As for the narration with the hamzah carrying a kasrah—“Indeed, all praise and all blessing are Yours”—the sentence is independent, and the talbiyah is not qualified by this reason. Rather, it is an absolute response in every circumstance. This is why they said that the narration with the kasrah is broader and more comprehensive, and is therefore preferable. That is, one should say, “Indeed, all praise and all blessing are Yours,” and not, “That all praise and all blessing are Yours.” If one were to say it that way, however, it would still be permissible.

Praise and commendation share what is known as major derivation: that is, the letters h, m, and d occur in both words, though in a different order. But is praise the same as commendation, or is there a difference between them?

The answer is that the correct view is that there is a great difference between them, for praise is founded upon love and veneration. Commendation, however, does not necessarily entail this: it may be founded upon them, or it may not. I may commend a man for whom I have neither love nor veneration in my heart, but only because I desire what he may give me, even though my heart neither loves nor venerates him.

Praise, on the other hand, must be founded upon love and veneration. Thus, we define praise as describing the one praised as possessing perfection, out of love and veneration. No one can deserve such praise in its complete sense except Allah, Exalted is He.

Some define praise as commending someone for voluntary good deeds—that is, commending the one praised for what he does willingly of his own accord. This definition is incorrect. It is disproved by the authentic hadith in which Allah says: “I have divided the prayer between Myself and My servant into two halves. When he says, ‘All praise is for Allah, Lord of all worlds,’ He says:”