"Indeed, praise and blessing are Yours, and dominion is Yours, and there is no partner to You"
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The Shaykh :"Indeed, praise and blessing are Yours" It is said that the word "in" (inna) is narrated with a kasrah (short i) and also with a fathah (short a). "That praise and blessing are Yours" So, according to the narration with the hamzah (that), the phrase "praise is Yours" is an explanatory clause, meaning "I respond to You because praise is Yours." It becomes an explanatory clause, so the talbiyah (response) is restricted by this cause, meaning because of it: "I respond to You because there is no partner to You." And according to the narration with the kasrah, the clause is an independent clause for the purpose of explanation, and the talbiyah is not restricted by the source derived from the word "in" (inna). Is that clear, everyone?
The questioner : Unclear.
The Shaykh : Now, if the narration is "Labbaik, indeed the praise is for You", "Labbaik, indeed the praise is for You," then the reason here is with the same wording in the first case, meaning "Labbaik" because the praise is for You. So now, the talbiyah is restricted by what? By this reason: "Labbaik" because the praise is for You. As for the narration with the kasrah, "Indeed the praise is for You", the sentence is introductory for the reason, and the talbiyah is not restricted by the reason; it becomes an absolute talbiyah, "Labbaik" in every case. For this reason, they said that the narration with the kasrah is more general and comprehensive, so it is preferable. That is, you say "Indeed the praise and the blessing are for You" and do not say "that the praise", and even if you said that, it would be permissible. "Indeed the praise and the blessing are for You, and the dominion". "Al-hamd" or "al-madhh" (praise and commendation): "al-hamd" and "al-madhh" agree in the greater derivation, meaning in the letters, but not in the order. Or is that not the case? They agree in the letters but not in the order. Let us look at the letters: Haa, Meem, Dal are present in both words. So, is "al-hamd" the same as "al-madhh," or is there a difference between them? The correct view is that there is a great difference between them, because "al-hamd" is based on love and magnification, while "al-madhh" is not necessarily based on that; it may be based on it or it may not. One might commend a man without love or magnification, but out of love for his gifts, for what he gives me, is that not so? Perhaps I commend a man in order for him to give me something, but my heart does not love him or magnify him. As for "al-hamd," it must be based on love and magnification. For this reason, we say in the definition of "al-hamd": what is it? Describing the one praised with perfection, out of love and magnification. And no one deserves this "al-hamd" in terms of perfection except Allah (Mighty and Majestic). So "al-hamd" means describing the one praised with perfection, out of love and magnification. And some people say that "al-hamd" is thanking for voluntary good, that one thanks the one praised for the voluntary good that he does voluntarily of his own accord. This definition is incorrect; the authentic hadith invalidates it, where Allah said:Mishkat al-Masabih 823 So Allah the Exalted made the thanking (thanaw) other than "al-hamd," and that is indeed the case. Now, "al-hamd" "al" in it is for comprehensiveness, meaning all types of praise are for Allah alone. Praise for bringing benefit, for repelling harm, for the occurrence of specific and general good, all of it is for Allah, in perfection, all of it is for Allah. And His saying "al-ni'mah" (blessing) means bestowing favor, so the blessing is for Allah. Is the correct preposition "for" (li) or "from" (min)? "Al-hamd for Allah" is clear, meaning the transitivity of "al-hamd" to Allah is clear, there is no doubt. How is "al-ni'mah" transitive with "li" (for)? [An-Nahl 16:53] Does the "li" mean "from"? Now, the "li".
The questioner : Yes.
The Shaykh : The "for" in "Indeed, praise and blessing are for You." "For You" is the predicate for praise and blessing. It is said in the answer that "blessing is for You" means that the favor is for You; you are the one who deserves the favor, the one who is said to be the bestower and the one who bestows. So it is "from" [in the sense of origin], but in reality, He is the one who bestows the favor.
Now, and his saying "Indeed, praise and blessing are Yours", we mentioned that praise (hamd) is not the same as commendation (madh). Commendation may be with love and magnification, or it may not be, but praise is love and magnification. Ibn al-Qayyim mentioned in his book *Bada'i' al-Fawa'id* an extensive discussion on the differences between praise and commendation and other words in the Arabic language that are hidden from many people, and he discussed them in detail. And he said in the course of the discussion: "Our Shaykh, meaning Ibn Taymiyyah, when he spoke about this, he brought out the amazing and the extraordinary". Is the Shaykh of Islam a grammarian? He is not a grammarian; he is not from the scholars of grammar, but from the scholars of jurisprudence and creed and the like. But nevertheless, Allah opened up for him; when he spoke about this, he brought out the amazing and the extraordinary. But as it was said: "The lightning flashed in Najd, and I said to it: *** O lightning, I am occupied with something else". Occupied with what? With what is more important than researching a word in the Arabic language and the secrets of the Arabic language. He said: "And dominion is Yours, and there is no partner to You". This is an affirmation that praise and blessing are for Allah, and He has no partner. So, if you reflect on these words and the noble meanings they contain, you will find that they encompass all types of tawhid (the oneness of Allah). And the matter is as Jabir said: "It is a call to tawhid". The Companions are the most knowledgeable people about tawhid, without doubt. So, let us return now. The types of tawhid are three. Is there anything here of tawhid al-rububiyyah (oneness of lordship)?The questioner : Yes.
