than that, for it pertains to blessings, whereas commendation is broader. The same applies to glorification, for it consists in declaring Him free of imperfection and magnifying Him. Thus, when one glorifies Him with praise, one combines glorification and praise for Him (1), as we have explained at length elsewhere when discussing the true nature of glorification and praise and the meaning of glorifying Him with praise. *) (2).

He—Glorious and Exalted—is—also said:

“They say, ‘The Most Merciful has taken a son.’ Glory be to Him! Rather, they are honored servants.”

[Surah al-Anbiyā: 26]

Taking a son is an act, and He—Glorious is He—has declared Himself far above it. It is therefore known that there are acts which He—Glorious is He—has declared Himself far above. The Jabriyya (3), however, hold that He is not to be declared above any act whatsoever.

In the Hadith of the Card, which al-Tirmidhī narrated and graded authentic, as did others (4), and which al-Hākim narrated in his Sahīh, it states:

“Ninety-nine scrolls will then be spread out for him, each extending as far as the eye can see. Then it will be said, ‘You will not be wronged. You have a card with Us.’ The card will then be placed on one side of the scale and the scrolls on the other; the card will weigh heavily and the scrolls will fly up.” (5)

His words, “You will not be wronged,” are evidence that if he were not recompensed for those