Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/215)

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

The second means is to fear Allah and remain mindful of Him by observing His commands and prohibitions. Whoever fears Allah, He assumes his protection and does not leave him to anyone else. The Most High says: “If you remain patient and fear Allah, their schemes will not harm you in the least. Indeed, Allah encompasses all that they do.” 1 The Prophet—may Allah bless him and grant him peace—said to ʿAbd Allāh ibn ʿAbbās—may Allah be pleased with him and his father: “Be mindful of Allah, and He will protect you. Be mindful of Allah, and you will find Him before you.” Whoever is mindful of Allah will be protected by Him and will find Him before him wherever he turns. If Allah is his Protector and is before him, whom has he to fear, and of whom has he to beware?

The third means is to remain patient in the face of his enemy, neither fighting him nor complaining about him, and never even entertaining the thought of harming him. Nothing brings a person victory over his envier and enemy like patience in the face of his conduct. The more the envier’s aggression increases, the more that aggression becomes troops and strength for the one who is wronged, by which the aggressor unwittingly fights against himself. His aggression is an arrow that he shoots from himself at himself: “An evil scheme engulfs none but its own perpetrators.” 2 Thus, if the envied person remains patient and does not become impatient with how long the matter takes, he will attain a good outcome, by Allah’s permission.

The fourth means is reliance upon Allah. Whoever relies upon Allah, He is sufficient for him. Reliance upon Allah is among the most powerful means by which the servant repels the harm, injustice, and aggression of others that he cannot bear. If Allah suffices a person, no enemy can hope to overcome him. Were the servant to rely upon Allah as He truly deserves, and were the heavens, the earth, and all those within them to scheme against him, Allah would provide him a way out, suffice him, and grant him victory.

The fifth means is to free the heart from preoccupation with the envier and from thinking about him, deliberately erasing him from one’s mind whenever the thought of him arises. He should pay him no heed, neither fear him nor fill his heart with thoughts of him. This is among the most beneficial remedies and most powerful means of helping to repel his evil. For this is

1. Surah Āl Imrān, verse 120. 2. Surah Fātir, verse 43.

السبب الثاني: تقوى الله وحفظُه عند أمره ونَهيه، فمَن اتَّقى اللهَ توَلَّى حفظَه ولَم يَكلْه إلى غيره، قال تعالى: ﴿وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ﴾ ١ وقال النَّبِيُّ ﷺ لعبد الله بن عباس ﵄: "احفظِ اللهَ يَحفظْكَ، احفظ الله تَجده تجاهَك" فمَن حفظ اللهَ حفظه الله، ووجدَه أمامَه أينما توجَّه، ومَن كان اللهُ حافظَه وأمامَه فمِمَّن يخاف ومِمَّن يحذر السبب الثالث: الصَّبرُ على عدوِّه وأن لا يقاتلَه ولا يشكوه ولا يحدث نفسه بأذاه أصلاً، فما نُصرَ على حاسده وعدوِّه بمثل الصَّبر عليه، وكلَّما زاد بغيُ الحاسد كان بغيُه جنداً وقوةً للمبغي عليه، يقاتل بها الباغي نفسه وهو لا يشعر، فبغيُه سهمٌ يرميها من نفسه إلى نفسه ﴿وَلا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلاَّ بِأَهْلِهِ﴾ ٢ فإذا صبَرَ المحسودُ ولم يستطل الأمرَ نال حُسنَ العاقبة بإذن الله. السبب الرابع: التوكُّل على الله، فمَن يتَوكَّل على الله فهو حَسبه، والتوكُّلُ من أقوى الأسباب التي يدفع بها العبدُ ما لا يطيقُ من أذى الخَلْق وظُلمهم وعدوانهم، ومَن كان الله كافيه فلا مطمَعَ فيه لعدوٍّ، ولو توكَّل العبدُ على الله حقَّ توكُّله، وكادته السموات والأرضُ ومَن فيهنَّ لَجعلَ له مخرجاً من ذلك وكفاه ونَصرَه. السبب الخامس: فراغُ القلب من الاشتغال به والفكر فيه، وأن يقصدَ أن يَمحوه من باله كلَّما خَطر له، فلا يلتفتُ إليه، ولا يخافُه، ولا يملأ قلبَه بالفكر فيه، وهذا من أنفع الأدوية وأقوى الأسباب المعِينة على اندفاع شرِّه، فإنَّ هذا

١ سورة: آل عمران، الآية (١٢٠) . ٢ سورة: فاطر، الآية (٤٣) .