Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/59)

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

Thus, the two verses encompass the believers’ faith in Allah; their submission to obedience and servitude to Him; their acknowledgment of His lordship; their utter need for His forgiveness; their admission of their shortcomings in fulfilling His due; their affirmation that they will return to Him; their awareness that He will recompense them for their deeds; their supplication to Him—glorified is He—and their pleas for pardon, forgiveness, mercy, and victory over their enemies. These are undoubtedly momentous meanings that attest to the perfection of their faith, the completeness of their acceptance, and the sincerity of their submission to Allah, Lord of the worlds.

For this reason, the Prophet—peace and blessings be upon him—stated in the aforementioned hadith that whoever recites them at night, they will suffice him. Al-Shawkānī—may Allah have mercy on him—said: “That is, they spare him from standing that night in prayer reciting the Quran; or they suffice in place of his recitation of the Quran; or they suffice him in matters of belief because they contain a summary of faith and deeds; or they protect him from every evil and harm; or they suffice him against the evil of devils, the evil of humankind and jinn, or the evil of every affliction; or their reward suffices him in place of the reward of other recitations. Nothing precludes all these meanings from being intended. This is supported by the established principle in the sciences of semantics and rhetoric that omission of the complement implies generality. It is therefore as though he said: ‘They suffice him against every evil or everything he fears.’ Allah’s bounty is vast.”1 Thus ends his statement—may Allah have mercy on him.

Ibn al-Qayyim—may Allah have mercy on him—favored the interpretation that “they will suffice him” means against the evil of whatever may harm him. He said in his book Al-Wābil al-Sayyib: “The correct meaning is that they suffice him against the evil of whatever may harm him. It has also been said that they suffice him in place of the night prayer, but that view is of no merit.”2 End quote.

It therefore behooves every Muslim to be constant in reciting these two verses each night, so that he may attain this gracious promise of being protected from every evil that could harm him. It has been reported from Alī ibn Abī

(1) Tuhfat al-Dhākirīn, p. 99.

فتضمَّنت الآيتان إيمان المؤمنين بالله، ودخولهم تحت طاعته وعبوديته واعترافهم بربوبيته، واضطرارهم إلى مغفرته، واعترافهم بالتقصير في حقِّه، وإقرارهم برجوعهم إليه، واستشعارهم لمجازاته إياهم على أعمالهم، ودعائهم إيَّاه سبحانه، وسؤالهم العفو والمغفرة والرحمة والنصر على الأعداء، وهي بلا ريب معان عظيمة تدلُّ على كمال إيمانهم وتمام قبولهم وصدق انقيادهم لله رب العالمين. ولهذا أخبر النَّبِيّ ﷺ في الحديث المتقدم أنَّ من قرأهما في ليلة كفتاه، قال الشوكاني ﵀: "أي: أغنتاه عن قيام تلك الليلة بالقرآن، أو أجزأتاه عن قراءته القرآن، أو أجزأتاه فيما يتعلق بالاعتقاد لما اشتملت عليه من الإيمان والأعمال إجمالاً، أو وَقَتاه من كلِّ سوء ومكروه، أو كفتاه شر الشياطين، أو شر الثقلين أو شر الآفات كلِّها، أو كفتاه بما حصل له من ثواب غيرها، ولا مانع من إرادة هذه الأمور جميعها، ويؤيد ذلك ما تقرر في علم المعاني والبيان من أنَّ حذف المتعلق مشعرٌ بالتعميم، فكأنه قال: كفتاه من كل شر أو من كل ما يخاف، وفضل الله واسعٌ"١ اهـ كلامه ﵀. وقد اختار ابن القيم ﵀ أنَّ معنى كفتاه أي: من شر ما يؤذيه فقال في كتابه الوابل الصيب: "الصحيح أنَّ معناها: كفتاه من شر ما يؤذيه، وقيل: كفتاه من قيام الليل، وليس بشيء"٢ اهـ. فحريٌ بالمسلم أن يحافظَ على قراءة هاتين الآيتين كلَّ ليلة؛ لينال هذا الموعود الكريم بأن يُكْفَى من كلِّ شَرٍّ يؤذيه، وقد ورد عن علي بن أبي

١ تحفة الذاكرين (ص:٩٩) .