The Shaykh : What? Dominion is from tawhid al-rububiyyah. Rather, tawhid al-uluhiyyah (oneness of worship) is from tawhid al-rububiyyah. Affirming tawhid al-uluhiyyah includes affirming tawhid al-rububiyyah, and affirming tawhid al-rububiyyah necessitates affirming tawhid al-uluhiyyah. For this reason, you will not find anyone who unites Allah in His uluhiyyah except that he has united Him in His rububiyyah. But some people unite Allah in His rububiyyah and do not unite Him in His uluhiyyah. And in that case, we compel them and say: if you have united Allah in rububiyyah, it is necessary for you to unite Him in uluhiyyah. For this reason, the phrase of the scholars is precise: "Tawhid al-rububiyyah necessitates tawhid al-uluhiyyah, and tawhid al-uluhiyyah includes tawhid al-rububiyyah". Now, what about the names and attributes? From his saying "Indeed, praise and blessing are Yours." We said praise is describing the praised one with perfection. The blessing is from His actions (Mighty and Majestic), from the attributes of actions, so it includes tawhid al-asma' wa al-sifat (oneness of the names and attributes). Now, how do we know that it is without tahrif (distortion of a text's meaning), ta'til (denial of the divine attributes), takyif (asking how an attribute is), or tamthil (comparing Allah to creation)? From his saying: "There is no partner to You". If we were to liken Him, we would be associating partners with Him. By this, it becomes clear that these great words include tawhid and encompass all of tawhid. And unfortunately, you hear some people during Hajj and 'Umrah saying it as if it is a song: "Labbaik Allahumma labbaik, labbaik la sharika laka labbaik" (I respond to You, O Allah, I respond to You, I respond to You, there is no partner to You, I respond to You), as if they are reciting a poem, not bringing the appropriate meaning. You say: "Labbaik Allahumma labbaik, labbaik la sharika laka, labbaik inna al-hamda wa al-ni'mah laka wa al-mulk la sharika laka" (I respond to You, O Allah, I respond to You, I respond to You, there is no partner to You, I respond to You, indeed praise and blessing are Yours, and dominion is Yours, there is no partner to You). But they stop at "Indeed, praise and blessing are Yours, and dominion is Yours," and then they say "there is no partner to You," although it is connected. The author says the man voices it. Now, this is the talbiyah of the Prophet (peace and blessings be upon him).
The questioner : Unclear.
The Shaykh : Now, if the narration is "Labbaik, indeed the praise is for You", "Labbaik, indeed the praise is for You," then the reason here is with the same wording in the first case, meaning "Labbaik" because the praise is for You. So now, the talbiyah is restricted by what? By this reason: "Labbaik" because the praise is for You. As for the narration with the kasrah, "Indeed the praise is for You", the sentence is introductory for the reason, and the talbiyah is not restricted by the reason; it becomes an absolute talbiyah, "Labbaik" in every case. For this reason, they said that the narration with the kasrah is more general and comprehensive, so it is preferable. That is, you say "Indeed the praise and the blessing are for You" and do not say "that the praise", and even if you said that, it would be permissible. "Indeed the praise and the blessing are for You, and the dominion". "Al-hamd" or "al-madhh" (praise and commendation): "al-hamd" and "al-madhh" agree in the greater derivation, meaning in the letters, but not in the order. Or is that not the case? They agree in the letters but not in the order. Let us look at the letters: Haa, Meem, Dal are present in both words. So, is "al-hamd" the same as "al-madhh," or is there a difference between them? The correct view is that there is a great difference between them, because "al-hamd" is based on love and magnification, while "al-madhh" is not necessarily based on that; it may be based on it or it may not. One might commend a man without love or magnification, but out of love for his gifts, for what he gives me, is that not so? Perhaps I commend a man in order for him to give me something, but my heart does not love him or magnify him. As for "al-hamd," it must be based on love and magnification. For this reason, we say in the definition of "al-hamd": what is it? Describing the one praised with perfection, out of love and magnification. And no one deserves this "al-hamd" in terms of perfection except Allah (Mighty and Majestic). So "al-hamd" means describing the one praised with perfection, out of love and magnification. And some people say that "al-hamd" is thanking for voluntary good, that one thanks the one praised for the voluntary good that he does voluntarily of his own accord. This definition is incorrect; the authentic hadith invalidates it, where Allah said:
I have divided the prayer into two halves between me and my servant, and my servant will receive what he asks.” When the servant says, “Praise be to God the Lord of the universe,” God most high says, “My servant has praised me.” When he says, “The Compassionate the Merciful,” God most high says, “My servant has lauded me.”
