Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/204)

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

in his Sahīh, on the authority of Abū Hurayra—may Allah be pleased with him—who said: I heard the Messenger of Allah—may Allah’s blessings and peace be upon him—say: “Allah Most High said: I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for. When the servant says, ‘All praise is due to Allah, Lord of all worlds,’ Allah Most High says, ‘My servant has praised Me.’ When he says, ‘The Most Compassionate, the Most Merciful,’ Allah Most High says, ‘My servant has extolled Me.’ When he says, ‘Master of the Day of Judgment,’ Allah Most High says, ‘My servant has glorified Me’; and on one occasion He said, ‘My servant has entrusted his affairs to Me.’ When he says, ‘You alone we worship, and You alone we ask for help,’ He says, ‘This is between Me and My servant, and My servant shall have what he asks for.’ Then, when he says, ‘Guide us to the straight path—the path of those upon whom You have bestowed favor, not those who have incurred wrath, nor those who have gone astray,’ He says, ‘This is for My servant, and My servant shall have what he asks for.’”1

Thus, He—Glorified is He—taught His servants in this magnificent surah how to call upon Him, ask of Him, and seek a means of approach to Him. Ibn al-Qayyim—may Allah have mercy on him—said:

“Since asking Allah for guidance to the straight path is the most sublime of requests, and attaining it is the noblest of gifts, Allah taught His servants how to ask Him for it. He commanded them first to praise, extol, and glorify Him, and then to affirm their servitude to Him and His oneness. These are two means to attain what they seek: seeking nearness to Him through His names and attributes, and seeking nearness to Him through worshipping Him. A supplication accompanied by these two means is scarcely ever rejected...”

Then, further on, he—may Allah have mercy on him—said: “Al-Fātiha combines these two means: seeking nearness to Him by praising, extolling, and glorifying Him, and seeking nearness to Him by worshipping Him and affirming His oneness. After these two means comes the request for the most important of all aims and the surest of all aspirations: guidance. One who supplicates in this manner is truly worthy of having his prayer answered.”

(1) *Sahīh Muslim*, no. 395.

في صحيحه من حديث أبي هريرة ﵁ قال: سمعت رسول الله ﷺ يقول: " قال الله تعالى: قَسَمتُ الصلاةَ بيني وبين عبدي نصفين، ولعبدي ما سأل، فإذا قال العبدُ ﴿الحَمْدُ للهِ رَبِّ العَالَمِينَ﴾ قال الله تعالى: حمدني عبدي، وإذا قال ﴿الرَّحْمَنِ الرَّحِيمِ﴾ قال الله تعالى: أثنى عليَّ عبدي، وإذا قال ﴿مَالِكِ يَوْمِ الدِّينِ﴾ قال الله تعالى: مجّدني عبدي، وقال مرّة: فوّض إليّ عبدي، فإذا قال ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ قال: هذه بيني وبين عبدي، ولعبدي ما سأل، فإذا قال ﴿اهْدِنَا الصَّرَاطَ المُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ المَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ﴾ قال هذا لعبدي ولعبدي ما سأل "١. فعلّم سبحانه عباده في هذه السورةِ العظيمةِ كيف يدعونه ويسألونه ويتوسّلون إليه، قال ابن القيم ﵀: " ولما كان سؤال الله الهدايةَ إلى الصراط المستقيم أجلَّ المطالب ونيلُه أشرفَ المواهب، علّم الله عبادَه كيفيةَ سؤاله، وأمرهم أن يقدِّموا بين يديه حمدَه والثناء عليه وتمجيدَه، ثمَّ ذكر عبوديتهم وتوحيدهم، فهاتان وسيلتان إلى مطلوبهم، توسلٌ إليه بأسمائه وصفاته وتوسلٌ إليه بعبوديته، وهاتان الوسيلتان لا يكاد يُردُّ معهما الدعاء ... إلى أن قال ﵀: وقد جَمعت الفاتحة الوسيلتين، وهما التوسلُ بالحمد والثناء عليه وتمجيده، والتوسلُ إليه بعبوديته وتوحيده، ثمَّ جاء سؤال أهم المطالب وأنجح الرغائب وهو الهداية بعد الوسيلتين، فالداعي به حقيقٌ بالإجابة.

١ صحيح مسلم (رقم:٣٩٥) .