Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/216)

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

like someone pursued by an enemy intent on seizing and harming him. If he neither exposes himself to the enemy nor grapples with him, but instead keeps away from him, the enemy cannot get at him. But if the two grapple and each clings to the other, evil ensues. The same is true of spirits: if each spirit becomes attached to the other, repose is lost and the evil continues until one of them perishes. But if he pulls his spirit away from the other, safeguards it from thinking about him and becoming attached to him, and occupies his mind with what is more beneficial, the envious aggressor is left consuming himself. Envy is like fire: when it finds nothing to consume, it consumes itself.

The sixth means is to turn wholeheartedly to Allah, devote oneself sincerely to Him, and fill every thought and aspiration of one’s soul with love for Him, the pursuit of His pleasure, and a penitent return to Him. This devotion gradually makes its way through those thoughts just as the former thoughts did, until it overpowers, engulfs, and completely dispels them. Then all his thoughts, inner promptings, and aspirations become centered on what the Lord loves, drawing near to Him, remembering Him, and praising Him. The Most High relates that His enemy Iblīs said: “By Your might, I will surely lead them all astray, except Your chosen servants among them.” 1 Such a chosen servant is like someone who has taken refuge in an impregnable fortress: there is no fear for anyone fortified within it, no one who seeks refuge there will be lost, and the enemy has no hope of approaching him.

The seventh means is wholehearted repentance to Allah for the sins through which his enemies gained power over him. Allah Most High says: “Whatever affliction befalls you is because of what your own hands have earned.” 2) No one who harms the servant is given power over him except because of a sin, whether the servant knows of it or not. The sins of which the servant is unaware are many times more numerous than those he knows, and the sins he once knew and committed but has forgotten are many times more numerous than those he remembers. It is said in the well-known supplication: “O Allah, I seek refuge in You from

1. Surah Sād, verses 82–83. 2. Surah al-Shūrā, verse 30.

بمنْزلة من يَطلبه عدوُّه ليمسكَه ويؤذيه، فإذا لَم يتعرَّض له ولا تَماسَك هو وإياه، بل انعزل عنه لَم يقدر عليه، فإذا تَماسكَا وتعلَّق كلٌّ منهما بصاحبه حصل الشَّرُّ، وهكذا الأرواحُ سواء، فإذا تعلَّقت كلُّ روح منهما بالأخرى عُدِمَ القرارُ ودام الشَّرُّ حتى يهلك أحدُهما، فإذا جبذ روحَه عنه وصانَها عن الفكر فيه والتعلُّق به، وأخذ يشغل بالَه بما هو أنفعُ له بقي الحاسدُ الباغي يأكلُ بعضُه بعضاً، فإنَّ الحسدَ كالنار، إذا لَم تَجد ما تأكله أكلَ بعضُها بعضاً. السبب السادس: الإقبالُ على الله والإخلاصُ له وجعلُ محبته ونيلِ رضاه والإنابةِ إليه في كلِّ خواطر نفسه وأمانيها، تدب فيها دبيب تلك الخواطر شيئاً فشيئاً حتى يقهرَها ويغمرها ويذهبها بالكلية، فتبقى خواطرُه وهواجسه وأمانيه كلُّها في محابِّ الرَّب والتقرُّب إليه وذكره والثناء عليه، قال تعالى عن عدوه إبليس أنَّه قال: ﴿فَبِعِزَّتِكَ لأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ﴾ ١، فالمخلص بمثابة مَن آوى إلى حصن حصين، لا خوفَ على مَن تَحصَّن به، ولا ضَيعَة على مَن آوى إليه، ولا مَطمَعَ للعدوِّ في الدُّنُوِّ منه. السبب السابع: تَجريدُ التوبة إلى الله من الذنوب التِي سلطت عليه أعداءه، فإنَّ الله تعالى يقول: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ ٢) فما سُلِّطَ على العبد مَن يؤذيه إلاَّ بذنب، يَعلمه أو لا يعلمه، وما لا يعلمه العبدُ من ذنوبه أضعاف ما يعلمه منها، وما ينساه مِمَّا عَلِمَه وعَمله أضعاف ما يذكره، وفي الدعاء المشهور: "اللَّهمَّ إنِّي أعوذ بك أن

١ سورة: ص، الآيتان (٨٢ ـ ٨٣) . ٢ سورة: الشورى، الآية (٣٠) .