PRAISE BE TO ALLAH الحَمدُ لِلَّه

Why Hamd and not Madh or Shukr?

The meaning of Al-Hamd is the homage (Thana) paid for a grace – whether favour or something else- with love and reverence. So Al-Hamd is to remember the merits of the other, whether that homage (Thana) was for an attribute from its intrinsic attributes like knowledge, patience, mercy and bravery, or for its giving or courtesy upon others. Al-Hamd will only be for the living-being with intellect.

It is well known that there is a difference between Al-Hamd(praise) and Al Madh (compliment). So you may compliment (Al Madh) an inanimate thing, and you may compliment an animal but you do not praise (Hamd) it. Sometimes you will give a statement of compliment (Madh) regarding a rooster, cow, dog, gold and a pearl or other than that, but you will not praise (Hamd) it.

It came in the tafseer of Al-Razi:

“(Al Madh -compliment-) may be [expressed for both]  living and non-living entities. One who sees an incredibly beautiful pearl or gem might express madh for them, but it is impossible that he would give hamd. The former (Madh) is more encompassing than the latter.”  ¹

Also from what was mentioned relating to the difference between the two is:

“Indeed (Madh) compliment maybe given before [or without] an act of kindness (الإحسان) [from the one praised], whereas hamd is only after kindness.” ²

As for (Hamd) praise, it will not happen except after performance of good, because (Hamd) will be for that which occurs from good merits in qualities or action.

Therefore, the one who does not have characteristics which deserve to be praised (Hamd), will not be praised (Hamd), and the one who did not do any good actions will not be praised.

Also mentioned in Tafseer Al-Razi:³ while he ﷺ said: مَنْ لم يَحمْدِ الناسَ لم يحمدِ الله “one who does not praise (Hamd) people, he does not praise Allah.” “⁴

We understand from he difference between madh and hamd from His (swt) saying: ٱلْحَمْدُ للَّهِ is that Allah is living and He possesses the most beautiful attributes and beautiful acts, so we praised Him for His attributes and for His acts and kindness. If He had said: المدح لله, it would not have informed any of that.

There is another difference between Hamd and Madh, and it is that in Hamd is glorification, reverence and love, which does not exist in Madh. Therefore, the choice of Hamd was more suitable than the choice of Madh.

The Arabs differentiated between Hamd and Shukr, so they said: “Indeed, Hamd includes when that blessing comes to you or to other than you. As for Shukr, it is specifically for favour connected to you.” ⁵

So you will thank (shukr) a person when a blessing reaches you. As for Hamd, it will not be specifically for that, so you will praise him for his favour for you or other than you. From another angle, indeed Shukr will happen only for a favour and will not happen for intrinsic qualities because you do not thank (Shukr) a person for his knowledge or his ability, although you may praise (Hamd) him for that.

It came in Lisan Al Arab: ‘Hamd and Shukr are similar. Hamd is the more general of the two, because you praise (Hamd) a person for his intrinsic qualities and for his giving but you will not thank (shukr) him for his characteristics.’⁶

So the choice of Hamd was more suitable than Shukr because it is more encompassing. So you will pay homage  (Thana) to  Him because His blessing has reached you and all creation. You praise Him because of His most beautiful intrinsic attributes even if nothing was connected from them to you. Therefore, the choice of Al-Hamd was more suitable than Madh and Shukr.

Why was it not a verbal sentence?

This is from one angle and from another angle He said: ٱلْحَمْدُ للَّهِ and did not say: ‘I praise Allah’ أحمدُ الله or ‘We praise Allah’ نَحمدُ الله and what He (swt) said is more suitable from many aspects.

 Firstly, that our saying “أَحمدُ الله” or “نحمد الله” is restricted to a specified subject. So the subject of أحمد is the speaker (1st person) and the subject of نحمد are the speakers (1st person plural). Whereas the expression ٱلْحَمْدُ للَّهِ is unrestricted, which means you do not specify a determined subject and this is more suitable. This is because when you say: أحمدُ الله, you are informing of your Hamd alone, and you don’t inform of anyone other than you praising (Hamd) Him. Also if you say: نحمد الله, you are informing of the speakers (1st person plural) and not informing that anyone other than you is praising Him. Whereas the expression ٱلْحَمْدُ للَّهِ is not restricted to a determined subject. So He is praised in a manner without restriction from you or from other than you.

Secondly, when you say: أحمدُ فلاناً ‘I am praising (Hamd) such-and-such’, it does not mean that he deserves praise (Hamd). Likewise, you may thank (Thana) a person who does not deserve thanks (Thana), because maybe a person is ridiculing a person while he does not deserve ridicule. That is to say that a person may place praise (Madh) in other than its place and place ridicule in other than its place and he does actions which do not necessitate for him to do them. Therefore when you say: أحمدُ الله you are informing of your action and it does not mean that whoever you are praising (Hamd) is deserving of praise (Hamd). Whereas when you say: ٱلْحَمْدُ للَّهِ, it informs that Allah is deserving of the praise (Hamd) and it is not connected with a determined subject or doer.

Thirdly, when you say: أحمد الله or نحمد الله, it is connected with a specified time, because the verb (action and tense) is an indication of a determined time. Therefore, the imperfect verb will indicate in the present or future tense. The meaning of which is that the Hamd will not happen in other than these times in which you praise (Hamd) Him. There is no doubt that the time that a person or persons are able to praise in is limited. Therefore, every action a person performs will be restricted to time, because the most that he can do will be connected to his life, and there will be no action before or after it. Therefore, the Hamd will be less than what is necessary.

Indeed praising Allah should not be interrupted and should not be limited to a subject or time period. The expression ٱلْحَمْدُ للَّهِ is absolute without restriction to a determined time period or with a determined subject or doer. Therefore, Al Hamd is continuous without interruption.  

It came in Tafseer Al Razi: “Indeed, if He had said: أحمدُ الله, then it informs of the existence of that speaker who is able to praise Him. As for when He said: ٱلْحَمْدُ للَّهِ, He has informed, that He was praised before praise of those who praise, and before thanking of those who thank. So those, regardless whether they praised or did not praise, and regardless of whether they thanked or did not thank. Therefore, He most exalted, is praised before eternity to the end of time with His eternal praise and with His eternal words.” ⁷

Also أحمد الله is a verbal sentence and ٱلْحَمْدُ للَّهِ is a nominal sentence and the verbal sentence indicates upon occurrence and renewal, whereas the nominal sentence indicates upon permanency. The nominal sentence is stronger and more permanent than a verbal sentence. Therefore, you’re saying متبصّر ‘insightful’ is more stronger and established than يتبصّر ‘he is insightful’ and مثقف ‘cultured’ is more stronger and established than يتثقف ‘he is gaining culture’ and متدرب ‘trainee’ is more stronger and established than يتدرب ‘he is getting training’. So the choice of the nominal sentence is more suitable than the choice of the verbal sentence here because it is more indicative of continuity of praise and its continuation.  

Fourthly, our saying: ٱلْحَمْدُ للَّهِ praise be to Allah, means that Hamd and Thana is the right for Allah and for His kingship because He – most exalted – is deserving of Hamd due to the many blessings and many favours upon mankind. Therefore, our saying: ٱلْحَمْدُ للَّهِ its meaning is: Indeed All praise belongs to Allah, the right which He deserves for Himself. If He had said: أحمد الله ‘I praise Allah’, it would not have indicated upon His existence, deserving of Hamd for Himself. Certainly, the word indicating upon His existence, deserving of Hamd, is more suitable than the expression indicating that one person praised Him.

