Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/183)

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

and its meaning is that my God—the One whom I worship and to whom I devote every form of worship, including fear, hope, humility, submission, reverence, and utter need, among others—is my Lord, who nurtured me through His grace, brought me into existence from nothing, and graciously bestowed upon me many kinds of gifts and favors.

His words, “I associate nothing with Him,” mean: I take no one whatsoever as a partner with Him in worship. The word “anything” is indefinite in the context of negation and therefore conveys absolute generality.

In any case, this mighty declaration embodies the realization of tawhid through its two pillars: negation and affirmation. It denies that anyone besides Allah is entitled to worship and affirms that right for Him alone. The hadith demonstrates that tawhid is the refuge in times of distress and one of the greatest means of dispelling worries and banishing sorrows.

The third is the hadith of Abū Bakrah, in which the Prophet—may Allah bless him and grant him peace—said: “The supplication of one in distress is: ‘O Allah, it is Your mercy that I hope for. Do not leave me to myself even for the blink of an eye, and set right all my affairs. There is no deity worthy of worship but You.’” It consists entirely of affirming Allah’s oneness, seeking refuge with Him, and holding fast to Him.

In the words, “O Allah, it is Your mercy that I hope for,” placing the verb at the end indicates exclusivity. That is: we direct our hope for mercy exclusively to You and hope for it from no one besides You.

His words, “Do not leave me to myself even for the blink of an eye, and set right all my affairs,” express the servant’s profound need for Allah and show that he cannot dispense with his Lord and Master for even the blink of an eye in any of his affairs. Hence he said, “and set right all my affairs”—that is, every detail and every aspect of them. He then concluded this blessed supplication with the declaration of tawhid: “There is no deity worthy of worship but Allah.”

The fourth is the hadith of Sa‘d ibn Abī Waqqās, which mentions the supplication of Jonah, the Man of the Fish—peace be upon him—while he was in the belly of the fish: “There is no deity worthy of worship but You. Glory be to You! I have indeed been among the wrongdoers.”

والمعنى أنَّ إلَهي الذي أعبدُه وأخصُّه بجميع أنواع العبادة من خوف ورجاء وذلٍّ وخضوع وخشوع وانكسار وغير ذلك، هو ربِّي الذي ربَّانِي بنعمته، وأوجدنِي من العدَم، وتفضَّل علي بصنوف العطايا والمنَن. وقوله: "لا أشركُ به شيئاً" أي لا أتَّخذ معه شريكاً في العبادة كائناً مَن كان، فقوله: "شيئاً" نكرَةٌ في سياق النفي تفيدُ العموم. وعلى كلٍّ فهذه الكلمة العظيمة اشتملت على تحقيق التوحيد برُكنَيْه النفي والإثبات؛ نفيُ العبودية عن كلِّ مَن سوى الله، وإثباتها له وحده، وفي الحديث دليلٌ على أنَّ التوحيدَ هو المفزَع في الكرب، وأعظمُ أسباب زوال الهموم وذهاب الغُمُوم. وثالثها: حديث أبي بَكرة عن النَّبِيّ ﷺ "دعواتُ المكروب اللَّهمَّ رحمتَك أرجو، فلا تَكلْنِي إلى نفسي طَرْفَة عَين، وأصلح لي شأني كلَّه لا إله إلاَّ أنت" وهو كلُّه توحيد لله، والتجاءٌ إليه واعتصامٌ به. وقوله: "اللَّهمَّ رحمتَك أرجو" في تأخير الفعل دَلالةٌ على الاختصاص، أي: نخصُّك برجاء الرحمة منك، فلا نرجوها من أحد سواك. وقوله: "فلا تَكلْنِي إلى نفسي طرفة عين، وأصلح لي شأني كلَّه" فيه شدَّةُ افتقار العبد إلى الله، وأنَّه لا غنى له عن ربِّه ومولاه طرفة عين في كلِّ شأن من شؤونه، ولهذا قال: "وأصلح لي شأني كلَّه" أي: في كلِّ جزئية من جزئياته وكلِّ جانب من جوانبه، ثم ختم هذ الدعاءَ المبارك بكلمة التوحيد لا إله إلاَّ الله. ورابعها: حديث سَعْد بن أبي وقاص، وفيه ذكرُ دعوة ذي النُّون ﵇ وهو في بطن الحوت: "لا إله إلاَّ أنت سبحانك إنِّي كنت من الظالمين"