Meccan, [except for verse 6 which is Medinan] and its verses are 54 [revealed after Luqman]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

Whatever is in the heavens and the earth is all a blessing from Allah. He is deserving of praise and commendation for it. When He said, 'All praise is due to Allah,' and then described Himself as bestowing all worldly blessings, its meaning was that He is praised for the blessings of this world. It is like saying: praise your brother who clothed you and carried you, meaning: praise him for his clothing and carrying you.

And when He said, 'And to Him belongs all praise in the Hereafter,' it is known that He is praised for the blessings of the Hereafter, which is the reward. If you say: what is the difference between the two praises? I say: as for the praise in this world, it is obligatory because it is for a blessing granted. It is the path to attaining the blessing of the Hereafter, which is the reward. As for the praise in the Hereafter, it is not obligatory. [[Mahamud said: 'The first praise is obligatory because it is for a bestowed blessing, and the second is not obligatory because it is for a blessing that is obligatory upon the Benefactor.' Ahmad said: 'The truth in the distinction between the two praises is that the first is an act of worship that one is obliged to perform, while the second is not obligatory nor is it forced; rather, it is in the second existence like the clear manifestations in the first existence. That is why he, blessings and peace be upon him, said: 'They will be inspired to glorify Allah as they are inspired to breathe.' Otherwise, the first blessing is like the second by the grace of Allah, the Exalted, upon His servants, not by right. And Allah is the Grantor of success.]] Because it is for a blessing that is obligatory to deliver to its rightful owner [[The phrase 'a blessing that is obligatory to deliver to its rightful owner' is based on the doctrine of the Mu'tazila. As for the Ahl al-Sunnah, they do not impose anything upon Allah, nor is praise obligatory in the Hereafter, as it is not a realm of obligation. (A)]] It is merely a completion of the joy of the believers and an addition to their delight:

They enjoy it as the thirsty enjoy cold water. [[The phrase 'as the thirsty enjoy cold water' in the authentic texts refers to 'al-'atash': a condition that afflicts a person where he drinks water but is not quenched. (A)]] And He is the Wise who has perfected the affairs of both realms and managed them with His wisdom, the All-Aware of everything that exists. Then He mentioned what He encompasses in knowledge, what enters the earth from rain, as in His saying, 'And He caused it to gush forth as springs in the earth,' and from treasures, hidden things, and the dead, and all that is sufficient for it. And what comes out of it from trees and plants, and spring water, and produce, and animals, and others, and what descends from the heavens from rains, snow, hail, lightning, provisions, angels, and types of blessings and decrees, as Allah, the Exalted, said: 'And in the heaven is your provision and what you are promised.' And what ascends in it from angels and the deeds of the servants. And He, with the abundance of His blessings and the overflow of His grace, is the Most Merciful, the Most Forgiving to those who fall short in fulfilling their obligations of gratitude for it. And Ali ibn Abi Talib, may Allah be pleased with him, read: 'We descend,' with the letter 'n' and with emphasis.