Fifthly, Hamd is an expression regarding the description of the heart, and it is the conviction of the existence of the praised one who is kind and who grants favours and is deserving of glorification and veneration. Therefore, when the human being says with His tongue أحمدُ الله, ‬but his heart was inattentive regarding the befitting meaning of glorification with reverence of Allah, then he is lying.‬‬‬‬‬‬‬‬‬

As for when he said: الحمد لله, whether he was inattentive or attentive of the meaning of glorification and veneration, then indeed he will be truthful because of its factual meaning that Hamd is the right of Allah and His authority. This meaning will occur whether or not the servant was pre-occupied with the meaning of glorification and veneration. So it was established that His saying: ٱلْحَمْدُ للَّهِ was more suitable than His saying أحمد الله. Another example is our saying: لا إله إلا الله, because lying does not enter it as opposed to our saying: أشهدُ أن لا إله إلا الله, because it may be a lie when he says أشهد and this is because He (swt) said regarding the denial of the hypocrites:  

وَٱللَّهُ يَشْهَدُ إِنَّ ٱلْمُنَافِقِينَ لَكَاذِبُونَ

Allah bears witness that the hypocrites are liars

So it was established that ٱلْحَمْدُ للَّهِ is more suitable than أحمد الله ‘I praise Allah’ or نحمد الله ‘We praise Allah’.

This is from one angle and from another angle‬‬, indeed the expression الحمد is possible to be said as nominative (rafa) (الحمدُ لله) and it is possible to be said as accusative (nasb), that is الحمدَ لله. So which of the two expressions is more suitable? ‬‬‬

The answer is that its recitation with nominative is more suitable than the recitation of accusative. The recitation of nominative indicates upon a nominal sentence, whereas the recitation of accusative indicates upon a verbal sentence with an estimatedنحمد، أو أحمد، أو احمدوا ،. The nominal sentence is stronger and more permanent than the verbal sentence because it indicates permanence.   

It came in Al Bahru Al Muhit: “and recitation of nominative is stronger in the meaning and due to this the seven (recitations) unanimously agreed upon it, because it is indicating upon the permanence of the Hamd and its establishment for Allah – most exalted. Therefore, establishing it for Allah had been informed with the Hamd, – the most exalted, and whoever made it accusative, it is necessary for its estimated governing agent to be: أحمد الله أو حمدت الله  Therefore Al Hamd is specified to its subject and it informs on renewal and occurrence.” ⁸

It came in the Tafseer al Baidawee: “Turning away from it to nominative, will only indicate upon the generality of the Hamd and it’s established without its renewal and its occurrence.” ⁹

You may say, isn’t the estimation of the command verb in the recitation of accusative not stronger than nominative, with the meaning: ‘give all praise to Allah’ احمدوا الحمدَ لله, just as your saying: الإسراع في الأمر – ‘The hastening in the matter’ – with the meaning of أسرعوا – ‘you hasten’?

The answer is no because the recitation of the nominative is always more suitable. This is because the command of anything does not mean the one commanded with it is deserving of the action (i.e. command). So your saying: praise امدحْ Zaid, does not mean that Zaid deserved to be praised and you’re saying اهجُ خالداً ridicule Khalid, does not mean Khalid deserved to be ridiculed.

The one commanded may not have conviction in what he was commanded with. The human being might be commanded with something while he is not convinced by it. Just as if you say: اذكر فلاناً بخير  ‘mention such-and-such with good’, although he doesn’t deserve to be mentioned with good, or that the one commanded does not have conviction in that. The nominative on the other hand, informs of the establishment of the thing and its continuation upon the aspect of worthiness, even if the command informs upon the aspect of permanence and continuation.

For example, صبرٌ جميلٌ ‘beautiful patience’, o youth, with the meaning of ‘be patient’. Even then الحمدُ لله is more suitable than الحمدَ لله with accusative in the notification and the command. It is, I mean: الحمد لله is more suitable than حمداً لله. That is الحمدُ لله is a nominal sentence, just as we mentioned and حمداً لله is a verbal sentence and the nominal sentence is stronger and more established than the verbal sentence, just as we mentioned previously.

What does the prefix (ال) mean?

Indeed الحمد is made definite with the ال whereas حمداً is indefinite. The definite here informs of that which the indefinite does not. That is that ال maybe a referential (العهد) ال, so the meaning will be that the known Hamd is between you and Allah. Perhaps it is ال of the the genus (الجنس) by way of including all types of Hamd. Therefore, it indicates inclusion of all types of praising. Some of them preferred the first meaning and some of them preferred the second meaning with the evidence of the Prophet ﷺ saying:

اللهم لك الحمدُ كلُّه

“O’ Allah for you is the Hamd, all of it.”

