Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (7/564)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

10 – His words, “I seek refuge in You from the evil of what I have done.” Ibn al-Qayyim said: The verb “I seek refuge” conveys resorting to, seeking shelter with, and safeguarding oneself by means of the One to whom refuge is sought. The person seeking refuge is, as it were, concealed within the One in whom he seeks refuge, holding fast to Him and relying on Him. The reality of istiʿādhah (seeking refuge) in the believer’s heart is a meaning that lies beyond these words, which serve only as pointers and aids to understanding. What truly fills the heart at that moment—fleeing to the Lord, clinging to Him, casting oneself before Him, feeling utter need of Him, and humbling oneself in His presence—is something no verbal expression can encompass.

11 – He also said: The One in whom refuge may rightly be sought is Allah alone; it is impermissible to seek refuge in any of His creation. He is the One who shelters those who seek His protection, safeguarding them from the evil against which they seek refuge. Allah, exalted be He, has informed us in His Book that those who sought protection from created beings only increased in rebellion.

12 – The evils from which refuge is sought fall into two categories: either a harm that befalls a person from an external source, or sins he himself commits and for which he is liable to punishment. In the latter case, the evil results from his own action, intent, and striving; this evil consists of the sins themselves and their consequences—it is the graver, more enduring, and more inseparable of the two evils. The sins from which one seeks refuge in this noble ḥadith arise from the servant’s own doing and will; he seeks protection from their evil because they necessitate punishment—unless his Lord grants him sanctuary, forgives him, and has mercy on him. The strongest means of averting their evil is sincere repentance.

13 – His words, “I acknowledge before You Your favor upon me,” constitute recognition and admission of Allah’s blessings upon His servants: that He alone is the benefactor and bestower, and that He alone deserves praise and thanks for His countless favors and His boundless, immeasurable grace.

14 – The ḥadith is also proof that objectives should be pursued only through their proper, lawful means and effective causes. Resorting to myths, innovations, or polytheistic and heretical forms of intercession only drives a person farther from his Lord.

١٠ - قوله: "أعوذ بك من شر ما صنعت" قال ابن القيم: أعوذ، بمعنى: ألتجيء وأعتصم وأتحرز، فالمستعيذ مستتر بمُعَاذ، ومستمسك به، ومعتصم به، والاستعاذة بقلب المؤمن معنى قائم وراء هذه العبارة التي ليست إلاَّ إشارة وتفهيمًا، وإلاَّ فما يقوم بالقلب حينئذٍ من الالتجاء، والاعتصام، والانطراح بين يدي الرب، والافتقار إليه، والتذلل بين يديه، أمرٌ لا تحيط به العبارة. ١١ - وقال أيضًا: المستعاذ به هو الله وحده الذي لا ينبغي الاستعاذة إلاَّ به، فلا يُستعاذ بأحد من خلقه؛ فهو الذي يعيذ المستعيذين ويعصمهم ويمنعهم من شر ما استعاذوا من شره، وقد أخبر الله تعالى في كتابه عمن استعاذ بخلقه أن استعاذته زادته طغيانًا. ١٢ - أنواع الشرور المستعاذ منها لا تخلو من قسمين: إما شر وقع به من غيره، وإما ذنوب وقعت منه يعاقب عليها؛ فيكون وقوع ذلك بفعله وقصده وسعيه، ويكون هذا الشر هو الذنوب وموجباتها، وهو أعظم الشرين، وأدومهما، وأشرهما اتصالاً بصاحبه. والذنوب التي يستعيذ منها بهذا الحديث الشريف: هي من فعل العبد وقصده؛ فهو يستعيذ من شرها؛ لأنَّها موجبة للعقاب وللعقوبة، إلاَّ أن يعيذه ربه، ويغفر له، ويرحمه، وأقوى سبب لمنع شرها: التوبة النصوح. ١٣ - قوله: "أبوء لك بنعمتك عليَّ" هذا إقرارٌ واعتراف بنعم الله تعالى على عباده، بأنَّه وحده المنعم المتفضل، وأنَّه المستحق للحمد والشكر على نعمه التي لا تحصى، وإفضاله الذي لا يحد ولا يعد. ١٤ - وفي الحديث دليل على أنَّ المقاصد لا ينبغي أن تطلب إلاَّ بوسائلها الصحيحة, وأسبابها الموصلة، أما التعلُّل بالخرافات، والبدع، والتوسُّلات الشركية والبدعية، فهي لا تزيد الإنسان من ربه إلاَّ بعدًا.