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

If His beneficence, reward, blessing, and goodness are endless—and all this necessarily results from and is a fruit of His pleasure—what, then, of the attribute of pleasure itself?

His words, ‘equal to the weight of His Throne,’ affirm the Throne, its attribution to the Lord—Glorified and Exalted is He—and that it is unquestionably the heaviest of all created things; for had anything been heavier, glorification would have been weighed against that instead.

Thus, the first multiplication concerns number and quantity; the second, nature and quality; and the third, magnitude, weight, and sheer scale.

His words, ‘and as much as the ink needed for His words,’ encompass all three categories, for the ink needed for His words—Glorified and Exalted is He—has no limit in its magnitude, quality, or quantity. The Exalted says:

‘Say, “If the sea were ink for the words of my Lord, the sea would run dry before the words of my Lord ran out, even if We brought another like it to replenish it.”’ 1

And the Exalted says:

‘If all the trees on earth were pens and the sea were ink, replenished by seven more seas, the words of Allah would not be exhausted. Indeed, Allah is Almighty, All-Wise.’ 2

This means that if the sea were assumed to be ink, all the trees on earth were pens, and those pens drew upon that ink, the seas and pens would be used up, whereas the words of the Lord would neither perish nor be exhausted.

The point is that this glorification embodies such attributes of perfection and qualities of majesty as necessarily make it superior to other formulas....” Here ends his statement—may Allah have mercy on him.3

Furthermore, the scholars—may Allah have mercy on them—have drawn attention to the importance of the servant’s knowing the meanings of these

(1) Surah al-Kahf, verse 109. (2) Surah Luqmān, verse 27. (3) Al-Manār al-Munīf, pp. 27–30.
وإذا كان إحسانُه سبحانه وثوابُه وبركتُه وخيرُه لا منتهى له، وهو من موجباتِ رضاه وثمرتهِ فكيف بصفة الرضا. وقوله: "وزِنَة عرشه" فيه إثباتُ العرش، وإضافته إلى الرَّبِّ ﷾، وأنَّه أثقلُ المخلوقات على الإطلاق؛ إذ لو كان شيءٌ أثقلَ منه لوُزن به التسبيح. فالتضعيفُ الأول للعدد والكميَّة، والثاني للصفةِ والكيفية، والثالث للعِظَم والثِّقَل وكِبَر المقدار. وقوله: "ومِدادَ كلماته" هذا يعمُّ الأقسام الثلاثة ويشملها؛ فإنَّ مدادَ كلماته ﷾ لا نهايةَ لقدره، ولا لصفته، ولا لعدده، قال تعالى: ﴿قُُلْ لَوْ كَانَ الْبَحْرُ مِدَاداً لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَداً﴾ ١، وقال تعالى: ﴿وَلَوْ أَنَّمَا فِي الأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾ ٢، ومعنى هذا أنَّه لو فرض البحرُ مداداً، وجميعُ أشجار الأرض أقلاماً، والأقلامُ تستمدُّ بذلك المداد، فتفنى البحار والأقلام، وكلمات الرَّبِّ لا تفنى ولا تنفد. والمقصودُ أنَّ في هذا التسبيح من صفات الكمال ونعوت الجلالِ ما يوجب أن يكون أفضلَ من غيره ... ". اهـ كلامه رحمه الله٣. هذا وقد نبَّه العلماء ﵏ إلى أهميَّة معرفة العبد بمعاني هذه
١ سورة: الكهف، الآية (١٠٩) . ٢ سورة: لقمان، الآية (٢٧) . ٣ المنار المنيف (ص:٢٧ ـ ٣٠) .

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