Likewise, what has been legislated for Muslims in their prayers, calls to prayer, pilgrimage, and festivals, as a remembrance of Allah the Almighty, is indeed in complete sentences like the statement of the caller:
(Allah is the Greatest; Allah is the Greatest. I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah.)
And the statement of the one praying: (Allah is the Greatest. Glory be to my Lord, the Most Great. Glory be to my Lord, the Most High. Allah listens to the one who praises Him. Our Lord, and to You belongs all praise. All greetings are for Allah.)
And the statement of the one performing the Talbiyah: (Here I am, O Allah, here I am) and similar phrases.
Therefore, all that Allah has prescribed of remembrance is indeed complete speech, not a single noun, whether explicit or implicit.
And this is what is called in the language a 'word', as in his saying:
"Two phrases that are light on the tongue, heavy on the balance, and beloved to the Most Merciful: 'Glory be to Allah and His is the praise, Glory be to Allah, the Most Great.'"
"The best phrase the poet Labid said: 'Indeed, everything besides Allah is false.'"
And among them is His saying the Exalted: 'Grave is the word that comes out of their mouths.'
And His saying: 'And the word of your Lord has been fulfilled in truth and justice.'
And similar uses of the term 'word' in the Book and the Sunnah, as well as in the rest of Arabic speech, refer to a complete sentence.
Just as they used the term 'letter' in place of 'word', saying: 'This is a strange letter,' meaning the word is unusual.
And Sibawayh divided speech into noun, verb, and a particle that conveys a meaning and is neither a noun nor a verb.
And each of these categories is called a particle, but the distinguishing feature of the third is that it is a particle that conveys a meaning and is not a noun.
Imagine a balance with a clear tongue and two pans; it does not wrong the weight of an atom.
Actions are presented on it on the Day of Judgment not as dry numbers, but as living images and meanings with weight and presence.
The secret is that the weight in the balance stems from the nature of truth; it is firm and solid, while falsehood is light and vanishing, even if it appears large in people's eyes.
Therefore, it is mentioned in the Quran: 'So those whose scales are heavy, they are the successful ones,' and it does not say: 'whose bad deeds outweigh,' because bad deeds do not give their owner a praiseworthy weight; rather, they bring him down.
The believer has good deeds and bad deeds.
If the light of his righteous deeds prevails, his balance becomes heavy, and his place in paradise is known by his deeds, just as those who attend Friday prayers know their homes upon leaving.
And if his bad deeds are numerous, he is punished according to them, then the rest of his good deeds deliver him, even if they are the weight of an atom, for faith does not vanish as long as a trace of it remains.
And on the contrary: whoever has no significant good deeds left—having wasted them on falsehood—has no weight; his deeds are like a mirage or ashes on a stormy day.
And among the most striking examples is the story of the card.
A card with the word of monotheism is placed on one side, and records of sins on the other side; the card outweighs them with its pure truth.
