Allah the Exalted said: << قل الحمد لله وسلام على عباده الذين اصطفى ءآلله خير أما يشركون >

Then he said: [Surah al-Naml: 59]. "Say, O Muhammad: Praise be to Allah for the destruction of the disbelievers from the past nations".
[Surah al-Naml: 59] The command is for the Prophet (peace and blessings be upon him) or for every rational person to whom it can be directed.
And his saying: [Surah al-Naml: 59] Here, what is praised for is stated in general terms, so it is broader than what the author said. Even though the context implies what the author said, it must be taken in its generality, and the destruction of the disbelievers is included among the things for which praise is due.
Because it proceeds according to His justice, by taking these people, and according to His grace, by the Prophets and the believers, where He took their enemies.
But we say: Praise be to Allah. This is general; praise is due for all His attributes, and for the beauty of His actions. His actions are all good and His attributes are all perfect, so He is praised for this and for this. And the destruction of the disbelievers of the nations is among the things for which praise is due. This is the secret behind the fact that Allah the Exalted did not say: "Say, praise be to Allah for this." Rather, He said: [Surah al-Naml: 59] so that Allah (Blessed and Exalted is He) is praised in every state. And among the things for which He is praised is the destruction of those who denied the Messengers.
"

and peace upon His servants whom He has chosen

وَسَلامٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى

[An-Naml 27:59]

them " This object was estimated by the author.
[Surah al-Naml: 59]? Or is it an independent sentence, a statement from Allah (Glorified and Exalted is He) that He spoke to those He chose and saved?
There is a possibility for both, but which is closer to the context?
The student: It is said with praise and peace, both together. It is said: Praise be to Allah for the destruction of the disbelievers, ....

The Shaykh : And in it there is a possibility, and neither of the two possibilities is stronger in my view, because each has a point. A person is commanded to praise Allah and commanded to send peace upon the servants of Allah.
And likewise, Allah (Blessed and Exalted is He) is praised for the perfection of His attributes. Then His informing that He sent peace upon these people is also among the things for which He is praised, because the removal of harm is like the bringing of blessings.
And in this there is a benefit, which is that the servants whom Allah has chosen have been granted peace, so what befell these disbelievers will not befall them. And Allah the Exalted is praised for both: for the destruction of the disbelievers, and for sending peace upon His servants whom He has chosen.
And his saying: means: He chose them. And Allah (Blessed and Exalted is He) creates what He wills and chooses; He chooses what He creates and selects.
So among what He chose from the children of Adam is that He chose the Prophets, as Allah the Exalted said: [Surah Sad: 47], and He also chose the believers, for the believers are chosen in relation to the disbelievers, and the Prophets are more specific in piety.
And being chosen, like other attributes, varies according to the causes of being chosen that the servant fulfills. So the more upright a person is in worshipping Allah and the more he honors Allah (Glorified and Exalted is He), the more chosen he is.
"

Allah

آللَّهُ

[Surah al-Naml: 59] with the realization of both hamzas, Al-Allahu, and replacing the second with an alif—Al-Allahu—and its facilitation—Allahu—and inserting an alif between the facilitated one and the other, and leaving it out ".
The student: ....

The Shaykh : The realization of two hamzas, and replacing the second with an alif; these two are clear.
The student: And what is the first one?

The Shaykh : The realization of the two hamzas, Al-Allahu; replacing the second with an alif is our known recitation, Al-Allahu.
The facilitation has two characteristics: an alif is inserted between them—between the hamza and the facilitated one—and it is left out. So the recitations are now four.
The student: Meaning the first is with the realization of the two hamzas, but the fourth recitation is the facilitation of the second hamza without elongation.

The Shaykh : The third recitation is the facilitation of the second hamza, but with an alif or without an alif. So the recitations are now four.
Then he said: "

Allah is better

آللَّهُ خَيْرٌ

for those who worship

than what they associate [with Him]

أَمَّا يُشْرِكُونَ

[Surah al-Naml: 59] with the taa and the yaa, meaning: the people of Mecca, for their gods are better for their worshippers ".
His saying: The author restricted it to being better for those who worship Him, and the correct view is that it is an absolute goodness for those who worship Him. And this implies benevolence, and for His perfection, and this implies majesty and greatness.
So here we do not say: Allah is better only for those who worship Him, but Allah is better in all His attributes, in His benevolence and His giving, because the verse is absolute, so it must be taken as absolute. And making it absolute is more perfect than restricting it, because for example, this might be better for one who deals with him, but he does not have absolute goodness.
.... This man deals with a person, and when he deals with him, he gives him more than he deserves, but in his other attributes he is bad, and he is good in his other attributes, but when he deals with this man, he might not give him what he deserves, so the first is better for him than the second, and yet he is deficient.
So the author's saying: " better for those who worship Him " this is questionable.
First: that it is a restriction of the absolute without evidence.
Second: that this restriction does not imply superiority. And therefore it must be said: Allah is better in everything, in His attributes and in His reward and recompense for those who worship Him.
[Surah al-Naml: 59] means: or the idols and others that they associate with Allah. And the answer? Rather, Allah is better. And therefore, when you read something like this, you should say: Rather, Allah.
And this equation does not imply approximation or similarity, for one may compare two things while the second side is devoid of them. Allah the Exalted said: [Surah al-Furqan: 24] even though there is no stable fire in it, and there is no good resting place in it. Rather, they prefer between two opposite things, and it is said, for example: Winter is more severe than summer, or they say more eloquently than this: Winter is colder than the heat of summer, even though the heat of summer has no coldness.
So the result is: that this does not imply similarity or equality, but does it imply deficiency? We say: Yes. It implies deficiency because it suggests participation, except in the context of condescension... in the context of condescension, it does not imply deficiency.
The poet says:
Have you not seen that the value of the sword is diminished
when it is said that the sword is sharper than the stick
But in condescension, it does not indicate deficiency. So these idols with which they associate with Allah, their worshippers want them to benefit them in bringing benefit or repelling harm.
So we say to them: Which is better in goodness, the idols or Allah? By way of condescension with the opponent, because these people claim that there is goodness in their gods. So it is said to them: [Surah al-Naml: 59] meaning: according to your claim, even though there is no absolute goodness in them.
And his saying: [Surah al-Naml: 59] Is this connected or disconnected?
The student: Connected.

The Shaykh : Connected, ... what is the difference between the connected and the disconnected so that we can rule on it?
The student: The disconnected means .....

The Shaykh : The connected means: that it is between two equals, and as for the disconnected, it is between two unequal things. This is the difference.
Meaning: the second is disconnected from the first, and that one is connected to it. So if it becomes between two equals, then it is connected.
And also another verbal difference: that the connected is preceded by the hamza of interrogation, "Is Zayd standing or is 'Amr standing?" In it, the equal is mentioned, and it is preceded by a hamza, either realized or estimated.
And as for the disconnected, it is not mentioned between two equals, and it is not required from it, and there is no hamza before it. Reached
This now has a hamza before it, Al-Allahu, and it is also between two equals [Surah al-Naml: 59]