Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/257)

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

Ibn Abbās (may Allah be pleased with them both), who said: “Regarding His words, ‘Man supplicates for evil just as he supplicates for good, for man is ever hasty,’ 1 this means a person saying, ‘O Allah, curse him and be angry with him.’ If Allah were to hasten that for him just as He hastens good for him, he would perish.”

Qatāda said concerning the meaning of the verse: “That is, a person supplicates against his wealth, cursing his wealth and his child. Were Allah to answer him, He would destroy him.”

Mujāhid said: “This refers to a person supplicating for evil against his child and his wife. In his haste, he supplicates against them, although he does not want the evil to befall them.” Ibn Jarīr related these reports in his tafsīr.2

Ibn Abī Hātim related that al-Hasan said: “This refers to a person supplicating for evil against his child and his wife. One of them becomes angry and supplicates against them, cursing himself, his wife, his wealth and his child. Were Allah to grant him that, it would distress him, so He withholds it from him. Then he supplicates for good, and He grants it to him.” 3

It is among Allah’s mercies toward His servants that He does not answer their supplications for evil when they are angry and exasperated as He answers their supplications for good. This is out of His mercy and kindness. Allah Most High says: “Were Allah to hasten evil for people as readily as they seek to hasten good, their appointed terms would have been concluded. But We leave those who do not expect to meet Us to wander blindly in their transgression.” 4

(1) Surat al-Isrāʾ, verse 11. (2) *Jāmiʿ al-Bayān*, 9:47–48. (3) See *al-Durr al-Manthūr*, 5:246. (4) Surat Yūnus, verse 11.

ابن عباس ﵄ قال: " قوله: ﴿وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً﴾ ١ يعني قول الإنسان: اللَّهم الْعَنه واغضب عليه، فلو يُعجِّل له ذلك كما يُعجِّل له الخيرَ لَهلك ". وقال قتادة في معنى الآية: " أي: يدعو على ماله فيلعن مالَه وولدَه، ولو استجاب الله له لأهلكه ". وقال مجاهد: " ذلك دعاءُ الإنسانِ بالشرِّ على ولده وعلى امرأته، فيَعْجَل فيدعو عليه، ولا يُحبُّ أن يصيبَه ". أخرج هذه الآثار ابنُ جرير في تفسيره٢. وأخرج ابنُ أبي حاتم عن الحسن قال: " ذلك دعاءُ الإنسان بالشرِّ على ولدِه وعلى امرأتِه، يغضب أحدهم فيدعو عليه، فيسبُّ نفسَه ويسبُّ زوجتَه ومالَه وولدَه، فإن أعطاه الله ذلك شقَّ عليه، فيمنعُه ذلك، ثمَّ يدعو بالخير فيعطيه "٣. ومِن رحمة الله بعباده أنَّه لا يستجيب لهم في دعائهم بالشرِّ حال غضبهم وضجرِهم كاستجابته لهم في دعائهم بالخير؛ رحمة منه وإحساناً، كما قال تعالى: ﴿وَلَوْ يُعَجِّلُ اللهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ الَّذِينَ لاَ يَرْجُونَ لِقَاءَنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾ ٤.

١ سورة الإسراء، الآية: (١١) . ٢ جامع البيان (٩/٤٧ ـ ٤٨) . ٣ انظر: الدر المنثور (٥/٢٤٦) . ٤ سورة يونس، الآية: (١١) .