Muslim

Hadith Commentary:
(1)
Ghayrah (protective jealousy) is an attribute of Allah, just as the other attributes are.
We affirm it upon its apparent meaning and do not interpret it figuratively in any way.

(2)
Allah’s liking of praise is for the benefit of the people, so that He may grant them reward for it, because when people praise Allah, Allah praises them among the Highest Assembly (al-mala’ al-a‘la).
In reality, Allah is independent of people’s praise and glorification.
People’s praise does not benefit Allah, nor does its omission harm Him in any way.
In the praise of Allah are included tasbih (glorification), tahleel (declaration of la ilaha illallah), and other forms of remembrance (adhkar).

Chapter of Sahih Bukhari Hadith Number: 7403: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ} :»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has mentioned in the chapter those blessed verses in which the "nafs" (self/soul) is mentioned, but in the hadith under the chapter, which is narrated from Sayyiduna Abdullah ibn Mas'ud radi Allahu anhu, there is no mention of the "nafs." In reality, Imam Bukhari rahimahullah, according to his usual practice, is alluding to other chains of transmission of the hadith in which the word "nafs" is present. Some individuals, due to their negligence, have said:
SA «ليس فى الحديث ذكر النفس، و لعل البخاري أقام استعمال ”أحد“ مقام النفس.»
"That is, some individuals have said that the word 'nafs' is not present in the hadith; perhaps Imam Bukhari rahimahullah is using the word «أحد» in place of 'nafs'." EA Hafiz Ibn Hajar rahimahullah, responding to this, writes:
«وكل هذه غفلة عن مراد البخاري، فان ذكر النفس ثابت فى هذا الحديث الذى أورده، و ان كان لم يقع فى هذه الطريق لكنه أشار إلى ذالك كعادته، . . . . . و لذالك مدح نفسه، و هذا القدر هو المطابق للترجمة.» [فتح الباري لابن حجر : 234/14]
"There is no mention of 'nafs' in the hadith; perhaps Imam Bukhari rahimahullah has used the word «أحد» in place of 'nafs'."

Hafiz Sahib rahimahullah says:
"All of this is based on negligence regarding the intent of Imam Bukhari rahimahullah. Thus, the mention of 'nafs' is established in that hadith which has not been mentioned in this narration; rather, Imam Bukhari rahimahullah, according to his usual practice, has alluded to another hadith in which these words are present: «كذالك مدح نفسه». Thus, here lies the correspondence between the chapter and the hadith."

Hadith Commentary:
It is a flaw for a person to like his own praise, but this is not a flaw in the case of the Lord, because He is deserving of praise.
No matter how much He is praised, it is still less than what He deserves.
The relevance of this hadith to the chapter is as follows: Imam Bukhari rahimahullah, by bringing this hadith, as per his usual practice, has indicated towards its other chain of transmission.
This chain has already been mentioned in the commentary of Surah Al-An'am.
In that version, there is an additional phrase: "wa li-dhalika madaha nafsahu" (and for that reason, He praised Himself), so the application of the word "nafs" (self) for the Lord is established.
Karmani did not pay attention to this, and the hadith which he had already explained in the Book of Tafsir, he forgot to mention here.
He said that the relevance is that the word "Ahad" (One) is also similar to the word "nafs" (self).

Hadith Commentary:
➊
It is a flaw and deficiency for a person to praise himself or to like being praised by others, but this is not a flaw in the case of Allah, because He is worthy of all praise.
No matter how much He is praised, it is still insufficient.
No one among the creation can praise Him as He truly deserves.
Even the Messenger of Allah (sallallahu alayhi wa sallam) said:
“O Allah! I cannot praise You as You have praised Yourself.”
(Jami‘ at-Tirmidhi, Kitab ad-Da‘awat, Hadith: 3566)

➋
The relevance of this hadith to the chapter heading is as follows: Imam al-Bukhari (rahimahullah) has alluded to the narration which he mentioned in the Book of Tafsir.
In it are the words:
“For this reason, Allah praised Himself.”
(Sahih al-Bukhari, Tafsir, Hadith: 4634)
In this narration, the term “nafs” (self) is applied to the Lord.
Allamah al-Kirmani (rahimahullah) did not reflect on the aforementioned narration; rather, he overlooked it, and thus he explained the relevance in these words: that in this narration, the word “Ahad” (One) is like “nafs” (self).
(Fath al-Bari: 13/470)
In the narration reported in the Book of Tafsir, the word “nafs” is used for the Divine Essence (Dhat) of Allah, and by this is meant the Sacred Essence.
Some people have understood from this only harm without His attributes, or in their view, it refers only to an attribute of Allah; both these interpretations are contrary to reality.
(Majmu‘ al-Fatawa: 9/292)

Hadith Commentary:
Vocabulary of the Hadith:
"wa laysa ahadun ahabbu ilayhi al-‘udhr min Allah":
The meaning of ‘udhr (excuse) can also be "apology," that Allah, exalted is He, loves for excuses to be presented to Him very much, because this is itself a form of repentance (tawbah). And in order to explain the method of repentance, Allah, exalted is He, arranged for His Books and Messengers. Another meaning of ‘udhr can be to remove one’s excuse or pretext, and for this reason Allah, exalted is He, arranged for His Books and Messengers, so that no one would have any excuse or pretext left, such as: "I did not know," "I was unaware and unfamiliar," "I was not informed of Your guidance and teachings."

Hadith Commentary: Benefits and Issues: Allah, the Exalted, is not in need of the praise and commendation of His creation, nor does He derive any benefit from their praise, nor does He incur any harm from the abandonment of praise and commendation. Rather, it is the human being who receives reward and recompense through His praise and commendation; his ranks and stations are elevated. In this way, Allah, the Exalted, likes His own praise and commendation for the sake of elevating the ranks and stations of human beings—He Himself has no personal aim or benefit attached to it.

However, the human being does not know with which words he should praise and commend Him. Therefore, Allah, the Exalted, Himself expressed His own praise in order to teach and inform the human being, so that he may praise accordingly, attain reward and recompense, develop the motivation to abstain from sins, and acquire the ability to fulfill rights and obligations.

It should be noted that Allah’s love and protective jealousy (ghayrah) are befitting to Him; they are not like the love and protective jealousy of human beings. Therefore, there is no need to interpret these as referring to their consequences, results, or necessary implications.