And when He, glorified and exalted is He, specified Himself with sovereignty; and denied the benefit from their partners; this resulted in His saying: ﴿O mankind﴾; meaning: all of you; ﴿you﴾; meaning: specifically; ﴿the poor﴾; meaning: because you, due to the vastness of your knowledge; and the flow of your thoughts; and the spread of your intellects; your inclinations increase; and your motivations diverge; thus your need becomes great; due to your extreme weakness; and incapacity; a magnitude that makes the need of others seem non-existent; and if the news were to be made indefinite, it would not convey this meaning; ﴿to Allah﴾; meaning: the One who has all sovereignty; Al-Qushayri said: and poverty is of two types: the poverty of creation; and the poverty of attribute; the former is general; for every occurrence is in need of its Creator in the initial state of its existence; to bring it forth; and to create it; and in its second state; to sustain it; and to keep it; as for the poverty of attribute, it is the state of being devoid; so the poverty of the common people is the state of being devoid of wealth; and the poverty of the elite is the state of being devoid of [UNTRANSLATED-LATIN: i'lal]; the essence of praiseworthy poverty is the detachment of the secret from the caused effects.

And when He reminded the servant of his true description; He followed it with the mention of the Creator; by His greatest name; close to the mention of the indication of the direction by which He was described with what is mentioned; which is the encompassing of the attributes of perfection; He said: ﴿And Allah is﴾; meaning: alone; ﴿the Self-Sufficient﴾; meaning: the One who cannot be imagined to be in need; neither of you; nor of your worship; nor of anything at all; and when the Self-Sufficient from creation does not encompass his richness those who seek him; even if he encompasses them, his giving does not encompass them due to the fear of poverty; or for other reasons of hindrances; nor does the generality of the blessing enable him in anything of the things; so he does not escape from a type of blame; and praise - as Al-Harali said in the explanation of the names: is the goodness of the whole by the completion of every matter; and part; and some of it to the utmost of its perfection; so whenever a part of the whole falls short of the utmost of its perfection, that whole is not praiseworthy; and its maintainer is not praiseworthy; and Allah has created everything as it ought to be; He did not hasten anything beyond its due time and measure; and blame is a rescue that afflicts some parts when one does not see them in their entirety; nor sees all of them; thus blame for that does not occur except when taken as a portion from the whole; and praise does not occur except in a whole from which nothing has exited; so there is no praise in a part; nor blame in a whole; nor praise except in a whole; and for that reason Al-Ghazali said: the praiseworthy among the servants is the one whose returns, morals, and actions are all praised; without duality.

And He, glorified and exalted is He, has poured out His blessings upon His creation; and bestowed them outwardly; and inwardly; and made for them the ability to attain them; nothing hinders this except His ability: ﴿And the giving of your Lord is not prohibited﴾ [Al-Isra: 20]; and He does not diminish what is with Him; His giving is praise; and His withholding is praise; because He does not withhold for a purpose; but for a wisdom that is subtle beyond thoughts; so He said: ﴿The Praiseworthy﴾; meaning: everything is by His blessing with Him; and the one deserving of praise by His essence; thus this resulted in a decisive threat for whoever disobeys Him; and a severe warning: