Exegesis of the saying of Allah the Exalted: ((Praise be to Allah...))

Then he said: Allah the Exalted praised Himself with that, and what is meant by it is praising Him with its content, which is the establishment of praise, i.e., describing Allah the Exalted with excellence. His saying: Do the scholars say: It is for comprehensiveness, meaning all praise? And the "al" that is for comprehensiveness is the one where "every" takes its place, such as meaning every human being, meaning every human being. So the "al" is, O Muhammad ibn Nur, in .
The student: For comprehensiveness.

The Shaykh : For comprehensiveness, so its meaning is that all praise belongs to Allah. The "lam" here is for deserving and exclusivity. It is for deserving because no one deserves to be praised for their own essence except Allah Mighty and Majestic. And it is for exclusivity because the praise that encompasses all praises is not for anyone but Allah. The author says: "Allah the Exalted praised Himself with that", meaning Allah the Exalted praised Himself with this description, which is praise. What is meant by it is praising Him with the content of praise, which is describing Allah the Exalted with excellence. This is not a physical embodiment of Allah's praise, but rather praising Allah the Exalted with the content of praise, which is describing Him with excellence. If the author had said: "describing with perfection," it would have been broader. Praise is describing the one praised with perfection. This praise, if the description of perfection is repeated, becomes praise (thanaw). Allah the Exalted said: Allah responds: Allah responds: And Allah, Glorified and Exalted is He, is praised for His inherent perfection and His perfection that extends to others. That is, for His perfection in His essence and for His perfection in His action and His benevolence, Glorified and Exalted is He. So He is praised for both. As for others, they are not praised except for their action, if their action is something for which they are praised. As for praise for the essence itself, this does not happen except for Allah. For example, if we praise Allah Mighty and Majestic for His attributes of perfection, such as hearing, sight, knowledge, power, greatness, and the like, this is praise for inherent perfection. And if we praise Allah the Exalted for His benevolence and bestowal, it is praise for perfection that extends to others. If we praise Him, Glorified and Exalted is He, for sending down rain, sending down the books, sending the messengers, and repelling harm, this is praise for perfection that extends to others.