Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/149)

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

comes deliverance; to Him one turns for refuge; and through this, refuge is sought from the evil of whatever comes to pass by His will and power. The granting of refuge is His act, while that from which refuge is sought is either an act of His or something He has brought about and created by His will. All this establishes Allah’s oneness and divine decree: there is no Lord other than Him and no creator besides Him. No created being has power to cause harm or benefit, death, life, or resurrection, whether for itself or for another. Rather, all command belongs to Allah, and no one besides Him has any share in it.

His words at the conclusion of this supplication, “I cannot fully enumerate Your praise; You are as You have praised Yourself,” acknowledge that Allah’s grandeur and greatness—Glorious is He—and the perfection of His names and attributes are too sublime and exalted for any created being to encompass, or for anyone other than Him—Glorious is He—to praise Him as He truly deserves.

Another supplication for prostration is that which Muslim narrated in his Sahih from Abū Hurayrah (may Allah be pleased with him): “The Messenger of Allah (may Allah bless him and grant him peace) would say while prostrating: ‘O Allah, forgive me my sin, all of it: its small and its great, its first and its last, its public and its secret.’” 1.

By “my sin, all of it,” he means all of his sins, for a singular noun in a possessive construction has general scope. This general and comprehensive wording ensures that the request for forgiveness encompasses all the servant’s sins, both those he knows and those he does not know. This is especially fitting because the occasion is one of supplication, humble entreaty, and expressing servitude and utter need. It is therefore appropriate to mention in detail the categories of sins from which the servant repents. Hence he said, “its small and its great, its first and its last, its public and its secret.” This is more eloquent and effective than a brief, condensed formulation.

There is also an indispensable pillar of the prayer between the two prostrations: sitting between them. A supplication appropriate and suited to this posture has been prescribed, namely, the servant’s asking for

(1) Sahīh Muslim (no. 483).

المَنْجَى، وإليه المَلْجَأ، وبها الاستعاذة من شر ما هو كائن بمشيئته وقدرته، فالإعاذة فعله والمستعاذ منه فعله أو مفعوله الذي خلقه بمشيئته، وهذا كلُّه تحقيقٌ للتوحيد والقدر، وأنه لا ربَّ غيره، ولا خالق سواه، ولا يملك المخلوق لنفسه ولا لغيره ضرًّا ولا نفعاً ولا موتاً ولا حياةً ولا نشوراً، بل الأمر كلُّه لله، ليس لأحد سواه منه شيء. وقوله في ختام هذا الدعاء: "لا أحصي ثناء عليك أنت كما أثنيت على نفسك" فيه الاعترافُ بأنَّ شأنَ الله سبحانه وعظمتَه وكمالَ أسمائه وصفاته أعظمُ وأجَلُّ من أن يُحصيها أحدٌ من الخلق، أو يبلغ أحد حقيقةَ الثناء عليه غيره سبحانه. ومن أدعية السجود كذلك ما رواه مسلم في صحيحه عن أبي هريرة ﵁: "أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَقُولُ فِي سُجُودِهِ: اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ، دِقَّهُ وَجِلَّهُ، أَوَّلَهَ وَآخِرَهُ، وَعَلاَنِيَتَهُ وَسِرَّهُ" ١. وقوله: "ذنبي كله" أي: ذنوبي جميعَها، فإنَّ المُفرد إذا أضيف يَعُمُّ، ثم إنَّ هذا التعميم والشمولَ في هذا الدعاء ليأتي طلب الغفران على جميع ذنوب العبد ما علمه منها وما لَم يعلمه، لا سيما والمقامُ مقام دعاء وتضرع وإظهار العبودية والافتقار، فناسب ذكرَ الأنواع التي يتوب العبد منها تفصيلاً؛ ولهذا قال: "دقَّه وجلَّه، أوَّلَه وآخرَه، وعلانيتَه وسرَّه" وهذا أبلغُ وأحسنُ من الإيجاز والاختصار. ثمَّ إنَّ بين السَّجدَتين ركناً لا بدَّ منه في الصلاة، وهو الجلسة بين السجدتين، وقد شُرع فيه من الدعاء ما يليق به ويُناسبه، وهو سؤالُ العبد

١ صحيح مسلم (رقم:٤٨٣) .