Explanation of the author's statement: For this reason, he said: (Glory be to your Lord, the Lord of Majesty, above what they ascribe to Him, and peace upon the messengers, and all praise is due to Allah, the Lord of the worlds)

The Shaykh : Yes? In any case, the author is referring to the people of distortion. He says: For this reason, Allah the Exalted said — just a moment, let me complete the verse, and may Allah forgive you —: . "Subhan" (Glory be) was mentioned recently; the meaning of tasbih is purifying Allah of everything that does not befit Him. Good. He attributed lordship to Muhammad (peace and blessings be upon him), and this is a specific type of lordship, falling under the category of attributing the Creator to the created. "Rabbuka" (Your Lord) is the Lord of Muhammad. Yes, "Rabb" is an attributive noun, and the "ka" (you) is from the category of attributing the Creator to the created. Good.
It is from the category of attributing the described to the attribute. Pay attention to this, as it may be a problem for some people, because it is known that every created being is a creation. Here, the Majesty of Allah is not a creation because it is one of His attributes. So we say this is from the category of attributing the described to the attribute. And with this, "Rabb" here does not carry the meaning of "Rabb" in "Rabbuka" (Your Lord), but rather the meaning of "Rabb" is "possessor," the possessor of Majesty, just as one says: "Rabb al-dar" (the master of the house). This is a simile, meaning: the owner of the house. But for "Rabb al-'Izzah" (Lord of Majesty), we do not say this is from the category of attributing the Creator to the created, as in "Rabbuka." So "Rabb" here is from the category of attributing the described to the attribute, and it means "possessor."
And his saying: .
The student: What is its grammatical parsing, O Shaykh?

The Shaykh : It is a substitute (badal). Good. And he said: , meaning: from what the polytheists ascribe, as the author will mention.
means: upon the messengers. The author explained the meaning of the verse, then he said: . Allah praised Himself, Mighty and Majestic, after purifying Himself. After purifying Himself, He praised Him, because in praise (hamd) there is the perfection of attributes, and in glorification (tasbih) there is purification from defects. So here in the verse, He combined purification from defects through glorification and the affirmation of perfection through what? Through praise (hamd).