Explanation of the author's statement: "In the name of Allah, the Most Merciful, the Bestower of Mercy. Praise be to Allah, a praise that does not cease, the best of what is befitting to praise"

The Shaykh : ... (Blessed and Exalted is He) "In the name of Allah, the Most Merciful, the Bestower of Mercy". We have previously discussed the Basmalah in detail. We stated that the prepositional phrase in "In the name of Allah" is connected to a deleted, deferred verb that is appropriate to the context. Thus, when you intend to read, you say, "In the name of Allah, I read." When you perform ablution, you say, "In the name of Allah, I perform ablution." When you slaughter, you say, "In the name of Allah, I slaughter." We assumed it to be a verb because the default for actions is verbs. We assumed it to be deferred for two reasons: the first is seeking blessing in beginning with the name of Allah (Blessed and Exalted is He); the second is to indicate restriction, because fronting the dependent phrase indicates fronting the dependent [with the kasrah], which implies restriction. We assumed it to be appropriate because it is more indicative of the intended meaning. If we said, for example, "When we want to read in the explanation, in the name of Allah, I began," it is not known with what you began. But "In the name of Allah, I read" is more indicative of the intended meaning, which is what was begun with. As for the word "Allah," it is a proper name for the Creator (Exalted and Majestic is He), and it is the name that all other names follow. So much so that in His saying (Glorified and Exalted is He) , we do not say that "Allah" is a description, but rather that it is an explanatory apposition, because this name is followed by the rest of the names, so He is always described by them. As for "The Most Merciful" (al-Rahman), it is also one of the names specific to Allah (Mighty and Majestic), not applied to anyone else. "The Most Merciful" means the One characterized by vast mercy. As for "The Bestower of Mercy" (al-Rahim), it may be applied to other than Allah, and it means the One whose mercy reaches. The first is the One with vast mercy, and the second is the One whose mercy reaches. When combined with "The Most Merciful," the meaning of "The Bestower of Mercy" is that He extends His mercy to whom He wills of His servants, as He said (Glorified and Exalted is He) . Then the author said, yes, and the author began his book with the Basmalah, following the Book of Allah (Mighty and Majestic), for it begins with the Basmalah, and following the hadith , and following the Messenger (peace and blessings be upon him), for he began his letters with the Basmalah. The author said "Praise be to Allah". This is a nominal sentence consisting of a subject and a predicate. So what is the meaning of "praise"? To praise Allah means to mention Him with attributes of perfection. So praise is describing the praised one with perfection, whether that perfection is in greatness or in benevolence and blessing. So Allah the Exalted is praised for all His attributes. The letter "lam" in "to Allah"—the scholars said it is for exclusivity and deservingness. Who is the one who deserves absolute praise? Allah. The one who is praised in all circumstances has absolute praise. This is why the Prophet (peace and blessings be upon him), when good things happened to him, said , and when good things happened to him, he said . The one who has absolute praise is Allah (Mighty and Majestic), and no one else deserves it. As for others, they are praised for specific, certain things, not in all circumstances. It is also for exclusivity, meaning that the one who is exclusively entitled to complete, absolute praise is Allah; He is the one who deserves it and is exclusive to it. "A praise that does not cease". "A praise" is a verbal noun, and its operator is the verbal noun before it, so it is a verbal noun governed by a verbal noun. It has been established for us that a verbal noun with the definite article operates absolutely. Yes. "A praise". This is a confirming verbal noun for its operator, confirming its operator. How do we know it is confirming? Because when a verbal noun comes with the form or meaning of the verb, it is confirming, like . But despite that, the word "a praise," in addition to being confirming, is described by his saying "that does not cease". So it is also, by its description, clarifying the type of praise, that it is a praise that does not cease, but rather is permanent. And the Lord (Mighty and Majestic, Blessed and Exalted is He) deserves praise that does not cease, because His perfections do not cease. So likewise, the praise, which is His description with perfections, does not cease. The meaning is not that it does not cease from me in speech, no, because it does cease from me in speech. How so? I die or become preoccupied with something else. But the meaning is that Allah deserves praise that does not cease, considering that this is attributed to Allah (Mighty and Majestic), so it does not cease. "The best of what is befitting to praise". "The best of what is befitting" is a description of "a praise," so the praise is described, may Allah have mercy on him, with two descriptions: continuity in his saying "that does not cease", and perfection of type in his saying "the best of what is befitting to praise", meaning what deserves to be praised. That is, the best praise that deserves to praise Him. And thus, "what" is an indefinite described noun. "What" is an indefinite described noun, meaning the best praise that is befitting to praise Him (Blessed and Exalted is He). So the praise is described here with continuity and with perfection of type. O brothers, and with perfection of type.