Therefore, it indicates the inclusion of the Hamd, all of it. (i.e. all types of praising.)

The strongest view that appears to me, is that both meanings are intended. That is the expression carries both possibilities together. Therefore, the meaning will be that the known Hamd is between you and Allah, and by way of inclusion and encompassing i.e. all types of Hamd. Therefore, nothing is removed from the individual Hamd nor its types.

Is it an informative or non-informative sentence?

There is disagreement regarding the sentence Al-Hamd الحمدُ لله. Is it an informative (أَخبريةٌ) or non-informative (إنشائية) sentence?

Most of the scholars took that it was an informative sentence, and its purpose is informing the permanent praise of Allah, just as you say: ‘The wealth is for Zaid’ and ‘The book is for Khaled.’ It was also said, it is non-informative because the purpose is mentioning the aspect of (Madh) thanks and glorification. Some of them said, it and its examples are informing linguistically, but the legislator has transferred it to non-informative due to the benefit of rules (ahkham) and some of them said, it is informing which includes non-informing.  

It came in Ruhu Al Maani: “Indeed the Hamd is informing of the good merits of the other with love, reverence and thanks (Madh). It is informing of the good merits, and due to this Hamd was informing which is including non-informative and Al-Madh was informing exclusively.”

This is the strongest view in my opinion because informative and non-informative are both possible for glorification. Therefore, the two meanings combine together and the expression of the mentioned Hamd in the chapter, I mean: الحمد لله is more suitable than إن الحمد لله from more than one aspect. That is because the situation is not a situation of doubt and rejection, therefore it does not require emphasis. Indeed, it is directed to the believers who will establish that and they will not reject it.

Does it require emphasising with “Indeed” (إن)?

This is from one angle, and from another angle, indeed the expression: الحمد لله, is possible for informing and non-informing of glorification just as we mentioned, so two meanings are combined. If you said: إن الحمد لله, it would have become informative exclusively, and non-informing would not be possible. The opposite of that is supplication because it is non-informative. Therefore, when إن enters upon it, it leaves from supplication to informing, because your saying: رحمة الله عليه, and الله يغفر له is a supplication. Therefore, when إن enters upon it, you will say: إن رحمة الله عليه و إن الله يغفر له, and the speech will be informing, not a supplication. Therefore, الحمدُ لله is more suitable than إن الحمد لله since in it exists the two combined meanings of informing and non-informing.

Should the prepositional phrase be brought first?

The expression الحمدُ لله is more suitable here than لله الحمد from more than one aspect.

The expression للهِ الحمدُ is a specification or removal of the doubt from the one claiming that Hamd is for other than Allah or claiming that there is an entity which shares with Him in the Hamd. So you bring forward the prepositional phrase (jarr and majroor) to remove this doubt or for the purpose of a specification. When the situation is not a situation of removal of doubt, and there is no one claiming that Al Hamd is for other than Allah, then bringing forward the prepositional phrase is for the purpose of a specification. This is from one angle, and from another angle, indeed praising in the world is not specific to Allah only. Some of the people may praise others. So the teacher, he deserves praise from the student, and the just ruler deserves praise from the citizens. In the hadith:

مَنْ لم يحمد الناس، لم يحمد الله

“Anyone who does not praise the people, he has not praised Allah”.

The meaning of this is that you recognise for every possessor of virtue his virtue. Allah, exalted, said regarding censoring some people:

وَيُحِبّونَ أَن يُحمَدوا بِما لَم يَفعَلوا

and they love to praise with what they did not do (Aal-Imran, 3:188)

Therefore, they were praised for what they didn’t do, so there is no objection to that.

 It came in the tafseer of Al Razi, ‘the difference between His saying: ٱلْحَمْدُ للَّهِ and His saying: إِيَّاكَ نَعْبُدُ, why did He bring (Allah) first in worshiping? … He did not bring إِيَّاكَ نَعْبُدُ in Al-Hamd. … Indeed, His saying الحمد, carries the possibility of being for Allah or for other than Allah. Therefore, when you say لله, the Hamd is restricted to Allah. As for His saying نعبد, it would have been possible for it to be for Allah and for other than Allah, and that is disbelief.’  

