Continuation of the exegesis of the saying of Allah the Exalted: (( ... and guides to the path of the Mighty, the Praiseworthy ))

The path was in a praiseworthy station. As for , which is a name of Allah, the Mighty is the One to whom might belongs, and Allah the Exalted possesses all the might [Fatiha:10]. The might by which He is described encompasses three meanings: the might of power, the might of subjugation, and the might of immunity. Pay attention: the might by which Allah is described has three meanings: the might of power, subjugation, and immunity. As for the might of power, it means that Allah the Exalted is of great power. As for the might of subjugation, it means that Allah is of great subjugation and dominance, and no one can overcome Him. As for the might of immunity, it means that Allah, Glorified and Exalted is He, is immune from any deficiency in any way; it is impossible for any deficiency to ever reach Him. This might is attributed to whom? To Allah, Glorified and Exalted is He. The might of power. Yes, what comes after? Subjugation and immunity. It is said, for example, "This is noble to me," meaning it is of high status in my estimation. And it is said, "This man subjugated me and overcame me." And He, the Exalted, said [Saba:23], which is the best of the verse , meaning "He overcame me." This is the might of subjugation and dominance. And it is said, "A land of 'azaz," meaning strong and hard, where the treading of feet has no effect on it. This is the might of immunity. Allah, Glorified and Exalted is He, is described with might in its three meanings. As for al-Hamid (the Praiseworthy), the author says it means "praised". It is true that the form Fa'il can mean Maf'ul, as in their saying "qatil" (killed) meaning "maqtul" (killed), and "jarih" (wounded) meaning "majruh" (wounded). But it also means the active agent, like 'Alim (All-Knowing) meaning 'Aalim (Knower), Aziz (Mighty) meaning 'Aaz (One who is mighty), and Hakim (Wise) meaning Muhakkim (One who is precise). And so it comes with this meaning. If it comes with both meanings, namely the active agent and the passive recipient, is it better to restrict it to the passive recipient and not include the active? It is inclusive. He, Glorified and Exalted is He, is al-Hamid in the sense of al-Hamid (the One who praises) and in the sense of al-Mahmud (the One who is praised). As for Him being al-Hamid (the One who praises), how often Allah, Glorified and Exalted is He, praises His believing servants. No? Does Allah praise the believers or not? If He does, then this is praise, so He is al-Hamid, Glorified and Exalted is He. As for Him being al-Mahmud (the One who is praised), it is evident that Allah the Exalted is worthy of praise in all circumstances. The conclusion is that the author's interpretation with "al-Mahmud" is deficient, and the correct view is that it means both "al-Mahmud" (the One who is praised) and "al-Hamid" (the One who praises), and that He, Glorified and Exalted is He, is worthy of praise in this world and the Hereafter. Now, is the path attributed to the name of Allah, al-Hamid? Is there evidence for this? I said its benefit is that it indicates that whoever holds fast to this path is also Mighty and Praiseworthy, praised for his adherence to this path.