Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/187)

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

and Your decree concerning me is just.” The servant’s forelock—the front of his head—is in Allah’s hand. He disposes of him as He wills and judges concerning him as He desires. None can overturn His judgment or repel His decree. The servant’s life and death, happiness and misery, well-being and affliction—all of this rests with Him, Glorified is He; the servant controls none of it. When the servant believes that his forelock and the forelocks of all people are in Allah’s hand alone, and that He directs them as He wills, he will no longer fear them, place hope in them, regard them as possessing control, or attach his hopes and expectations to them. His affirmation of Allah’s oneness, reliance upon Him, and servitude to Him will then be set aright. Hence Hud (peace be upon him) said to his people: “Indeed, I have placed my trust in Allah, my Lord and your Lord. There is no creature but that He holds it by its forelock. Indeed, my Lord is upon a straight path.” 1.

His words, “Your judgment concerning me is inexorably carried out,” encompass both kinds of judgment: religious, revealed judgment and creational judgment determined by divine decree. Both apply to the servant, whether he wishes it or not. The creational judgment of divine decree cannot be contravened, whereas the servant may contravene the religious, revealed judgment, thereby exposing himself to punishment in proportion to his violation.

His words, “Your decree concerning me is just,” encompass all of Allah’s decrees concerning His servant in every respect—health and illness, wealth and poverty, pleasure and pain, life and death, punishment and pardon, and all else. Whatever He decrees for the servant is just: “Your Lord is never unjust to His servants.” 2.

The third foundation is that the servant believe in Allah’s Most Beautiful Names and sublime attributes as revealed in the Quran and Sunnah, and beseech Allah by means of them. Allah Most High says: “To Allah belong the Most Beautiful Names, so call upon Him by them, and leave those who deviate concerning His Names. They will be recompensed for what they used to

(1) Surah Hūd, verse 56. (2) Surah Fussilat, verse 46.

عَدلٌ فِيَّ قضاؤك"، فناصيةُ العبد وهي مُقدَّمَةُ رأسه بيد الله، يتصرَّف فيه كيف يشاء ويَحكم فيه بما يريد، لا مُعَقِّبَ لحُكمه ولا رادَّ لقضائه، فحياةُ العبد وموتُه وسعادتُه وشقاوتُه وعافيتُه وبلاؤه، كلُّ ذلك إليه سبحانه ليس إلى العبد منه شيء، وإذا آمن العبدُ بأنَّ ناصيتَه ونواصي العباد كلَّها بيد الله وحده يصرفهم كيف شاء، لَم يخف بعد ذلك منهم ولم يَرجُهم ولَم يُنْزلْهم مَنْزِلَة المالكين، ولم يعلِّق أملَه ورجاءَه بهم، وحينئذ يستقيمُ له توحيدُه وتوكُّلُه وعبوديتُه، ولهذا قال هود ﵇ لقومه: ﴿إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾ ١. وقوله: "ماض في حُكمك" يتناول الحكمين: الحكم الديني الشرعي، والحكم القدري الكوني، فكلاهما ماضيان في العبد شاء أم أبَى، لكن الحكم الكوني القدري لا يمكن مخالفتُه، وأمَّا الحكمَ الدينِيَّ الشرعي فقد يخالفُه العبدُ، ويكون متعرِّضاً للعقوبة بحسب ما وقع فيه من مخالفة. وقوله: "عَدلٌ فِيَّ قضاؤك" يتناول جميعَ أقضيته سبحانه في عبده من كلِّ الوجوه، من صحة وسُقم، وغنًى وفقر، ولَذَّة وألَم، وحياة وموت، وعقوبةٍ وتجاوز وغير ذلك، فكلُّ ما يقضي على العبد فهو عَدلٌ فيه ﴿وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ﴾ ٢. والأصلُ الثالث: أن يؤمنَ العبدُ بأسماء الله الحسنى وصفاته العظيمة الواردة في الكتاب والسُّنَّة، ويتوسَّلَ إلى الله بها، كما قال تعالى: ﴿وَلِلَّهِ الأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا

١ سورة: هود، الآية (٥٦) . ٢ سورة: فصلت، الآية (٤٦) .