Majmu' al-FatawaIbn Taimiya

Second Discussion

Praise and gratitude each have a broader scope than the other in a different respect.

Praise is broader with respect to the grounds for which it is offered: it may be offered for all attributes, whereas gratitude is offered only for kindness shown. Gratitude is broader with respect to its means of expression: it is expressed through belief, speech, and action. Praise is expressed through action, speech, or belief.

Shaykh and Imam Zayn al-Dīn Ibn al-Munajjā al-Hanbalī raised the following objection:

This distinction concerns only that to which praise and gratitude relate. The fact that either is offered for such-and-such or expressed through such-and-such is external to its essence, so this does not constitute a distinction in their essential nature. Definitions address only intrinsic attributes, not what lies outside them.

Shaykh al-Islam Taqī al-Dīn Ibn Taymiyyah replied:

Concepts are of two kinds: independent and relational.

The definitions of independent concepts do not include their relations. As for relational concepts, there must be included in

بَحْثٌ ثَانٍ وَهُوَ أَنَّ الْحَمْدَ وَالشُّكْرَ بَيْنَهُمَا عُمُومٌ وَخُصُوصٌ. فَالْحَمْدُ أَعَمُّ مِنْ جِهَةِ أَسْبَابِهِ الَّتِي يَقَعُ عَلَيْهَا؛ فَإِنَّهُ يَكُونُ عَلَى جَمِيعِ الصِّفَاتِ وَالشُّكْرُ لَا يَكُونُ إلَّا عَلَى الْإِحْسَانِ. وَالشُّكْرُ أَعَمُّ مِنْ جِهَةِ مَا بِهِ يَقَعُ فَإِنَّهُ يَكُونُ بِالِاعْتِقَادِ وَالْقَوْلِ وَالْفِعْلِ. وَالْحَمْدُ يَكُونُ بِالْفِعْلِ أَوْ بِالْقَوْلِ أَوْ بِالِاعْتِقَادِ. أَوْرَدَ الشَّيْخُ الْإِمَامُ زَيْنُ الدِّينِ ابْنُ المنجا الْحَنْبَلِيُّ: أَنَّ هَذَا الْفَرْقَ إنَّمَا هُوَ مِنْ جِهَةِ مُتَعَلَّقِ الْحَمْدِ وَالشُّكْرِ لِأَنَّ كَوْنَهُ يَقَعُ عَلَى كَذَا وَيَقَعُ بِكَذَا خَارِجٌ عَنْ ذَاتِهِ فَلَا يَكُونُ فَرْقًا فِي الْحَقِيقَةِ وَالْحُدُودِ إنَّمَا يَتَعَرَّضُ فِيهَا لِصِفَاتِ الذَّاتِ لَا لِمَا خَرَجَ عَنْهَا. فَقَالَ شَيْخُ الْإِسْلَامِ تَقِيُّ الدِّينِ ابْنُ تَيْمِيَّة: - الْمَعَانِي عَلَى قِسْمَيْنِ: مُفْرَدَةٍ وَمُضَافَةٍ. فَالْمَعَانِي الْمُفْرَدَةُ: حُدُودُهَا لَا تُوجَدُ فِيهَا بِتَعَلُّقَاتِهَا. وَأَمَّا الْمَعَانِي الْإِضَافِيَّةُ فَلَا بُدَّ أَنْ يُوجَدَ فِي

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