yet another stage: calling upon the occupant himself instead of Allah. Thereafter, he moved him to another stage, until he turned the grave into an idol to which he devoted himself, over which he lit lamps and hung drapes, and upon which he built a mosque. He worshipped it by prostrating before it, circumambulating it, kissing and touching it, making pilgrimage to it, and slaughtering sacrifices beside it2.

It is therefore imperative to beware of Satan and his hosts, to adhere to the path of the believers by devoting every deed sincerely to Allah, Glorious and Exalted, and, in all of this, to follow the noble Messenger—may Allah bless him and grant him peace. May Allah make us and you among his followers and guide us to adhere to his Sunnah.

(1) See Ibn Taymiyya, *al-Jawāb al-Sahīh* (1:316–317). (2) See Ibn al-Qayyim, *Ighāthat al-Lahfān* (1:233–234).
الإفك البيِّن والكذب الواضح. الأمر الثالث: خوارقُ ظنُّوها من الآيات، وهي من أحوال الشيطان١، وحكاياتٌ حُكيت لهم عن أصحاب القبور مثل أنَّ فلاناً استغاث بالقبر الفلانيِّ في شدَّة فخُلِّص منها، وفلاناً دعاه أو دعا به في حاجة فقُضيت له، وفلاناً نزل به ضرٌّ فاسترجى صاحبَ القبر فكشف ضُرَّه، والنفوسُ مولعةٌ بقضاء حوائجها وإزالة ضروراتها، ومِن هذا المدخل نفذ الشيطانُ إلى قلوب هؤلاء، وتدرَّج بهم في دعوتهم إليه، فحسَّن للواحد من هؤلاء أولاً الدعاءَ عند القبور، وأنَّه أرجحُ منه في بيته ومسجده وأوقات سَحَرِه، فإذا تقرَّر ذلك عنده نقلَه درجةً أخرى من الدعاء عنده إلى الدعاء به والإقسام على الله به، وهذا أعظمُ من الذي قبله، فإذا قرَّر الشيطانُ عنده أنَّ الإقسامَ على الله به أبلغُ في تعظيمِه واحترامِه وأنجحُ في قضاءِ حاجته نقله درجةً أخرى إلى دعائه نفسِه من دون الله، ثمَّ ينقله بعد ذلك درجةً أخرى إلى أن يتَّخذ قبرَه وثناً يعكفُ عليه، ويوقدُ عليه القناديل، ويُعلِّقُ الستور، ويبني عليه المسجد، ويعبدُه بالسجود له والطواف به وتقبيله واستلامِه والحج إليه والذبح عنده٢، والواجبُ الحذرُ من الشيطان وجنوده، ولزومُ سبيلِ المؤمنين بإخلاص العمل كلِّه لله ﷿ مع المتابعة في ذلك كلِّه للرسول الكريم ﷺ، جعلنا الله وإياكم مِن أتباعه وهدانا لزومَ سنَّتِه.
١ انظر: الجواب الصحيح لابن تيمية (١/٣١٦ ـ ٣١٧) . ٢ انظر: إغاثة اللهفان لابن القيم (١/٢٣٣ ـ ٢٣٤) .

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