Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/131)

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

The words “Indeed, my prayer, my sacrifice, my life, and my death are for Allah, Lord of all worlds” single out these two acts of worship—prayer and sacrifice, meaning ritual slaughter—because of their noble status and immense merit. Whoever is sincere to Allah in his prayer and sacrifice will necessarily be sincere to Him in all his other deeds. The words “my life and my death” mean: whatever I do during my life, and the faith and righteous deeds upon which I die, are all for Allah, Lord of all worlds, who has no partner in any of this.

The words “O Allah, You are the Sovereign. None is worthy of worship but You. You are my Lord, and I am Your servant. I have wronged myself and acknowledged my sin, so forgive me all my sins, for none forgives sins but You” contain an appeal to Allah through His sovereignty, divinity, and lordship. The servant acknowledges that he is Allah’s servant, that he has wronged himself, and that he confesses his sin. He also acknowledges that Allah—Glorified is He—is the Forgiver of sins and that none forgives them but Him. By this, he hopes that his Lord will forgive his sin.

The words “Guide me to the finest character, for none can guide to it but You. Keep its evil traits away from me, for none can keep them away from me but You” contain a plea to Allah for guidance to noble character, together with an acknowledgment that none guides to it but Allah. They also ask Him to keep vile and evil character away from the servant, while acknowledging that none can keep it away from him but Allah.

The words “I answer Your call again and again” express responding to Allah’s call and obeying His command—Glorified is He. The words “and remain ever obedient to You” mean serving Him time after time; what is intended is one act of obedience after another.

The words “All good is in Your hands” mean that its treasures are with You, and You alone graciously bestow it as a favor.

The words “and evil is not attributable to You” declare Allah transcendent above having evil attributed to Him. Evil is in no respect attributable to Allah: not in His Essence, His names, His attributes, or His actions. Rather, evil occurs among His creatures and in the things He brings about. Thus, evil lies in

وقوله: "إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ العَالَمِينَ" خصَّ هاتَين العبادَتَين الصلاة والنُّسُكَ ـ وهو الذبح ـ بالذِّكر؛ لشرفهما وعِظَم فضلهما، ومَن أخلص في صلاته ونُسُكِه استلزم إخلاصه لله في سائر أعمالِه، وقوله: "مَحْيَايَ وَمَمَاتِي" أي: ما آتيه في حياتِي، وما أموت عليه من الإيمان والعمل الصالح كلُّه لله ربِّ العالمين، لا شريك له في شيء من ذلك. وقوله: "اللَّهُمَّ أَنْتَ المَلِكُ لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْتَ رَبِّي، وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعاً، إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ" فيه التوسُّل إلى الله بملكه وألوهيته وربوبيته، واعترافُ العبد بأنَّه عبدٌ له ظالِمٌ لنفسه معترف بذنبه، وأنَّه سبحانه غافرُ الذنوب ولا يغفرها إلاَّ هو، وهو بهذا يطمع من ربِّه أن يغفر له ذنبَه. وقوله: "واهْدِنِي لأَحْسَنِ الأَخْلاَقِ، لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ" فيه سؤال الله الهدايةَ إلى الخُلُق الحسن، واعترافه بأنّه لا يهدي إليه إلاَّ الله، وأن يصرف عنه الخُلُقَ السيِّئ الرديء، واعترافه بأنَّه لا يصرفه عنه إلاَّ الله. وقوله: "لبَّيْك" استجابة لنداء الله وامتثال أمره سبحانه، وقوله: "وسعديك" أي: إسعاداً بعد إسعاد، والمراد: طاعة بعد طاعة. وقوله: "والخيرُ كلُّه في يَدَيْك" أي: خزائنه عندك، وأنت المانُّ به المتفضِّل وحدك. وقوله: "والشَّرُّ ليس إليك" فيه تنزيه الله عن الشرِّ أن يُنسب إليه، فالشرُّ لا يُنسب إلى الله بوجه من الوجوه، لا في ذاته ولا في أسمائه ولا في صفاته ولا في أفعاله، وإنَّما الشرُّ يدخل في مخلوقاته ومفعولاته، فالشرُّ في