Praise that is considered according to Islamic law.. – | ISLAMHUDAA

Praise be to God, and may blessings and peace be upon the Messenger of God, his family and companions, and those who follow him. And after:
Praise is one of the flowing sources that exist little by little, and it cannot be found in its entirety at one time, not in terms of pronunciation, as indicated by the form “subhanahu” which is in the form of a verb, which indicates multiplication, repetition, exaggeration, and succession at intervals, and as indicated by the Almighty’s saying { (So ​​that we may glorify You often) } And he said {(O you who have believed, remember Allah abundantly, and glorify Him morning and evening)} Nor in terms of meaning, because glorification is an exaltation and keeps God away from imperfection and confirms His attributes of perfection, so His saying {(Glorify the name of your Lord, the Most High)} Subha is in it the meaning of the abstract, necessary verb that has been modified by itself by weakening its essence in order to indicate the completion of the desired completion, as an indication of the great importance of the verb, and to convey the meaning of turning to the thing, accepting it and taking care of it while continuing to download and preserve it. He may also go beyond Subha with the Lām, as in his saying { (Praise be to God whatever is in the heavens and the earth, and He is the Mighty, the Wise)} So the L may be used to confirm the action and strengthen its meanings, or it may be for justification, i.e. for the sake of God and seeking His face, or it may be for specification and to show intent and sincerity with perfect will and deserving of obedience and submission to God, and it may be transgressed with the letter B, as in his saying {(And glorify the praise of your Lord before the sun rises and before it sets)} In order to benefit from accompaniment, assistance, causation, and confirmation, the word tasbih is combined into praises and glorifications, and it has two meanings in the language: one of them is the meaning of exaltation and acquittal of evil, so the verb is transitive and its meaning is moral, and the second is the meaning of saying, Glory be to God, and its interpretation is exaltation and acquittal of God from evil, so its meaning is verbal and its action is intransitive. A sibla is carved on a rosary as an abbreviation for a story Speech, and the origin of the derivation of glorification is a language from subh, which is distance and distancing. It is said, “I swam on the earth, on the road, in the water, in the kingdom of God, in thought, and in the imagination,” meaning, “I was removed and distanced from the place of its origin and immersed in it.” The connection between these meanings and glorification is that the swimmer is saved from drowning in these mentioned things, just as the one who swims is saved. God is free from polytheism and lives with remembrance and glorification of God. It may be derived from running and fast, repeated passing {(And it is He who created the night and the day and the sun and the moon, each swimming in an orbit.)} That is, they run, and tasbeeh is also taken from al-tanzih and from al-nuzaha, so it is said an honest man, meaning far from evil, so all meanings of glorification go back to distance and distancing. Al-Mawardi said (Tasbih, which is part of glorification in glorification, which is running in it to the furthest goals) and Ibn Taymiyyah says (and the command to glorify Him requires Praise and glorification, and glorification requires affirmation of the praises for which one is to be praised) and glorification according to Islamic law is an acquittal, an exaltation, and a denial. God Almighty is above evil, and in the hadith (and if he comes across a verse in which he exalts God, he glorifies him), and for this reason Ibn Abbas said (Praise is the exaltation of God Almighty from all evil), the exaltation of Himself, His names, attributes, and actions from every defect and deficiency, and from imitating Him with His creatures. But it is exaltation in which it is necessary to prove what is appropriate. With the perfection of God Almighty, praise is glorification, praise, supplication, remembrance, exception, prayer, and worship.As for bowing, glorify the Lord Almighty, and as for prostration, strive hard to supplicate, for it is certain that your prayers will be answered.» There are words that are close to the meaning of exaltation and disavowal, such as sanctification, peace, and God Almighty. Far be it from God and denial of His right, Glory be to Him, using articles of negation or interrogatives. And praise, given its meaning, is two related types. Complete praise does not occur except by their combination: – God Almighty’s transcendence of shortcomings and faults – and His transcendence of representation and likeness. God is exalted in that He The creature shares his characteristics, or the creature shares his characteristics. Representing the creature with the Creator in actions is polytheism in the unity of divinity, and representing the creature with the Creator in rights is polytheism in the monotheism of divinity, and praising God in the absence of shortcomings and defects requires proving His perfection, and praising Him in the form of representation and resemblance requires His oneness. So whoever affirms God’s attributes of perfection and majesty and denies Him shortcomings and imitation has singled Him out. With absolute perfection in which nothing partners with Him, glorification is unification, or even the origin of monotheism, because it combines negation and affirmation As for the word monotheism, it combines the meanings of exaltation, submission, obedience, worship, remembrance, and supplication. Therefore, you find it isolated or combined with the remaining good deeds, which are among them, and with the names and attributes of God, and with seeking forgiveness, and with supplication. As for glorification according to its subject, the Holy Praiseworthy glorified Himself, praising it, praising it, exalting