is very well known.

Third: Ibn al-Qayyim (may Allah have mercy on him) summarized this fatwa in his other book, ‘Uddat al-Sābirīn (Provision for the Patient). What he states there agrees entirely with his position in this fatwa.

He says in ‘Uddat al-Sābirīn:

“As for the statement of some jurists that someone who swears to praise Allah with the finest form of praise fulfils his oath by saying, ‘All praise is for Allah—praise that matches His blessings and repays Him for His further bounty,’ this is not a report from the Messenger of Allah (peace and blessings be upon him), nor from any of the Companions. Rather, it is a report from Israelite tradition attributed to Adam. More authentic than it is: ‘All praise is for Allah, our Lord, whom we can never repay, bid farewell to, or do without.’

A servant’s praise and gratitude cannot match even a single blessing from Allah, let alone all His blessings. Nor can a servant’s deeds and praise repay Him for His further bounty. Nevertheless, the wording can be understood in a sound sense: the praise that Allah—glorified be He—deserves is praise that matches His blessings and repays Him for His further bounty, even though the servant cannot offer such praise. This is like saying: ‘All praise is for Allah—praise filling the heavens, filling the earth, filling all that lies between them, and filling whatever else You will; praise as numerous as the grains of sand and dust, the pebbles and raindrops, the breaths of all creatures, and all that Allah has created and will create.’ This describes the praise He deserves, not the praise the servant actually offers.” (1).