Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/217)

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

associating anything with You knowingly, and I seek Your forgiveness for what I do unknowingly.”1 What the servant needs to seek forgiveness for among the sins of which he is unaware is many times greater than what he knows. No one who harms him is given power over him except because of a sin. There is no evil in existence other than sins and their consequences; when he is delivered from sins, he is delivered from their consequences. Thus, when the servant is wronged, harmed, and overpowered by his adversaries, nothing is more beneficial to him than sincere repentance from the sins that caused his enemy to gain power over him.

The eighth means is to give charity and show kindness to the best of his ability. This has a remarkable effect in warding off affliction, the evil eye, and the evil of the envious. The evil eye, envy, and harm can scarcely gain power over a charitable benefactor. Even if something of that nature does befall him, he is treated with gentleness, assistance, and support, and ultimately enjoys a praiseworthy outcome. Charity and kindness are forms of gratitude for blessings, and gratitude safeguards blessings from everything that could cause them to cease.

The ninth means is to extinguish the fire of the envious, the aggressor, and the offender by treating him kindly. The more he increases in harm, evil, aggression, and envy, the more you should increase in kindness toward him, sincere counsel for him, and compassion for him. Allah Most High says: “Good and evil are not equal. Repel evil with what is best, and the one between whom and you there was enmity will become as though he were a devoted friend. Yet none is granted this except those who are patient, and none is granted it except one endowed with a great share of goodness.” 2 Consider in this regard the example of the prophet, peace be upon him, about whom our Prophet, peace and blessings be upon him, related that his people beat him until they made him bleed. He began wiping the blood from himself and saying: “O Allah, forgive my people, for they do not know.”3

1. Narrated by al-Bukhārī in *al-Adab al-Mufrad* (no. 719), from the hadith of Maqil ibn Yasār; authenticated by al-Albānī, may Allah have mercy on him, in *Sahīh al-Adab* (no. 551). 2. Surah Fussilat, verses 34–35. 3. *Sahīh al-Bukhārī* (no. 3477) and *Sahīh Muslim* (no. 1792).

أُشركَ بكَ وأنا أعْلَمُ وأستغفرِكُ لِمَا لا أعْلَم"١، فما يحتاج العبدُ إلى الاستغفار منه مِمَّا لا يعلمه أضعاف أضعاف ما يَعلمه، فما سُلِّطَ عليه مُؤْذ إلاَّ بذنب، وليس في الوجود شَرٌّ إلاَّ الذنوب وموجباتها، فإذا عُوفِي من الذنوب عُوفِي من موجباتها، فليس للعبد إذا بُغي عليه وأوذي وتسلط عليه خصومُه شيءٌ أنفعَ له من التوبة النصوح من الذنوب التي كانت سبباً لتسلُّط عدوِّه عليه. السبب الثامن: الصَّدقة والإحسان ما أمكنه؛ فإنَّ لذلك تأثيراً عجيباً في دفع البلاء ودفع العين وشَرِّ الحاسد، فما يكاد العينُ والحسدُ والأذى يتسلَّط على محسن مُتصدِّق، وإن أصابه شيءٌ من ذلك كان معامَلاً فيه باللُّطف والمعونة والتأييد، وكانت له فيه العاقبةُ الحميدة، والصدقة والإحسانُ من شكر النعمة، والشُّكرُ حارسُ النعمة من كلِّ ما يكون سبباً لزوالها. السبب التاسع: أن يطفئَ نارَ الحاسد والباغي والمؤذي بالإحسان إليه، فكلَّما ازداد أذى وشرًّا وبغياً وحسداً ازددتَ إليه إحساناً وله نصيحةً وعليه شفقةً، قال الله تعالى: ﴿وَلا تَسْتَوِي الْحَسَنَةُ وَلا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ﴾ ٢، وتأمَّل في ذلك حالَ النَّبِيِّ ﵇ الذي حكى عنه نبينا ﷺ أنَّه ضربه قومُه حتى أدموه فجعل يسلت الدَّم عنه ويقول: " اللَّهمَّ اغفر لقومي فإنَّهم لا يعملون "٣.

١ رواه البخاري في الأدب المفرد (رقم:٧١٩) من حديث معقل بن يسار، وصحَّحه الألباني ﵀ في صحيح الأدب (رقم:٥٥١) . ٢ سورة: فصلت، الآيتان (٣٤ ـ ٣٥) . ٣ صحيح البخاري (رقم:٣٤٧٧) ، وصحيح مسلم (رقم:١٧٩٢) .