Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/252)

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

of the plural pronoun in this supplication—as Ibn al-Qayyim, may Allah have mercy on him, explained—is that it accords with the words of Allah Most High: “You alone we worship, and You alone we ask for help.” He said: “Using the plural pronoun in both places is better and more majestic, for this is a context of servitude and utter dependence upon the Lord Most High, and an acknowledgment of one’s need for devotion to Him, His help, and His guidance. It was therefore phrased using the plural pronoun; that is: We, the company of Your servants, acknowledge our servitude to You.”1

As for the second category of supplication, when classified according to the person for whom it is made, it is for a Muslim to supplicate for someone else, asking for guidance, forgiveness, or the like. An example is the Prophet’s supplication for Anas ibn Mālik—may Allah be pleased with him: “O Allah, increase his wealth and his children, and bless him in what You have provided him.”2 Another is his supplication for Mu‘āwiyah ibn Abī Sufyān—may Allah be pleased with them both: “O Allah, make him a guide who is rightly guided; guide him and guide others through him.”3 This is considered a tremendous distinction for this noble Companion, who is the maternal uncle of the believers, a scribe of the revelation of the Lord of the worlds, one of the caliphs of the Muslims, and the first and best of their kings—may Allah be pleased with him and grant him His pleasure. Another example is the Prophet’s supplication for him: “O Allah, teach Mu‘āwiyah writing and arithmetic, and protect him from punishment.”4

The third category is to supplicate for oneself and for others, beginning by supplicating for oneself and then for others, as stated in the hadith of Ubayy ibn Ka‘b—may Allah be pleased with him: “The Prophet—may Allah bless him and grant him peace—would

(1) See Ibn al-Qayyim, *Badā’i‘ al-Fawā’id*, 2/39. (2) *Sahīh al-Bukhārī*, no. 6378; *Sahīh Muslim*, no. 2480. (3) *Al-Musnad*, 4/216; *Sunan al-Tirmidhī*, no. 3842; Ibn Sa‘d, *Al-Tabaqāt al-Kubrā*, 7/292, whose wording is cited here. Al-Albānī—may Allah have mercy on him—graded it authentic in *Al-Sahīhah*, no. 1969. (4) *Al-Musnad*, 4/127.

ضمير الجمع في هذا الدعاء ـ كما بيَّن ذلك ابن القيم ﵀ ليكون مطابقاً لقوله تعالى: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ ، " والإتيان بضمير الجمع في الموضعين أحسن وأفخم، فإنَّ المقامَ مقامُ عبودية وافتقار إلى الربِّ تعالى وإقرار بالفاقة إلى عبوديته واستعانته وهدايته، فأتى به بصيغة ضمير الجمع، أي: نحن معاشر عبيدك مُقرُّون لك بالعبودية "١. وأما القسم الثاني من أقسام الدعاء باعتبار المدعو له، فهو أن يدعو المسلم لغيره بالهداية أو المغفرة أو نحو ذلك، كقوله ﷺ في دعائه لأنس بنِ مالك ﵁: " اللَّهمَّ أَكْثِر مالَه وولدَه، وبارك له فيما رزقته "٢، وكقوله ﷺ في دعائه لمعاوية بن أبي سفيان ﵄: " اللَّهمَّ اجعله هادياً مهدياً، واهده واهدِ به "٣، وهذه تُعدُّ منقبةٌ عظيمةٌ لهذا الصحابيِّ الجليل، الذي هو خال المؤمنين، وكاتب وحي ربِّ العالمين، وأحد خلفاء المسلمين، وأول ملوكهم، وخير ملوكهم ﵁ وأرضاه، ومن ذلك أيضاً قول النبيِّ ﷺ في دعائه له: " اللَّهمَّ علِّم معاويةَ الكتاب والحساب وَقِهِ العذاب "٤. القسم الثالث: أن يدعو لنفسه ولغيره، فيبدأ بالدعاء لنفسه أولاً ثمَّ يدعو لغيره؛ لحديث أُبيِّ بن كعب ﵁: " أنَّ النبيَّ ﷺ كان

١ انظر: بدائع الفوائد (٢/٣٩) . ٢ صحيح البخاري (رقم:٦٣٧٨) ، وصحيح مسلم (رقم:٢٤٨٠) . ٣ المسند (٤/٢١٦) ، وسنن الترمذي (رقم:٣٨٤٢) ، والطبقات الكبرى لابن سعد (٧/٢٩٢) ، واللفظ له، وصححه العلامة الألباني ﵀ في الصحيحة (رقم:١٩٦٩) . ٤ المسند (٤/١٢٧) .