The point is that Hamd is permitted for other than Allah in a general manner, just as it is permitted for Allah. So foregrounding (bringing forward the prepositional phrase) of the Hamd is more appropriate. As for worship, since it is not permitted for other than Allah, then His saying إِيَّاكَ was given precedence over نعبد ‘we worship’.

We will say to whoever rejects foregrounding and backgrounding (التقديم والتأخير), that it is only according to the situation. When the situation requires foregrounding, it will be brought forward otherwise it will not. In the verses of Sura Al-Jathiya, the situation of foregrounding (التقديم) requires it. In other words, the essence of foregrounding is deserving of Hamd and it will be specified with it. Sura Al Jathiya has mentioned categories of disbelievers and detailed their beliefs and their positions regarding the signs of Allah and His messengers.

It mentioned that they took other than Allah as Supporters and helpers (Ayah 10), and that they took their desires as a god for them (Ayah 23), and that they attributed life and death to time, not to Allah,

وَقَالُواْ مَا هِيَ إِلاَّ حَيَاتُنَا ٱلدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَآ إِلاَّ ٱلدَّهْرُ

and they said there is no life except the life of the world, we will die and we will live and nothing will destroy us except time (Al Jathiya, 24)

So they did not acknowledge for Allah anything from the attributes of lordship and divinity. They did not grant his superiority over the human being. Due to this, Allah reiterated the statement that He is the one who created the heavens and the earth and whatever is between them. He is the one who gives life and causes death and that He alone is the superior one in this existence. There is no one superior to him in reality, so He, glory be to Him, said:

وَمَآ أَنَزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مَّن رِّزْقٍ فَأَحْيَا بِهِ ٱلأَرْضَ بَعْدَ مَوْتِهَا

that Allah sends the rain from the sky, and revives therewith the earth after its death (Al Jathiya, 5)

He said:

ٱللَّهُ ٱلَّذِي سَخَّرَ لَكُمُ ٱلْبَحْرَ لِتَجْرِيَ ٱلْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ * وَسَخَّرَ لَكُمْ مَّا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ جَمِيعاً مِّنْهُ

It is Allah who subjected to you the sea so that ships may sail upon it by His command and that you may seek of His bounty; and perhaps you will be grateful. And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him. (Al Jathiya,12-13)

وَخَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ بِٱلْحَقِّ

Allah created the heavens and earth with truth (Al Jathiya, 22)

قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ ٱلْقِيَامَةِ لاَ رَيْبَ فِيهِ

Say, Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt (Al Jathiya: 26)

Allah is the one who created the heavens and the earth and whatever is in it, and no one associates with   Him in that. He is the one who created the human being and He subjected to him whatever exists in the heavens and whatever exists in the earth, and He was kind enough to bestow him with blessings. Therefore, He is the one who sent the rain and He extracted the provision from the earth and He subjected the sea and He did this and He did that. Therefore, He alone is the one who is superior with regards to the reality. He is deserving of praise by way of exclusivity and restriction. So He brought forward the essence of divinity and He restricted the praise upon him because the situation requires that. This is opposite to Sura Al-Fatiha which is directed towards the believers who restrict their worship to Allah and seek constancy for guidance.

This is from one angle and from another angle, most expressions in Sura Jathiya happened upon the way of restriction:

لَهُمْ عَذَابٌ مُّهِينٌ

For they will have a humiliating punishment. (9)

مِّن وَرَآئِهِمْ جَهَنَّمُ

Before them is Hell (10)

وَلَهُمْ عَذَابٌ عَظِيمٌ

And they will have a great punishment. (10)

لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ

will have a painful punishment of foul nature. (11)

ٱللَّهُ ٱلَّذِي سَخَّرَ لَكُمُ ٱلْبَحْرَ

It is Allah who subjected to you the sea (12)

ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

Then to your Lord you will be returned. (15)

فِيهِ يَخْتَلِفُونَ

concerning that over which they used to differ. (17)

وَقَالُواْ مَا هِيَ إِلاَّ حَيَاتُنَا ٱلدُّنْيَا

And they say, ‘There is not but our worldly life’ (24)

