The servant’s existence stems from the existence of God, then he absented him from his existence with his eternal existence and connected him to it, so he said to God, so the blame that enters into his saying, “God,” subservient to him, is the reality of the Divine in the door of humility and humility, and it is from the letters of meanings, not from the letters of the alphabet. Then, Glory be to Him, presented it after the name of Himself, in order to honor it, to honor it, and to exalt it. Because of its knowledge of itself, and in confirmation of the Prophet’s (may God ’s prayers and peace be upon him) precedence of it in

His saying, “ Whoever knows himself knows his Lord,”

So he prioritized knowledge of the self over knowledge of the Lord, then it worked in the name of God to achieve connection and enable it to attain status, and when It was in the position of connection. Perhaps it was imagined that Al-Hamd was different from the Lām, so the servant lowered it

The L destroys the drawing just as the B preserves it. This is why Abu Abbas bin Al-Arif said: The scholars are mine and those who know me, so he affirmed the highest position of the L. He said in his speech and those who know by Al-Hamma, then he said in the right of the L and the truth behind all of that, then he added a warning to that and was not satisfied with this alone, so he said, by Al-Hamma. To arrive and inspire is for the knowers of the verses, and he said about the Lamite scholars, but the truth becomes clear when the drawing disappears, and this is the position of the laam, the disappearance of the drawing, so praise be to God is higher than praise be to God, for praise be to God sustains you, and praise be to God annihilates you. So if the scholar says, “Praise be to God,” meaning there is no praiser of God but Him, then it is more likely that it should not be, then praiseworthy. Other than Him, the common people say, “Praise be to God,” that is, there is no praisew