the heaven is that Allah is worthy of praise for every creature He creates and for every action He does. It is well known that the heavens and the earth, together with all that is within them, are entirely Allah’s creation. Thus, the praise fills the heavens and the earth, because created beings fill the heavens and the earth. This is the more fitting interpretation, because it enables a person to bear in mind that Allah is worthy of praise for every act He has done and every creature He has created.

As for imagining praise to be accumulated physical bodies, this too differs according to the case, for bodies may be small or large. The difference is evident between something filled with small bodies and something filled with large bodies, since that which is filled with large bodies will generally contain empty spaces. Consider, for example, a sa‘ of pressed dried curds formed into discs and a sa‘ of rice: you will find many gaps in the former but not in the latter.

His statement: “and as much as You will of anything thereafter” admits of two meanings:

The first is that it refers to whatever exists besides the heavens and the earth of which we have no knowledge.

The second is that it refers to whatever He, Exalted is He, wills after the passing away of the heaven and the earth. The first meaning is more comprehensive.

Note: In some versions recorded by Muslim, the wording is: “and as much as fills what lies between them.” Most reports omit it, though there is no harm in saying it occasionally.

“And the follower in his rising says: ‘Our Lord, and to You belongs all praise’ only” …

His statement: “and the follower in his rising,” means that the follower says while rising: “Our Lord, and to You belongs all praise.” As for the imam and one praying alone, each says while rising: “Allah hears whoever praises Him.”

His statement: “only” means: merely; that is, he does not add anything to it,