Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/42)

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

is immeasurably great1. The eminent scholar Ibn al-Qayyim (may Allah have mercy on him) said in his commentary on this hadith, explaining the profound subtleties and great insights it contains: “This is known as multiplied remembrance, and it constitutes greater praise than simple remembrance. This becomes apparent only when this remembrance is properly known and understood. When the person glorifying Allah says, ‘Glory and praise be to Allah, as numerous as His creation,’ his words both perform an act of glorification and convey a statement. They convey that the Lord deserves to be glorified as many times as there are creatures that have ever existed or will ever exist, without end. Thus, they express his declaration of the Lord’s transcendence, his magnification of Him, and his praise of Him to this tremendous number, which no counters can reach and no enumerators can encompass.

“They also constitute an act of glorification by the servant of this very nature. This does not mean that the glorification the servant has personally uttered actually reaches that measure and number. Rather, he declares that the glorification deserved by the Lord, Glorified and Exalted is He, extends to a number such that, were there any greater number, he would have mentioned it. Creatures continue coming into existence without numerical end, while those presently existing cannot be counted.

“The same applies to his words, ‘commensurate with His pleasure,’ which encompass two momentous meanings:

“The first is that what is intended is a glorification equal in greatness and majesty to His own pleasure, just as the first phrase describes a glorification equal to the number of His creation. There is no doubt that the Lord’s own pleasure is beyond all limit in its greatness and description. Glorification is praise of Him, Glorified is He, that entails magnifying Him and declaring Him transcendent. Since His attributes of perfection and qualities of majesty have neither end nor limit—indeed, they are greater and more majestic than that—the praise rendered to Him through those attributes is likewise limitless, for such praise corresponds to them both in what it states and in the act it performs. This meaning encompasses the first, but the converse is not true.

(1) See: Majmūʿ al-Fatāwā, 12/33.

يعظم قدرُه١، قال العلاَّمة ابن القيم ﵀ في شرح هذا الحديث وبيان ما فيه من لطائف جليلةٍ ومعارف عظيمة: "وهذا يُسمَّى الذِّكرُ المضاعف، وهو أعظمُ ثناءً من الذِّكر المفرد، وهذا إنَّما يظهرُ في معرفة هذا الذِّكر وفهمه، فإنَّ قولَ المسبِّح: "سُبْحَانَ اللهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ" تضمَّن إنشاءً وإخباراً: تضمَّن إخباراً عمّا يستحقُّه الرَّبُّ من التسبيح عددَ كلِّ مخلوق كان أو هو كائنٌ إلى ما لا نهايةَ له، فتضمَّن الإخبارَ عن تنزيههِ الرّبَّ وتعظيمه والثناءِ عليه هذا العددَ العظيمَ، الذي لا يبلغهُ العادُّون، ولا يُحصيه المُحصون. وتضمَّن إنشاءَ العبدِ لتسبيحٍ هذا شانُه، لا أنَّ ما أتى به العبدُ من التسبيح هذا قدرُه وعددُه، بل أخبر أنَّ ما يستحقُّه الرَّبُّ ﷾ من التسبيح هو تسبيحٌ يبلغ العددَ الذي لو كان في عدد ما يزيد عليه لذَكره، فإنَّ تجدُّدَ المخلوقات لا ينتهي عدداً، ولا يُحصَى الحاضر. وكذلك قوله "ورضا نفسه"، وهو يتضمَّن أمرَين عظيمَين: أحدهما: أن يكون المرادُ تسبيحاً هو في العظمة والجلال مساوٍ لرضا نفسه، كما أنَّه في الأول مخبرٌ عن تسبيحٍ مساوٍ لعدد خلقه، ولا ريبَ أنَّ رضا نفس الرَّبِّ أمرٌ لا نهاية له في العظمة والوصف، والتسبيحُ ثناءٌ عليه سبحانه يتضمّن التعظيم والتنزيه، فإذا كانت أوصافُ كماله ونعوتُ جلاله لا نهايةَ لها ولا غاية، بل هي أعظمُ من ذلك وأجلُّ، كان الثناءُ عليه بها كذلك؛ إذ هو تابِعٌ لها إخباراً وإنشاءً، وهذا المعنى ينتظمُ المعنى الأول من غير عكس.

١ انظر: مجموع الفتاوى (٣٣/١٢) .