Futyā fī Ṣīghat al-ḤamdIbn al-Qayyim

‘Shall I state my need, or has your bounty already sufficed me?
For giving is your nature.
Whenever someone praises you,
His praise spares him the need to ask.
Noble you are: neither morning nor evening
Turns you from your gracious character.’ (1)

Here is a creature who found it sufficient to praise another creature. How much more, then, the Creator—glory be to Him!”

I say: Supplication may mean supplication through asking or supplication through worship. Whoever extols his Lord with praise and acknowledgment of His blessings is calling upon Him in both senses: he seeks from Him, and he seeks Him. Thus, he is truly a supplicant. Allah Most High says:

“He is the Ever-Living; there is no god but Him. So call upon Him, devoting your worship sincerely to Him. Praise belongs to Allah, Lord of the worlds (65).” [Ghāfir/65]

Ibn Mājah narrated in his Sunan, from ‘Abd Allāh ibn ‘Umar, that the Messenger of Allah (peace and blessings be upon him) told them:

“One of Allah’s servants said, ‘My Lord, praise belongs to You as befits the majesty of Your Face and the greatness of Your dominion.’ The two angels were overwhelmed by these words and did not know how to record them. They ascended to heaven and said, ‘Our Lord, Your servant has said something that we do not know how to record.’ Allah—exalted be He—though He knew best what His servant had said, asked, ‘What did My servant say?’ They replied, ‘Our Lord, he said: “My Lord, praise belongs to You as befits the majesty of Your Face and the greatness of Your dominion.”’ Allah—exalted be He—said, ‘Record it just as My servant said it, until he meets Me and I reward him for it.’” (2).

(1) Dīwān Umayyah ibn Abī al-Salt, p. 17. (2) Reported by Ibn Mājah, no. 2869; al-Tabarānī in al-Kabīr, 12/264, no. 13297, al-Awsat, no. 9245, and al-Du‘ā’, no. 1708; Ibn Mardawayh in his hadith fascicle of selections from al-Tabarānī, no. 169; and al-Bayhaqī in Shu‘ab al-Īmān, no. 4077. =
أَأَذكر حاجتي أم قد كفاني ... حباؤك إنَّ شيمتك الحِباءُ إذا أثنى عليك المرء يومًا ... كفاهُ من تعرُّضه الثناءُ كريمٌ لا يغيِّرهُ صباحٌ ... عن الخُلُقِ الجميل ولا مساءُ (١) فهذا مخلوقٌ اكتفى من مخلوقٍ بالثناء عليه، فكيف بالخالق سبحانه؟! قلتُ: الدعاء يراد به دعاء المسألة، ودعاء العبادة، والمُثْنِي على ربه بحمده وآلائه داع له بالاعتبارين؛ فإنه طالبٌ منه، وطالبٌ له، فهو الداعي حقيقة، قال تعالى: ﴿هُوَ الْحَيُّ لَا إِلَهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٦٥)﴾ [غافر/ ٦٥]. وروي ابن ماجة في سننه من حديث عبد الله بن عمر، أن رسول الله ﷺ حدَّثَهم: "أن عبدًا من عباد الله قال: يا ربِّ، لك الحمد كما ينبغي لجلال وجهك، ولعظيم سلطانك، فعظُمَت بالملكين، فلم يَدْريا كيف يكتبانها، فصَعَدا إلى السماء فقالا: يا رب؛ إن عبدك قال مقالةً لا ندري كيف نكتبها، قال الله – Exalté soit-Il – -وهو أعلم بما قال عبده-: ماذا قال عبدي؟ قالا: يا رب؛ إنه قال: يا ربِّ؛ لك الحمدُ كما ينبغي لجلال وجهك، وعظيم سلطانك، فقال الله – Exalté soit-Il – اكتباها كما قال عبدي حتى يلقاني فأجزيه بها" (٢).
(١) ديوان أمية بن أبي الصلت ١٧. (٢) أخرجه: ابن ماجه رقم ٢٨٦٩، والطبراني (الكبير) ١٢/ ٢٦٤ رقم ١٣٢٩٧، و (الأوسط) رقم ٩٢٤٥، و (الدعاء) رقم ١٧٠٨، وابن مردويه في جزئه الذي انتقاه على الطبرانى رقم ١٦٩، والبيهقي (شعب الإيمان) رقم ٤٠٧٧. =

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