قسمت الصلاة بيني وبين عبدي نصفين فإذا قال الحمد لله رب العالمين قال حمدني عبدي وإذا قال الرحمن الرحيم قال الله تعالى أثنى علي عبديAnd whatever you have of favor - it is from Allah
وما بكم من نعمة فمن اللهThe questioner : Yes.
The Shaykh : The "for" in "Indeed, praise and blessing are for You." "For You" is the predicate for praise and blessing. It is said in the answer that "blessing is for You" means that the favor is for You; you are the one who deserves the favor, the one who is said to be the bestower and the one who bestows. So it is "from" [in the sense of origin], but in reality, He is the one who bestows the favor.
Now, and his saying "Indeed, praise and blessing are Yours", we mentioned that praise (hamd) is not the same as commendation (madh). Commendation may be with love and magnification, or it may not be, but praise is love and magnification. Ibn al-Qayyim mentioned in his book *Bada'i' al-Fawa'id* an extensive discussion on the differences between praise and commendation and other words in the Arabic language that are hidden from many people, and he discussed them in detail. And he said in the course of the discussion: "Our Shaykh, meaning Ibn Taymiyyah, when he spoke about this, he brought out the amazing and the extraordinary". Is the Shaykh of Islam a grammarian? He is not a grammarian; he is not from the scholars of grammar, but from the scholars of jurisprudence and creed and the like. But nevertheless, Allah opened up for him; when he spoke about this, he brought out the amazing and the extraordinary. But as it was said: "The lightning flashed in Najd, and I said to it: *** O lightning, I am occupied with something else". Occupied with what? With what is more important than researching a word in the Arabic language and the secrets of the Arabic language. He said: "And dominion is Yours, and there is no partner to You". This is an affirmation that praise and blessing are for Allah, and He has no partner. So, if you reflect on these words and the noble meanings they contain, you will find that they encompass all types of tawhid (the oneness of Allah). And the matter is as Jabir said: "It is a call to tawhid". The Companions are the most knowledgeable people about tawhid, without doubt. So, let us return now. The types of tawhid are three. Is there anything here of tawhid al-rububiyyah (oneness of lordship)?The questioner : Yes.
The Shaykh : What? Dominion is from tawhid al-rububiyyah. Rather, tawhid al-uluhiyyah (oneness of worship) is from tawhid al-rububiyyah. Affirming tawhid al-uluhiyyah includes affirming tawhid al-rububiyyah, and affirming tawhid al-rububiyyah necessitates affirming tawhid al-uluhiyyah. For this reason, you will not find anyone who unites Allah in His uluhiyyah except that he has united Him in His rububiyyah. But some people unite Allah in His rububiyyah and do not unite Him in His uluhiyyah. And in that case, we compel them and say: if you have united Allah in rububiyyah, it is necessary for you to unite Him in uluhiyyah. For this reason, the phrase of the scholars is precise: "Tawhid al-rububiyyah necessitates tawhid al-uluhiyyah, and tawhid al-uluhiyyah includes tawhid al-rububiyyah". Now, what about the names and attributes? From his saying "Indeed, praise and blessing are Yours." We said praise is describing the praised one with perfection. The blessing is from His actions (Mighty and Majestic), from the attributes of actions, so it includes tawhid al-asma' wa al-sifat (oneness of the names and attributes). Now, how do we know that it is without tahrif (distortion of a text's meaning), ta'til (denial of the divine attributes), takyif (asking how an attribute is), or tamthil (comparing Allah to creation)? From his saying: "There is no partner to You". If we were to liken Him, we would be associating partners with Him. By this, it becomes clear that these great words include tawhid and encompass all of tawhid. And unfortunately, you hear some people during Hajj and 'Umrah saying it as if it is a song: "Labbaik Allahumma labbaik, labbaik la sharika laka labbaik" (I respond to You, O Allah, I respond to You, I respond to You, there is no partner to You, I respond to You), as if they are reciting a poem, not bringing the appropriate meaning. You say: "Labbaik Allahumma labbaik, labbaik la sharika laka, labbaik inna al-hamda wa al-ni'mah laka wa al-mulk la sharika laka" (I respond to You, O Allah, I respond to You, I respond to You, there is no partner to You, I respond to You, indeed praise and blessing are Yours, and dominion is Yours, there is no partner to You). But they stop at "Indeed, praise and blessing are Yours, and dominion is Yours," and then they say "there is no partner to You," although it is connected. The author says the man voices it. Now, this is the talbiyah of the Prophet (peace and blessings be upon him).