its being established or authentic. It is merely a report that Abū Nasr al-Tammār narrates from Adam (peace be upon him), and this report cannot serve as proof because its chain of transmission is interrupted.

Moreover, none of Allah’s honoured creatures is reported to have uttered such a formula—not the angels, the prophets, or the finest members of this community, foremost among them the Companions of the Messenger of Allah (peace and blessings be upon him). He then cited at length the Quranic verses and hadiths containing formulas of praise, none of which includes the formula in question.

As for its meaning, he explained (may Allah have mercy on him) that this formula may convey an unsound meaning.

This is because the formula may imply that, by giving thanks for Allah’s blessings, a servant has fulfilled what he owes Allah Most High. This is unsound, for it contradicts what is abundantly established in the scriptural texts: no one can give full thanks for the blessings of Allah—exalted be He—and no words can do them justice. However much a servant praises his Lord and comes before Him with praise and gratitude, Allah’s due is greater, His goodness more encompassing, and His bounty more generous.

This meaning, which Ibn al-Qayyim (may Allah have mercy on him) rejected, is also reported to have been rejected, refuted, and disproved by a number of the early imams. Among their statements are these words of Imam Bakr ibn ʿAbd Allāh al-Muzanī (may Allah have mercy on him):

“No servant ever says ‘Praise be to Allah’ without receiving a blessing through saying ‘Praise be to Allah.’ How, then, should that blessing be repaid? By saying ‘Praise be to Allah’—and thus another blessing comes. So the blessings of Allah—exalted be He—never run out” (1).