Al-Irshad ila Sahih al-Itiqad - Salih Al-Fawzan - (140)

Al-Irshad ila Sahih al-ItiqadSalih Al-Fawzan

so that if he obtains what he asked for he is satisfied, and if he does not, he can dispense with it. This betrays a heart that feels no need of Allah.

In Muslim’s version the Prophet ﷺ instructs the worshipper to ask in grand terms, “for nothing that He gives is too great for Allah”—that is, nothing is weighty or difficult for Him, nor is anything great in His sight even if it looms large to a creature. Such is the perfection of His bounty, His generosity, and the vastness of His wealth: He bestows the greatest of gifts and nothing can thwart Him—
“His command, when He wills a thing, is only to say to it, ‘Be!’ and it is.”⦗1⦘

3 – Among the expressions that must never be directed toward Allah Most High is to swear an oath upon Him in a manner that would bar Him from doing good.

Jundub ibn ʿAbd Allāh (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said, “A man once declared, ‘By Allah, Allah will never forgive so-and-so.’ Thereupon Allah, Blessed and Exalted, said, ‘Who is this who swears by Me that I will not forgive so-and-so? I have forgiven him and nullified your deeds.’” Related by Muslim.

The word taʾallī comes from al-ʾilyah (with a doubled yāʾ) and means “to swear an oath.” Allah’s words, “Who is this,” constitute a rebuke.

The man in question showed insolence toward Allah, presumptuously ruling that He would never forgive that sinner—as though he were passing judgment on the Almighty. This sprang from ignorance of the Lord’s majesty, self-delusion about his own deeds, and pride in them; so he was treated contrary to his intent: the sinner was forgiven because of him, while his own works were rendered void because of that evil word, despite his reputation for devotion.

Abū Hurayrah (may Allah be pleased with him) remarked, “He spoke a word that destroyed both his worldly life and his life to come.”

The hadith therefore obliges us to observe proper etiquette with Allah, in word and deed, and forbids boasting before Him, self-admiration, disparaging others, and swearing an oath upon Allah in a way that seeks to prevent Him from bestowing good on His servants.

(1) Qur’an, Surah Ya Sin (36:82).

فإن حصل، وإلا؛ استغنى عنه، وهذا يدل على عدم الافتقار إلى الله. وفي رواية مسلم الأمر بتعظيم الطلب؛ لأن الله لا يتعاظمه شيء أعطاه؛ أي: لا يكبر عليه - سبحانه - ولا يعسره، وليس عنده بعظيم، وإن عظم في نفس المخلوق، وذلك لكمال فضله وجوده وسعة غناه؛ فهو يعطي العظائم، ولا يعجزه شيء: ﴿إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ﴾ ١. ٣- ومن الألفاظ التي لا تقال في حق الله تعالى: الإقسام على الله إذا كان على جهة الحجر عليه أن لا يفعل الخير. عن جندب بن عبد الله ﵁؛ قال: قال رسول الله ﷺ: "قال رجل: والله لا يغفر الله لفلان. فقال الله ﷿: من ذا الذي يتألى عليَّ أن لا أغفر لفلان، إني قد غفرت له وأحبطت عملك"، رواه مسلم. التألي: من الأليةَّ - بتشديد الياء، ومعنى "يتألى": يحلف. وقوله: "من ذا الذي": استفهام إنكار. وهذا الرجل أساء الأدب مع الله، وحكم عليه، وقطع أنه لا يغفر لهذا المذنب؛ فكأنه حكم على الله - سبحانه، وهذا من جهله بمقام الربوبية، واغتراره بنفسه وبعمله، وإدلاله بذلك؛ فعومل بنقيض قصده، وغفر لهذا المذنب بسببه، وأحبط عمله بسبب هذه الكلمه السيئة التي قالها، مع أنه كان عابدًا. قال أبو هريرة ﵁: "تكلم بكلمة أو بقت دنياه وآخرته". ففي الحديث وجوب التأدب مع الله سبحانه في الأقوال والأفعال، وتحريم الإدلال على الله والإعجاب بالنفس واحتقار الآخرين، وتحريم الحلف على الله إذا كان على جهة الحجر عليه أن لا يفعل الخير بعباده.

١ سورة يس، الآية ٨٢.