Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/235)

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

This, then, is a created being who was satisfied with praise from another created being. What, then, of the Creator—Glory be to Him?”

This meaning is supported by the words of Allah Most High: “Their final supplication will be, ‘Praise be to Allah, Lord of all worlds.’”1 Thus Allah described praise as supplication.

Ibn al-Qayyim—may Allah have mercy on him—said: “Supplication comprises the supplication of request and the supplication of worship. One who extols his Lord by praising Him and recounting His favors is supplicating Him in both respects, for he seeks from Him and seeks Him. He is therefore truly a supplicant. Allah Most High says: ‘He is the Ever-Living; there is no deity worthy of worship but Him. So call upon Him, devoting worship sincerely to Him. Praise be to Allah, Lord of all worlds.’2”3

Among the reports concerning the virtue of praising Allah and the greatness of its reward with Him is the hadith authentically recorded in Sahih Muslim from Abū Mālik al-Asharī—may Allah be pleased with him—who said: The Messenger of Allah—may Allah bless him and grant him peace—said: “Purification is half of faith. Saying ‘Praise be to Allah’ fills the scale. ‘Glory be to Allah’ and ‘Praise be to Allah’ fill—or fills—what lies between the heavens and the earth. Prayer is light, charity is proof, patience is illumination, and the Quran is evidence either for you or against you. Every person sets out in the morning and sells his soul, thereby either freeing it or bringing about its ruin.”4

In this hadith, the Prophet—may Allah bless him and grant him peace—informed us of the immense virtue of praising Allah, its tremendous reward, and that it fills the scale. It has been said that its filling the scale means that, if praise were a physical object, it would fill the scale. This interpretation is unsound. Rather, Allah—Glorified and Exalted is He—will cause the deeds and words of the children of Adam to assume forms on the Day of Resurrection, and they will truly be weighed. An example is the Prophet’s saying—may Allah bless him and grant him peace—as recorded in

(1) Surah Yūnus, verse 10. (2) Surah Ghāfir, verse 65. (3) *Siyagh al-Hamd*, published under the title *Matāli‘ al-Sa‘d*, p. 90. (4) *Sahīh Muslim*, no. 223.

فهذا مخلوقٌ اكتفى من مخلوقٍ بالثناء عليه، فكيف بالخالق سبحانه". ويؤيّد هذا المعنى قولُ الله تعالى: ﴿وَآخِرُ دَعْوَاهُمْ أَنِ الحَمْدُ للهِ رَبِّ العَالَمِينَ﴾ ١، فجعل الحمدَ دعاء. قال ابن القيّم ﵀: "الدعاء يُراد به دعاءُ المسألة ودعاء العبادة، والمُثنِي على ربّه بحمده وآلائه داعٍ له بالاعتبارين، فإنَّه طالبٌ منه، طالبٌ له، فهو الداعي حقيقة، قال تعالى: ﴿هُوَ الحَيُّ لاَ إِلَهَ إِلاَّ هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ الحَمْدُ للهِ رَبِّ العَالَمِينَ﴾ ٢") ٣. وممّا ورد في فضل الحمد وعِظم ثوابه عند الله ما ثبت في صحيح مسلم عن أبي مالك الأشعريِّ ﵁ قال: قال رسول الله ﷺ: "الطَهور شطرُ الإيمان، والحمد لله تملأ الميزان، وسبحان الله والحمد لله تملآن أو تملأ ما بين السموات والأرض، والصلاةُ نورٌ، والصدقةُ برهانٌ، والصَّبرُ ضِياءٌ، والقرآن حجّةٌ لك أو عليك، كلُّ الناس يغدو فبائعٌ نفسَه فمعتقُها أو موبقُها" ٤. فأخبر ﷺ في هذا الحديث عن عظيم فضل الحمد وعظيم ثوابه، وأنَّه يملأ الميزان، وقد قيل: إنَّ المراد بملائه الميزان أي: لو كان الحمد جسماً لملأ الميزان، وليس بسديد، بل إنَّ الله ﷿ يمثّل أعمال بني آدم وأقوالهم صُوَراً يوم القيامة وتوزن حقيقةً، ومن ذلك قوله ﷺ كما في

١ سورة: يونس، الآية: (١٠) . ٢ سورة: غافر، الآية: (٦٥) . ٣ صيغ الحمد المطبوع باسم مطالع السعد (ص:٩٠) . ٤ صحيح مسلم (رقم:٢٢٣) .