Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/171)

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

Second: It is a means of seeking Allah’s favor through His kindness and grace. In other words: “My Lord, out of Your favor and kindness, You have guided many of Your servants. So show me the same kindness You showed them, and guide me as You guided them.”

Third: The guidance those people attained did not come from them or from within themselves; rather, it came from You, for You are the One who guided them.

His words, “Grant me well-being among those to whom You have granted well-being,” constitute a request to Allah for complete well-being: protection from disbelief, wickedness, disobedience, heedlessness, illnesses, ailments, and tribulations, as well as from doing what He does not love and neglecting what He loves. This is the true meaning of well-being. Hence, nothing asked of the Lord is dearer to Him than well-being, for it is a comprehensive expression encompassing deliverance from every evil and all its causes. Evidence of this is the report related by al-Bukhārī in al-Adab al-Mufrad and by others, on the authority of Shakal ibn Humayd, may Allah be pleased with him, who said: “I said, ‘O Messenger of Allah, teach me a supplication from which I may benefit.’ He said, ‘Say: O Allah, protect me from the evil of my hearing, my sight, my tongue, my heart, and my sexual impulses.’”1

It is thus a comprehensive supplication encompassing protection from every evil in this world and the Hereafter. In al-Adab al-Mufrad and elsewhere, it is related that al-Abbās, the uncle of the Messenger of Allah, may Allah bless him and grant him peace, said: “I said, ‘O Messenger of Allah, teach me something with which I may beseech Allah.’ He replied, ‘O Abbās, ask Allah for well-being.’ After some time had passed, I returned and said, ‘O Messenger of Allah, teach me something with which I may beseech Allah.’ He replied, ‘O Abbās! O uncle of the Messenger of Allah! Ask Allah for well-being in this world and the Hereafter.’”2

1. Al-Adab al-Mufrad, no. 663. Al-Albānī—may Allah have mercy on him—graded it authentic in Sahīh al-Adab al-Mufrad, no. 515. 2. Al-Adab al-Mufrad, no. 726. Al-Albānī—may Allah have mercy on him—graded it authentic in Sahīh al-Adab al-Mufrad, no. 558.

الثانية: أنَّ فيه توسلاً إليه بإحسانه وإنعامه، أي: يا رب قد هَديتَ من عبادك بشراً كثيراً فضلاً منك وإحساناً فأحسن إليَّ كما أحسنتَ إليهم واهدني كما هَدَيتَهم. الثالثة: أنَّ ما حصل لأولئك من الهدى لَم يكن منهم ولا بأنفسهم وإنَّما كان منك فأنت الذي هَدَيتَهم. وقوله: "وعافنِي فيمَن عافيت" فيه سؤالُ الله العافية المطلقة وهي العافية من الكفر والفسوق والعصيان والغفلة والأمراض والأسقام والفتن، وفعل ما لا يحبُّه وترك ما يحبه، فهذه حقيقةُ العافية، ولهذا ما سُئل الرَّبُّ شيئاً أحبَّ إليه من العافية، لأنَّها كلمةٌ جامعةٌ للتخلُّص من الشَّرِّ كلِّه وأسبابه، ومِمَّا يدل على هذا ما رواه البخاري في الأدب المفرد وغيرُه عن شَكَل بن حُميد ﵁ قال: قلت يا رسول الله! علِّمني دعاءً أنتفعُ به، قال: "قل اللَّهمَّ عافنِي من شَرِّ سَمعي وبصري ولساني وقلبِي وشَرِّ مَنِيِّي"١. فهي دعوةٌ جامعةٌ وشاملةٌ للوقاية من الشرور كلِّها في الدنيا والآخرة، وفي الأدب المفرد وغيره عن العباس عمِّ رسول الله ﷺ أنَّه قال: قلت يا رسول الله! علِّمنِي شيئاً أسأل الله به، فقال: "يا عباس! سلِ اللهَ العافيةَ، ثمَّ مكثتُ قليلاً ثم جئت فقلت: علِّمني شيئاً أسأل اللهَ به يا رسول الله! فقال: يا عباس! يا عمَّ رسول الله! سَلِ اللهَ العافيةَ في الدنيا والآخرة"٢.

١ الأدب المفرد (رقم:٦٦٣) ، وصحَّحه الألباني ﵀ في صحيح الأدب المفرد (رقم:٥١٥) . ٢ الأدب المفرد (رقم:٧٢٦) ، وصحَّحه الألباني ﵀ في صحيح الأدب المفرد (رقم:٥٥٨) .