Yet there remains a difference between ḥamd and shukr in two respects:

1. ḥamd may be offered for blessings and for matters other than blessings, whereas shukr is limited to blessings alone. Some, however, have contested this, arguing that (1) every act of Allah is itself a blessing.

2. ḥamd is expressed by both tongue and heart, whereas shukr is manifested by tongue, heart, and bodily action. It has also been said that ḥamd is […] (2) satisfaction […] (3). If what is meant is that verbal ḥamd is not truly ḥamd, the claim is baseless; if the intent is that satisfaction constitutes one half of ḥamd, that is sound; and if the intent—following al-ʿImmānī—is that mere inward satisfaction counts as ḥamd, then the matter is debatable.

Is ḥamd restricted to the actual word ḥamd, or may it be conveyed through any broader wording? There is a difference of opinion; the stronger view is that it is general.

On careful analysis, ḥamd consists of approving the laudable attributes of the One praised and proclaiming them with the tongue; in other words, it is the act of reporting the praiseworthy qualities of the praised one along with