Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/135)

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

their deficient states, whereas they derive no benefit from the superior form. An act of worship from which a person benefits—such that his heart is present and he feels drawn to it—is better than one performed heedlessly and without desire. Accordingly, his consistently observing the less preferable form may be more beneficial because he loves it, engages with it wholeheartedly, and understands that remembrance.”1

Other opening supplications are also authentically reported from the Prophet—may Allah bless him and grant him peace—which he would use to begin the night prayer. Among them is the report narrated by al-Bukhārī from Ibn Abbās—may Allah be pleased with them both—who said: When the Prophet—may Allah bless him and grant him peace—rose at night to perform the tahajjud prayer, he would say:

“O Allah, to You belongs all praise. You are the Sustainer of the heavens and the earth and all within them. To You belongs all praise. Yours is the dominion of the heavens and the earth and all within them. To You belongs all praise. You are the Light of the heavens and the earth. To You belongs all praise. You are the Sovereign of the heavens and the earth. To You belongs all praise. You are the Truth; Your promise is true; meeting You is true; Your word is true; Paradise is true; the Fire is true; the prophets are true; Muhammad—may Allah bless him and grant him peace—is true; and the Hour is true. O Allah, to You I have submitted; in You I have believed; upon You I have relied; to You I have turned in repentance; through You I have contended; and to You I have referred judgment. Forgive me for what I have done before and what I may do hereafter, what I have concealed and what I have made public. You are the One who brings forward, and You are the One who puts back. None has the right to be worshipped but You.”2

This remembrance comprises the three foregoing categories: praising Allah, the servant’s affirmation of his worship of Allah, and petition and request. He first mentioned statements concerning Allah, the Last Day, and His Messenger—may Allah bless him and grant him peace—then statements concerning the servant’s affirmation of Allah’s oneness and his faith, and finally concluded with petition and request.3

(1) See *Majmūʿ al-Fatāwā*, 22:348. (2) *Sahīh al-Bukhārī*, no. 1120; and *Sahīh Muslim*, no. 769. (3) See *Majmūʿ al-Fatāwā*, 22:390.

لأحوالِهم الناقصة ما لا ينتفعون بالفاضل، فالعبادة التي ينتفعُ بها فيحضر لها قلبُه ويرغبُ فيها أفضلُ من عبادة يفعلها مع الغفلة وعدم الرغبة، وعلى هذا قد تكون مداومتُه على النوع المفضول أنفعَ لمحبَّته وشهودِ قلبه وفهمِه ذلك الذِّكر"١. ثم إنَّ النَّبِيَّ ﷺ ثبت عنه أنواعٌ أخرى من الاستفتاح كان يستفتح بها صلاةَ الليل، منها ما رواه البخاري عن ابن عباس ﵄ قال: كَانَ النَّبِيُّ ﷺ إِذا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ: "اللَّهُمَّ لَكَ الحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الحَمْدُ، لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الحَمْدُ، أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الحَمْدُ، أَنْتَ مَلِكُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الحَمْدُ أَنْتَ الحَقُّ، وَوَعْدُكَ الحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، وَالجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ ﷺ حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ المُقَدِّمُ وَأَنْتَ المُؤَخِّرُ، لاَ إِلَهَ إِلاَّ أَنْتَ"٢. وهذا الذِّكر تضمَّن الأنواعَ الثلاثة المتقدّمة: الثناءَ على الله، والإخبارَ من العبد عن عبادة الله، والسؤالَ والطلب، وقدَّم ما هو خبرٌ عن الله واليوم الآخر ورسوله ﷺ، ثم ذكر ما هو خبرٌ عن توحيد العبد وإيمانه، ثم ختمه بالسؤال والطلب٣.

١ انظر: مجموع الفتاوى (٢٢/٣٤٨) . ٢ صحيح البخاري (رقم:١١٢٠) ، وصحيح مسلم (رقم:٧٦٩) . ٣ انظر: مجموع الفتاوى (٢٢/٣٩٠) .