Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/260)

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

47 / The Best and Most Perfect Formulas of Praise

The excellence of praising Allah and the greatness of its reward with Him have already been explained, as have some of the formulas found in the Noble Quran and the hadiths of the noble Messenger—may Allah bless him and grant him peace—such as: “All praise is due to Allah, Lord of all worlds,” and: “All praise is due to Allah: abundant, wholesome, and blessed praise, as our Lord loves and is pleased with.” Similar formulas occur in the Noble Quran, in which the Lord praises Himself, and in the sunnah of the noble Prophet—may Allah bless him and grant him peace—in which the Messenger—may Allah bless him and grant him peace—praised his Lord. These are magnificent formulas comprising the finest, most perfect, and fullest praise.

Some scholars have stated that the best formula of praise is: “All praise is due to Allah with praise that matches His blessings and equals His further bounty.” As evidence, they cited a report from Abū Nasr al-Tammār, who said that Adam—peace be upon him—said: “My Lord, You have kept me occupied with earning by my own hands, so teach me words that encompass all praise and glorification.” Allah then revealed to him: “O Adam, when morning comes, say three times, and when evening comes, say three times: ‘All praise is due to Allah, Lord of all worlds, with praise that matches His blessings and equals His further bounty.’ That encompasses all praise.”

This report was brought to the attention of the meticulous scholar and imam Ibn Qayyim al-Jawziyya—may Allah have mercy on him—who rejected it most emphatically. He—may Allah have mercy on him—explained that it has not been reported from the Prophet—may Allah bless him and grant him peace—in any of the Sahih collections, Sunan works, or Musnad collections, nor is it known in any of the authoritative books of hadith. He discussed the matter at length in a separate treatise.

He—may Allah have mercy on him—said: “This hadith is found neither in the two Sahih collections nor in either one of them. It is not known in any authoritative book of hadith, and it has no known chain of transmission. It is reported only from Abū Nasr al-Tammār, from Adam, the father of humankind, and no one knows how much lies between

٤٧ / أفضلُ صِيَغِ الحمد وأكملُها تقدّم بيانُ فضل الحمد وعظم ثوابه عند الله، والإشارةُ إلى بعض صِيَغه الواردة في القرآن الكريم وفي أحاديث الرسول الكريم ﷺ، كقول: ﴿الحَمْدُ للهِ رَبِّ العَالَمِينَ﴾ ، وقول: "الحمد لله حمداً كثيراً طيِّباً مباركاً فيه كما يحب ربّنا ويرضى"، ونحو ذلك مما ورد في القرآن الكريم مما حمد به الربُّ نفسه، وما ورد في سنة النبي الكريم ﷺ مما حمد به الرسول ﷺ ربَّه، وهي صيغٌ عظيمةٌ مشتملةٌ على أحسن الحمد وأكمله وأوفاه، وقد ذكر بعضُ أهل العلم أنَّ أفضل صيغ الحمد "الحمد لله حمداً يوافي نعمه ويكافئ مزيده"، واحتجّ بما ورد عن أبي نصر التمّار أنَّه قال: قال آدم ﵇: يا رب شغلتَني بكسب يديّ فعلّمني شيئاً من مجامع الحمد والتسبيح، فأوحى الله إليه يا آدمُ إذا أصبحت فقل ثلاثاً وإذا أمسيت فقل ثلاثاً: "الحمدلله ربِّ العالمين حمداً يوافي نعمه ويكافئ مزيده، فذلك مجامع الحمد". وقد رُفع ذلك للإمام المحقق ابن قيِّم الجوزية ﵀ فأنكره على قائله غايةَ الإنكار وبيَّن ﵀ أنَّ ذلك لم يَرِد عن النبي ﷺ في شيء من الصحاح أو السنن أو المسانيد ولا يُعرف في شيء من كتب الحديث المعتمدة، وبَسَط القول ﵀ في ذلك في رسالة مفردة. قال ﵀: "هذا الحديث ليس في الصحيحين ولا في أحدهما ولا يُعرف في شيء من كتب الحديث المعتمدة، ولا له إسناد معروف، وإنَّما يُروى عن أبي نصر التمّار عن آدم أبي البشر، لا يَدري كم بين