Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/262)

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

He—may Allah have mercy on him—then cited a large selection of formulas of praise reported from the Prophet—may Allah bless him and grant him peace—that are recited on such occasions. He then said: “These, then, are the collected instances of praise found in the words of Allah, His Messenger, his Companions, and the angels. Their brides have been unveiled before you, and their treasures brought to you. Had the hadith in question been the best, most perfect, and most comprehensive of them, as some have supposed, it would have been the central jewel in their strung necklace and the formula most frequently used in praising the Possessor of Majesty and Honor.”1 End quote.

This critical examination by Ibn al-Qayyim—may Allah have mercy on him—demonstrates that this formula of praise is weak in terms of its transmission. Had it been authentic and contained the most perfect formula of praise, the Messenger of Allah—may Allah bless him and grant him peace—would not have passed it over or preferred another formula to it. Aisha—may Allah be pleased with her—said: “The Messenger of Allah—may Allah bless him and grant him peace—preferred comprehensive supplications and left other forms aside.” This was narrated by Abū Dāwūd and others.

We have already cited the Prophet’s statement—may Allah bless him and grant him peace: “The best supplication is: ‘All praise is due to Allah.’” It is therefore evident that, had this formula of praise been the most perfect, the Messenger of Allah—may Allah bless him and grant him peace—would not have left it aside.

Moreover, a servant cannot praise Allah with praise sufficient to match even one of Allah’s blessings, let alone all of them. Nor can a servant’s deeds and praise equal His further bounty. Ibn al-Qayyim—may Allah have mercy on him—said: “This is among the most utterly impossible of things. Even if Allah enabled the servant to render all the worship of humankind and jinn, he would still fail to give due thanks for the least blessing bestowed upon him.… Who, then, can thank his Lord as He—glory be to Him—deserves, let alone render Him an equal return?”2

1. *Siyagh al-Hamd*, published under the title *Matāli' al-Sa'd*, p. 98. 2. *Siyagh al-Hamd*, published under the title *Matāli' al-Sa'd*, pp. 41, 44.

ثم ساق ﵀ جملةً كبيرةً مما ورد عن النبي ﷺ من صيغ الحمد مما يقال في مثل هذه الأوقات، ثم قال: "فهذا جُملُ مواقع الحمد في كلام الله ورسوله وأصحابه والملائكة قد جُلِّيتْ عليك عرائسها وجُلِبَتْ إليك نفائسها، فلو كان الحديث المسؤول عنه أفضلَها وأكملَها وأجمعَها كما ظنّه الظانّ لكان واسطة عقدها في النظام، وأكثرِها استعمالاً في حمد ذي الجلال والإكرام"١. اهـ. وبهذا التحقيق الذي ذكره ﵀ يتبيّن ضعف هذه الصيغة في الحمد من جهة الرواية، وأنها لو كانت صحيحةً ومشتملةً على أكمل الصيغ لما عدل عنها رسول الله ﷺ، ولما آثر غيرها عليها، قالت عائشة ﵂: "كان رسول الله ﷺ يستحبّ الجوامع من الدعاء، ويدَعُ ما سوى ذلك"، رواه أبو داود وغيرُه. وسبق أن مرّ معنا قول النبي ﷺ: "أفضلُ الدعاء الحمد لله"، وبهذا يُعلم أنَّ هذه الصيغة في الحمد لو كانت أكملَ لما تركها رسول الله ﷺ. ثم إنَّه أيضاً لا يمكن للعبد أن يحمد الله حمداً يوافي نعمة واحدة من نعم الله، فضلاً عن موافاته جميع نعم الله، ولا يمكن أن يكون فعلُ العبد وحمدُه له مكافئاً للمزيد، قال ابن القيّم ﵀: "فهذا من أمحل المحال، فإنّ العبد لو أقْدَرَه الله على عبادة الثَّقلين لم يقم بشكر أدنى نعمة عليه ... فمن الذي يقوم بشكر ربِّه الذي يستحقه سبحانه فضلاً عن أن يكافئه"٢.

١ صيغ الحمد المطبوع باسم مطالع السعد (ص:٩٨) . ٢ صيغ الحمد المطبوع باسم مطالع السعد (ص:٤١،٤٤) .