وَمَا يُهْلِكُنَآ إِلاَّ ٱلدَّهْرُ

and nothing destroys us except time (24)

إِنْ هُمْ إِلاَّ يَظُنُّونَ

they are only assuming. (24)

مَّا كَانَ حُجَّتَهُمْ إِلاَّ أَن قَالُواْ

their argument is only that they say (25)

قُلِ ٱللَّهُ يُحْيِيكُمْ

Say, Allah causes you to live (26)

وَلِلَّهِ مُلْكُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ

And to Allah belongs the dominion of the heavens and the earth (27)

يَوْمَئِذٍ يَخْسَرُ ٱلْمُبْطِلُونَ

And the Day the Hour appears – that Day the falsifiers will lose (27)

ٱلْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

Today you will be recompensed for what you used to do (28)

ذَلِكَ هُوَ ٱلْفَوْزُ ٱلْمُبِينُ

That is what is the clear attainment. (30)

إِن نَّظُنُّ إِلاَّ ظَنّاً

We know nothing beyond conjectures (32)

بِهِ يَسْتَهْزِئُونَ

by what they used to ridicule. (33)

وَقِيلَ ٱلْيَوْمَ نَنسَاكُمْ

And it will be said, ‘Today We will forget you’ (34)

وَمَا لَكُمْ مِّن نَّاصِرِينَ

and for you there are no helpers. (34)

فَٱلْيَوْمَ لاَ يُخْرَجُونَ مِنْهَا

So that Day they will not be removed from it (35)

وَلاَ هُمْ يُسْتَعَتَبُونَ

nor will they be asked to appease [Allah] (35)

فَلِلَّهِ ٱلْحَمْدُ

Then, to Allah belongs [all] praise (36)

وَلَهُ ٱلْكِبْرِيَآءُ

And to Him belongs [all] grandeur (37)

Therefore, the situation determines the nature of foregrounding. The deserving of praise is from every angle in the chapter of Al-Jathiya.

Why was the name ‘Allah’ used and not one of His attributes?

Firstly, look how Al Hamd came with His proper name i.e. Allah. So He said: ٱلْحَمْدُ للَّهِ and He it did not use a substitute. So, He did not say for example, الحمد للخالق ‘All praise for the creator’ or the Provider (الرازق), or for the Living (للحَيِّ) or for the Capable (للقادر), and so on from the attributes of Allah and His characteristics. More precisely if He had brought any description as a substitute for the word of majesty الله, that would give the understanding that Hamd is only deserving of this description and not deserving for other than it. If He had said: الحمد للعليم ‘All praise is for the knowledgeable’, then Al Hamd would only be deserving with the description of knowledge, and had He said: الحمد للقادر ‘All praise for the capable’, that would mean that it is only deserving with the description of that ability. It’s like this for the rest of His most beautiful attributes. Allah is deserving of Hamd due to His existence only, not any other description. Therefore, it was most suitable.

Secondly, the name الله is appropriate because in His saying: إِيَّاكَ نَعْبُدُ, the word الله is suitable for servitude because this word is the most well-known statement taken from the word الإله, in other words, the one worshipped. أَلِهَ means he worshiped, so the word الله was suitable for worship. Worshiping has been interlinked frequently with the word الله in the noble Qur’an. It has been associated with it more than fifty times. For example, His (swt) saying:

بَلِ اللَّهَ فَاعبُد وَكُن مِنَ الشّاكِرينَ

Rather, worship [only] Allah and be among the grateful. (Al Zumur, 66)

قُل إِنَّما أُمِرتُ أَن أَعبُدَ اللَّهَ

I have been commanded to worship Allah (Al-Raad, 36)

قُل أَفَغَيرَ اللَّهِ تَأمُرونّي أَعبُدُ أَيُّهَا الجاهِلونَ

Say, is it other than Allah that you order me to worship, O ignorant ones? (Al Zumur, 64)

Thirdly, if it came with an attribute other than the proper name, then it would not be understood explicitly that Allah was intended by it. Therefore, if He said: الحمدُ للحَيِّ ‘All praise to the Living’, then the living (الحي) is common between Allah and other than Him, and likewise, The knowledgeable (العليم), The Capable (القادر) and the All-Hearing (السميع). Even if you bring a description other than Allah it will not be correct. So if you say, for example, الحمد للبارئ or للقيوم or لفاطر السماوات والأرض or other than this, then it would not be understood explicitly that Allah was intended by it. Therefore, mentioning الله is more suitable than mentioning another noun.

