Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/222)

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

are glorifying Allah and declaring Him transcendent. In reality, however, this has nothing whatsoever to do with glorification; rather, it is denial and rejection, error and falsehood. Hence, the grammarian Ibn Hishām says in his book Maghnī al-Labīb: “Do you not see that the Mu‘tazilites’ glorification entails negating many of the attributes?”1

Commenting on the words of Allah, Exalted is He, “So glorify your Lord with praise,”2 Ibn Rajab—may Allah have mercy on him—said: “Glorify Him in the terms by which He has praised Himself, for not every form of glorification is praiseworthy. The Mu‘tazilites’ glorification, for example, entails negating many of the attributes.”3

His statement—may Allah have mercy on him—“not every form of glorification is praiseworthy” is both exceedingly important and precise. Glorifying Allah by denying and rejecting His attributes and refusing to affirm them is not something for which one deserves praise; rather, one deserves the severest censure. Such a person is not among those who glorify Allah with praise, but among the negators who deny and reject His attributes—those whose assertions and descriptions Allah declared Himself transcendent above when He said: “Glory be to your Lord, the Lord of Might, above what they describe. Peace be upon the messengers, and praise be to Allah, Lord of the worlds.”4 Allah thus declared Himself transcendent above the descriptions given by those who opposed the messengers, and He bestowed peace upon the messengers because what they said concerning Allah was free of deficiency and fault.

Glorifying Allah, declaring Him transcendent, hallowing Him, and magnifying Him must conform to the principles prescribed by the Sacred Law and be guided by scriptural evidence. Under no circumstances may this be based

(1) *Maghnī al-Labīb*, 1/140. This is despite the fact that he himself fell into some of that—may Allah forgive him and have mercy on him. (2) Surah al-Hijr, verse 98. (3) *Tafsīr Sūrat al-Nasr*, p. 73. (4) Surah al-Sāffāt, verses 180–182.

يسبِّحون الله وينزِّهونه، فهو في الحقيقة ليس من التسبيح في شيء، بل هو إنكارٌ وجحودٌ، وضلالٌ وبهتانٌ، ولذا يقول ابن هشام النحوي في كتابه مغني اللبيب: "ألا ترى أنَّ تسبيحَ المعتزلة اقتضى تعطيل كثير من الصفات"١. ويقول ابن رجب ﵀ في معنى قوله تعالى: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ ٢ أي: "سبِّحه بما حمد به نفسه؛ إذ ليس كلُّ تسبيحٍ بمحمود، كما أنَّ تسبيح المعتزلة يقتضي تعطيل كثير من الصفات"٣. وقوله ﵀: "إذ ليس كلُّ تسبيح بمحمود" كلامٌ في غاية الأهميَّة والدقَّة؛ إذ إنَّ تسبيح الله بإنكار صفاته وجحدها وعدم إثباتها أمرٌ لا يُحمد عليه فاعله، بل يُذمُّ غايةَ الذمِّ، ولا يكون بذلك من المسبِّحين بحمد الله، بل يكون من المعطّلين المنكرين الجاحدين، من الذين نزّه الله نفسه عن قولهم ووصفهم بقوله تعالى: ﴿سُبْحَانَ رَبِّكَ رَبِّ العِزَّةِ عَمَّا يَصِفُونَ وَسَلاَمٌ عَلَى المُرْسَلِينَ وَالحَمْدُ للهِ رَبِّ العَالَمِينَ﴾ ٤. فسبّح الله نفسه عمّا وصفه به المخالفون للرسل وسلَّم على المرسلين لسلامة ما قالوه في الله من النقص والعيب. إنَّ تسبيحَ الله وتنزيهَه وتقديسَه وتعظيمَه يجب أن يكون وفق الضوابط الشرعيّة، وعلى ضوء الأدلّة النقليّة، ولا يجوز بحال أن يُبنى

١ مغني اللبيب (١/١٤٠) ، مع أنَّه وقع في بعض ذلك، غفر الله له ورحمه. ٢ سورة: الحِجر، الآية: (٩٨) . ٣ تفسير سورة النصر (ص:٧٣) . ٤ سورة: الصافات، الآيات: (١٨٠ ـ ١٨٢) .