it, and glorifying it, and in the sacred hadith, “(Glory be to Me if I take a wife or a son)“By praising Himself, He recognizes His servants by explaining what befits His perfection of names, attributes, and actions, and what is not befitting Him of shortcomings and faults. He praised Himself as a guidance and command for His servants to glorify Him verbally with the tongue, morally with the heavens, and practically with the pillars. The angels inspire praise and do not slander just as we inspire the soul and limb, and praise is a command. The prophets and believers, their followers, both jinn and mankind, are entrusted with it By choice, the seven heavens and the earth and everyone in them glorify God, and there is nothing that does not glorify His praise, but people do not understand their glorification. Praise is a common function among all rational and non-rational beings, and the non-rational is to glorify Him as a moral subjugation in the verbal language by the appearance of traces of craftsmanship in it and being one of the evidences that testify to monotheism and greatness. Its Creator and His purity from shortcomings, and it is true praise in the language of the saying that continues at all times and conditions, and He is The supplication of the people of Paradise {(Their supplication therein, Glory be to You, O God) } And their glorification is immortal, with their eternity, they inspire it and enjoy it. As for the ruling on glorification in terms of belief, all scholars agreed that it is an individual obligation for those who are accountable, and most of them said that it is recommended in prayer and outside of it, and the most correct correct view is that it is obligatory in prayer and outside of it. Why? Because glorification is a glorification and glorification of God Almighty, and it is obligatory at all times and circumstances, and because God Almighty commanded it, saying {(So ​​glorify the name of your great Lord) } The basic principle in a matter that is devoid of evidence is that it is obligatory, and glorification and remembrance are not achieved except by the wording that is consistent with the belief. This is because the wording is the template for the meaning, and what is required is the speech of the tongue by mentioning the word of Majesty while keeping it clear of deficiencies and making that apparent, and because the rule of the Sunnis is that the apparent and the hidden go together, so if the belief is obligatory, then the word indicating it is It is obligatory, for glorification is monotheism and one of the most obligatory duties, and glorification is obligatory charity for all of my fellow human beings, but it should be done in abundance such that It prevails on the tongue, and it remains a recommended and opportunity for competition among the many, and those who single out it will precede it if there are no obstacles to bringing it or it is crowded out by something that is more obligatory or better. As for the virtues of glorification, they are many, including that it is the most beloved of speech to God, and the best of it is that God has chosen it for His angels and His servants, a garden of hell through which God removes sins, even if It is abundant, a means of earning good deeds and a seed for Paradise, heavy on the scales, light on the tongue, and one of the best things a servant will bring on the Day of Resurrection. Resurrection, it is a prayer, remembrance, and worship that opens the gates of heaven and does not end, but rather remains in Paradise. God praised its people, raised their remembrance and status, and made it an aid to them in patience and the end of distress. With it, hearts are reassured and evidence of Islam and surrender. There is no better than them. Their praise is equivalent to spending money, fighting the enemy, and enduring the night. It suffices for the Qur’an for those who cannot do any of it, and the best glorification is in terms of number.”(Glory be to God and praise be to Him, according to the number of His creation, the satisfaction of Himself, the weight of His Throne, and the ink of His words)“In terms of type” (The supplication of Dhul-Nun when he supplicated while he was in the belly of the whale: There is no god but You, Glory be to You. Indeed, I have been of the wrongdoers. No Muslim man ever supplicated for anything except that God answered him.)“As for the status of praise in belief, it is the basis of monotheism in all its forms, because it is negation and affirmation, and it is legitimate praise that requires faith. Rather, it is its origin and increases with its increase, and it is one of the indications of good belief that is not valid without it. He does not describe God with shortcomings and defects except those who are His enemies or ignorant of Him, and He is It also indicates the greatest of the attributes of God Almighty, the exalted glory, freed from shortcomings and associates, and from all that It is not befitting divinity, and the Holy One, the peace and purifier of all that is not befitting divinity, and if His veil was revealed, the glory of His face (i.e. the majesty of His face and His great light) would burn whatever His sight reached of His creation, and for this reason the Almighty said {(Glory be to God, and I am not of the polytheists)} It should be noted that not every tasbih is considered legitimate, but rather it is necessary to remember and believe the meanings mentioned previously and act according to them, that is, making the heart compatible with the tongue. So tasbih is faith, monotheism, and endowment worship, and thus it is one of the most fortunate remembrances in Islam.
So, the glorification that is considered according to Islamic law means keeping hearts, thoughts, beliefs, deeds, and words away from attributing to God shortcomings, defects, imitation, and likeness, while glorifying and glorifying Him, affirming His perfect attributes and the praises for which He is praised, and acting in accordance with the requirements of these meanings.
(Written by Muhammad bin Abdullah Yasir)