Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/56)

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

for Allah’s sake. In all its affairs, its governing authority is what the Messenger of Allah—peace and blessings be upon him—brought; it places no creed, statement, or deed ahead of him.

The second is its opposite: the dead heart, which has no life. It neither knows its Lord nor worships Him; it neither obeys His command nor does what He loves and is pleased with. Instead, it remains captive to its appetites and pleasures, even when these incur its Lord’s displeasure and wrath. It is devoted in worship to other than Allah through love, fear, hope, pleasure, displeasure, reverence, and abasement. If it loves, it loves for the sake of its own desire; if it hates, it hates for the sake of its own desire; if it gives, it gives for the sake of its own desire; and if it withholds, it withholds for the sake of its own desire. Its desire thus takes precedence in its eyes and is dearer to it than the pleasure of its Master. Desire is its imam, appetite its leader, ignorance its driver, and heedlessness its mount.

The third is a heart that possesses life but is afflicted with an illness. It has two sources of nourishment: one sustains it at one time and the other at another, and its state is determined by whichever of the two predominates. The love of Allah Most High, faith in Him, sincerity toward Him, and reliance upon Him within it are the source of its life. Its love of appetites, preference for them, and eagerness to obtain them, together with envy, arrogance, self-admiration, and love of superiority, are the source of its ruin and destruction.

The first heart is alive, humbly submissive, and tender; the second is dry and dead; and the third is sick, being either nearer to soundness or nearer to ruin. Accordingly, for the heart to preserve its life, dispel its heedlessness, and attain complete uprightness, it needs that which safeguards its strength: faith, a regular regimen of acts of obedience, constancy in the remembrance of Allah, and keeping away from everything that displeases Him—Blessed and Exalted. No happiness, pleasure, bliss, or well-being is possible for the heart unless Allah alone is its God, its Originator, the One it worships, and the ultimate object of its quest, and unless He is dearer to it than everything else. By this the heart is delivered from heedlessness and kept safe from destruction; by this life flows through it. Allah alone grants success.

لله، ويكون الحاكم عليه في أموره كلّها هو ما جاء به رسول الله ﷺ فلا يتقدّم بين يديه بعقيدة ولا قول ولا عمل. الثاني: ضد هذا وهو القلب الميّت، الذي لا حياة به فهو لا يعرف ربّه ولا يعبده ولا يمتثل أمره ولا يفعل ما يحبّه ويرضاه، بل هو واقفٌ مع شهواته ولذّاته، ولو كان فيها سخطُ ربِّه وغضبُه، فهو متعبِّدٌ لغير الله حبًّا وخوفًا ورجاءً ورضًا وسخطًا وتعظيمًا وذلاًّ، إن أحبَّ أحبَّ لهواه، وإن أبغض أبغض لهواه، وإن أعطى أعطى لهواه، وإن منع منع لهواه، فهو آثَرُ عنده وأحبُّ إليه من رضا مولاه، فالهوى إمامه، والشهوة قائده، والجهل سائقه، والغفلة مركّبة. الثالث: قلب له حياة وبه علّة، فله مادّتان تُمدُّه هذه مرّة، وهذه تُمدُّه أخرى، وهو لما غلب عليه منهما، ففيه من محبّة الله تعالى والإيمان به والإخلاصِ له والتوكّلِ عليه ما هو مادة حياته، وفيه من محبّة الشهوات وإيثارها والحرص على تحصيلها، ومن الحسد والكبر والعجب وحب العُلُوِّ ما هو مادة هلاكه وعَطَبِه. فالقلب الأوّل حيٌّ مخبتٌ ليِّنٌ، والثاني يابسٌ ميِّت، والثالث مريض فإمّا إلى السلامة أدنى وإمّا إلى العطب أدنى، وعلى هذا فإن القلب لكي تبقى له حياتُهُ وتزول عنه غفلتُهُ وتتم له استقامتُهُ محتاجٌ إلى ما يحفظ عليه قوتَه وهو الإيمان وأوراد الطاعات والمحافظة على ذكر الله، والبعدُ عن كلّ ما يسخطه ﵎، ولا سعادة للقلب ولا لذّة ولا نعيم ولا صلاح إلاّ بأن يكون اللهُ وحده إلهه وفاطره ومعبوده وغاية مطلوبه، وأحبّ إليه من كلِّ ما سواه، فبهذا تكون نجاة القلب من الغفلة وسلامته من الهلَكة، وبهذا تسري فيه الحياة، والتوفيق بيد الله وحده.