Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/176)

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

knowledge of what had been allotted to them in the unseen. This was the misguidance and folly followed by the people of the Age of Ignorance. As for the Muslim nation, Allah Most High has guided it to the right courses in all affairs, the keys to goodness, and the paths of happiness in this world and the Hereafter. Among these is this magnificent supplication to which the Muslim nation has been guided.

Ibn al-Qayyim—may Allah have mercy on him—said: “In place of interpreting omens, astrology, selecting auspicious ascendants, and the like, Allah gave them this supplication, which embodies tawhīd (affirming Allah’s oneness), utter need of Him, servitude, reliance, and petitioning the One in whose hand lies all good, who alone brings about good and wards off evil. When He opens a mercy to His servant, no one can withhold it from him; and when He withholds it, no one can send it to him. Thus, this supplication is the true blessed and fortunate omen—the omen of those granted happiness and success, for whom the best has already been decreed by Allah—not that of the people of polytheism, misery, and forsakenness, who set up another god alongside Allah; but they shall soon know.

“This supplication therefore comprises acknowledgment of His existence—glory be to Him—and of His perfect attributes: perfect knowledge, power, and will. It acknowledges His lordship, entrusts the matter to Him, seeks His aid, and relies upon Him. It entails renouncing reliance upon oneself and disavowing all power and might except through Him. It is the servant’s admission that he is incapable of knowing what serves his own best interests, bringing it about, or willing it, and that all of this rests in the hands of his Protector, Originator, and true God...” He continued: “The point is that istikhāra is reliance upon Allah, entrusting the matter to Him, and asking Him to allot the outcome through His power and knowledge and His excellent choice for His servant. It necessarily follows from being content with Him as Lord; whoever is not so content does not taste the sweetness of faith. If, after making istikhāra, he is content with what has been decreed, that is a sign of happiness.”1 End quote.

(1) Ibn al-Qayyim, *Zād al-Maʿād*, 2:443–445.

علم ما قُسم لهم في الغيب، وهذا ضلالٌ وسَفَهٌ كان عليه أهل الجاهلية، وأمَّا أمَّةُ الإسلام فقد هداهم الله تعالى إلى مَراشد الأمور ومفاتيح الخير وسُبل السعادة في الدنيا والآخرة، ومن ذلكم هذا الدعاء العظيم الذي هُديت إليه أمة الإسلام. قال ابن القيم ﵀: "وعوَّضَهم بهذا الدعاء الذي هو توحيد وافتقارٌ وعبوديةٌ وتوكلٌّ، وسؤال لمن بيده الخيرُ كلُّه، الذي لا يأتي بالحسنات إلاَّ هو، ولا يصرف السيِّئات إلاَّ هو، الذي إذا فتح لعبده رحمة لَم يستطع أحدٌ حبسَها عنه، وإذا أمسكها لَم يستطع أحد إرسالَها إليه من التطير والتنجيم واختيار الطالع ونحوه، فهذا الدعاءُ هو الطالع الميمون السعيد، طالعُ أهل السعادة والتوفيق، الذين سبقت لهم من الله الحسنى، لا طالع أهل الشرك والشقاء والخذلان الذين يجعلون مع الله إلَهاً آخر فسوف يعلمون. فتضمَّن هذا الدعاءُ الإقرارَ بوجوده سبحانه، والإقرارَ بصفات كماله من كمال العلم والقدرة والإرادة، والإقرارَ بربوبيته، وتفويضَ الأمر إليه، والاستعانةَ به، والتوكُّلَ عليه، والخروجَ من عهدة نفسه والتَّبَرِّي من الحول والقوة إلاَّ به، واعترافَ العبد بعجزه عن علمه بمصلحة نفسه وقدرته عليها، وإرادته لها، وأنَّ ذلك كلَّه بيد وليِّه وفاطره وإلَهه الحقِّ ... إلى أن قال: والمقصود أنَّ الاستخارةَ توكلٌ على الله وتفويضٌ إليه واستقسامٌ بقُدرته وعلمه وحسن اختياره لعبده، وهي من لوازم الرِّضَى به ربًّا، الذي لا يذوق طَعم الإيمان من لَم يكن كذلك، وإن رَضِيَ بالمقدور بعدها فذلك علامة السعادة"١ اهـ.

١ زاد المعاد لابن القيم (٢/٤٤٣ ـ ٤٤٥) .