Therefore, it was clearly explained from all this that ٱلْحَمْدُ للَّهِ is more suitable than:

المدح لله

الشكر لله

أحمدُ الله أو نحمدُ الله، أو احمدِ اللهَ

الحمدَ لله

حمداً لله

إنَّ الحمدَ لله

لله الحمد

الحمدُ للحَيِّ، أو القادر، أو العليم

and so on from any of His attributes and names.

 

1. جاء في تفسير الرازي: “إن المدحَ قد يحصل للحيولغير الحي، ألا ترى أن مَنْ رأى لؤلؤة في غايةالحُسْنِ أو ياقوتة في غاية الحسن فإنه قد يمدحهاويستحيل أن يحمدها فثبت أنَّ المدح أَعمُّ من الحمد“. 

2.  ” جاء في تفسير الرازي :إن المدحَ قد يكون قبل الإحسان، وقد يكون بعده، أما الحمد فإنه لا يكونُ إلا بعد الإحسان”
3. كان المدح مَنْهياً عنه، بخلاف الحمد، فإنه مأمورٌ به، فقد قال صلى الله عليه وسلم: “احثُوا الترابَ في وجوه المَدَّاحين”. في حين قال: “مَنْ لم يَحمدِ الناسَ لم يحمدِ الله” [/efn_note: ]”Some madh is forbidden, as the Prophet ﷺ said: احثُوا الترابَ في وجوه المَدَّاحين

   “Throw dust in the faces of those who thank (undeservingly),”[efn_note: ]Recorded by Muslim 

4. The wording in the hadith pertains to shukr, not Hamd.  من لم يشكر الناس لم يشكر الله . رواه الإمام أحمد والترمذي .
   لا يَشكرِ اللهَ من لا يشكرِ الناس . رواه الإمام أحمد وأبو داود .
   إن أشكر الناس لله عز وجل أشكرهم للناس . رواه الإمام أحمد .
   
5. “إن الحمد يعمُّ ما إذا وصل ذلك الإنعامُ إليكَ أو إلى غيرك، وأما الشكر، فهو مختصٌّ بالإنعام الواصل إليك”
6. جاء في (لسان العرب) : “والحمد والشكر متقاربان والحمدُ أعمّهما، لأنك تحمد الإنسان على صفاته الذاتية، وعلى عطائه، ولا تشكره على صفاته”.
7. جاء في (تفسير الرازي) : “إنه لو قال: (أحمدُ الله) ، أفاد ذلك كون ذلك القائل قادراً على حمده، أما لما قال: {الحمد للَّهِ} فقد أفاد ذلك، أنه كان محموداً قبلَ حمدِ الحامدين، وقبلَ شُكْرِ الشاكرين. فهؤلاء سواء حمدوا، أم لم يحمدوا وسواء شكروا أو لم يشكروا، فهو تعالى محمودٌ من الأزل إلى الأبد بحمده القديم وكلامه القديم”.
8. وجاء في (البحر المحيط) : “وقراءة الرفع أمكن في المعنى، ولهذا أجمع عليها السبعةُ، لأنها تدل على ثبوت الحمد واستقراره لله تعالى، فيكون قد أخبر بأن الحمدَ مستقرٌّ لله تعالى.. ومَنْ نصب فلا بد من عامل تقديره: أحمد الله أو حمدت الله فيتخصَّصُ الحمدُ بتخصيصِ فاعلهِ وأشعر بالتجدد والحدوث”.
9. وجاء في (تفسير البيضاوي) : “وإنما عدل عنه إلى الرفع، ليدلَّ على عموم الحمد وثباته، دون تَجَدُّدِه وحدوثه”.