Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (1/268)

to Him, Most High, through a comprehensive, all-encompassing expression that includes every actual or conceivable instance of praise. This entails affirming every perfection for which the Lord Most High is praised. Accordingly, in this sense, this expression is fitting and proper only for the One whose attributes are such: the Praiseworthy, the Glorious.”1

When it is said, “All praise belongs to Allah,” this has two meanings:

The first is that He is praised for everything. Whatever His messengers, prophets, and their followers are praised for forms part of His praise—Mighty and Majestic is He. Indeed, He is the primary and intrinsic object of praise. Whatever praise they receive is theirs only by virtue of His praise. He is therefore the One praised first and last, outwardly and inwardly.

The second meaning is expressed by saying, “All praise is Yours,” meaning praise in its complete and perfect form. Such praise belongs exclusively to Allah; no one else has any share in it.

After mentioning these two meanings, Ibn al-Qayyim—may Allah have mercy on him—said: “The precise view is that praise belongs to Him in both senses: all praise in its universality and perfection is His. This is one of His exclusive prerogatives—glorified is He. He is therefore praised in every circumstance and for everything with the most perfect and greatest praise.”2

All praise, then, belongs to Allah, Lord of the worlds—abundant, pure, and blessed praise, as our Lord loves and is pleased with, and as befits the nobility of His Face and the might of His Majesty—with every all-encompassing form of praise due to Him, those we know and those we do not.

1. Ibn al-Qayyim, *Badā’iʿ al-Fawā’id* (2/92–93). 2. Ibn al-Qayyim, *Tarīq al-Hijratayn* (p. 206).

عليه تعالى باسم جامع محيطٍ متضمّنٍ لكلّ فرد من أفراد الحمد المحققة والمقدَّرة، وذلك يستلزم إثبات كلِّ كمال يُحمد عليه الربُّ تعالى؛ ولهذا لا تصلح هذه اللفظة على هذا الوجه ولا تنبغي إلا لمن هذا شأنه وهو الحميد المجيد"١. وإذا قيل: الحمد كلّه لله، فإنَّ هذا له معنيان: أحدهما: أنّه محمودٌ على كلِّ شيء، وهو ما يُحمد به رسله وأنبياؤه وأتباعهم، فذلك من حمده ﵎، بل هو المحمود بالقصد الأول وبالذات، وما نالوه من الحمد فإنّما نالوه بحمده، فهو المحمود أوّلاً وآخراً وظاهراً وباطناً. والمعنى الثاني: أن يُقال: لك الحمد كلّه أي التامّ الكامل هذا مختصٌّ بالله ليس لغيره فيه شركه. قال ابن القيّم ﵀ بعد أن ذكر هذين المعنيين: "والتحقيق أنَّ له الحمد بالمعنيين جميعاً، فله عمومُ الحمد وكمالُه، وهذا من خصائصه سبحانه، فهو المحمود على كلِّ حال، وعلى كلِّ شيء أكمل حمد وأعظمه"٢. فالحمد لله رب العالمين حمداً كثيراً طيِّباً مباركاً فيه كما يحب ربُّنا ويرضى، وكما ينبغي لكرم وجهه وعِزِّ جلاله بمجامع حمده كلِّها ما علمنا منها وما لم نعلم.

١ بدائع الفوائد لابن القيم (٢/٩٢،٩٣) . ٢ طريق الهجرتين (ص:٢٠٦) .