Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/181)

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

was among the wrongdoers.’ No Muslim has ever supplicated with these words concerning any matter without Allah answering him.”1.

All the words found in these hadiths are words of faith, tawhid, and sincere devotion to Allah—Glorious and Exalted—and complete freedom from every form of shirk, major or minor. This provides the clearest proof that the greatest remedy for distress is to renew one’s faith and repeatedly utter the declaration of tawhid: “There is no deity worthy of worship but Allah.” No hardship is removed from a servant, nor are anxiety and distress lifted from him, by anything like affirming Allah’s oneness, devoting religion sincerely to Him, and truly fulfilling the worship for which the servant was created and brought into existence. When the heart is filled with tawhid and sincerity and occupied with this momentous matter—the greatest and noblest of all matters—distress disappears, hardships and sorrows fade away, and the servant attains the utmost happiness.

Ibn al-Qayyim—may Allah have mercy upon him—said: “Tawhid is a refuge to which both its enemies and its adherents turn. As for its enemies, it delivers them from the distress and hardships of this world: ‘When they board a ship, they call upon Allah, devoting their worship sincerely to Him; but when He delivers them safely to land, they immediately associate partners with Him’ 2. As for its adherents, it delivers them from the distress and hardships of both this world and the Hereafter. Jonah—peace be upon him—therefore sought refuge in it, and Allah delivered him from those layers of darkness. The followers of the messengers likewise sought refuge in it and were saved through it from the punishment inflicted upon the polytheists in this world and from what has been prepared for them in the Hereafter. When Pharaoh resorted to it upon seeing his destruction and being overtaken by drowning, it did not benefit him, because faith is not accepted once the end has come plainly into view. This is Allah’s established way with His servants. No worldly hardship has ever been warded off by anything like tawhid. Hence, the supplication for

(1) *Sunan al-Tirmidhī* (no. 3505). Al-Albānī, may Allah have mercy on him, graded it authentic in *Sahīh al-Jāmi* (no. 3383). (2) Surah al-ʿAnkabūt, verse 65.

كُنْتُ مِنَ الظَالِمِينَ، فَإِنَّهُ لَمْ يَدْعُ بِهَا رَجُلٌ مُسْلِمٌ فِي شَيْءٍ قَطُّ إِلاَّ اسْتَجَابَ اللهُ لَهُ"١. وجميعُ هذه الكلمات الواردة في هذه الأحاديث كلماتُ إيمان وتوحيد وإخلاص لله ﷿، وبُعد عن الشِّرك كلِّه كبيره وصغيره، وفي هذا أبيَنُ دلالة على أنَّ أعظمَ علاج للكرب هو تجديدُ الإيمان وترديدُ كلمة التوحيد لا إله إلاَّ الله، فإنَّه ما زالَت عن العبد شدَّةٌ، ولا ارتفع عنه هَمٌّ وكَرْبٌ بمثل توحيد الله وإخلاص الدِّين له، وتحقيقِ العبادة التي خُلق العبدُ لأجلها وأُوجِدَ لتحقيقها؛ فإنَّ القلبَ عندما يُعمَرُ بالتوحيد والإخلاص، ويُشغَل بهذا الأمر العظيم الذي هو أعظم الأمور وأجلُّها على الإطلاق، تذهبُ عنه الكُرُبات، وتزولُ عنه الشدائدُ والغمومُ، ويَسعَدُ غايةَ السعادة. قال ابن القيم ﵀: "التوحيدُ مفزَعُ أعدائه وأوليائه، فأمَّا أعداؤه فيُنجيهم من كُرَب الدنيا وشدائدها: ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ﴾ ٢، وأمَّا أولياؤه فيُنجيهم من كربات الدنيا والآخرة وشدائدها، ولذلك فزع إليه يونس ﵇ فنجّاه اللهُ من تلك الظلمات، وفزع إليه أتباعُ الرُّسل فنجوا به ممَّا عُذِّب به المشركون في الدنيا وما أُعدَّ لهم في الآخرة، ولمَّا فزع إليه فرعون عند مُعاينة الهلاك وإدراك الغرق لَم ينفعه؛ لأنَّ الإيمانَ عند المعاينة لا يُقبل، هذه سُنَّة الله في عباده، فما دُفعت شدائدُ الدنيا بمثل التوحيد، ولذلك كان دعاءُ

١ سنن الترمذي (رقم:٣٥٠٥) ، وصحَّحه الألباني ﵀ في صحيح الجامع (رقم:٣٣٨٣) . ٢ سورة: العنكبوت، الآية (٦٥) .