Surah Fatiha ayat 2 Tafsir Quran 1:2

﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾
[ الفاتحة: 2]

1:2 [All] praise is [due] to Allah, Lord of the worlds -

In the Name of God the name of a thing is that by which it can be known. The Names of God exalted be He are the archetypal forms ṣuwar nawʿiyya whose specificities and ipseities hūwiyya indicate the attributes of God and His essence and which indicate by their very existence His countenance and by their individuation His oneness. For these are the outward manifestations through which He can be known; Allāh is a name for the divine essence qua essence absolutely without taking into consideration that it may be qualified by the attributes or indeed taking into consideration that it may not be so qualified; the Compassionate is the one who causes existence and perfection to flow upon all things in the measure that divine wisdom requires and to the capacity of the receiving entities qawābil from the outset of their creation; the Merciful al-Raḥīm is the one who bestows the spiritual perfection kamāl maʿnawī that has been earmarked for the human species in the end sc. in the Hereafter. It is for this reason that they say O You Who are the Compassionate One of this world and of the Hereafter yā raḥmān al-dunyā wa’l-ākhira but say O Merciful One of the Hereafter raḥīm al-ākhira the meaning then is in the perfect human all-encompassing form general and specific mercy which is the locus of manifestation of the divine essence and the greatest truth with the totality of attributes I commence and I recite. It Allāh is the Greatest Name of God. It is to this meaning that the Prophet’s ṣlʿm alluded when he said ’I have been given the sum of all excellent speech sc. The QurÌān and have been sent to complete the noble character traits makārim al-akhlāq. For words constitute the realities ḥaqāÌiq of existents mawjūdāt and their concrete substances aʿyān just as Jesus peace be upon him was called a Word from God cf. 33945. The noble character traits are the perfections of these existents and represent their specifities constituting the sources of their the existents’ actions in their entirety contained as they are in the comprehensive human microcosm kawn insānī. Herein lies a subtlety la?īfa namely that the prophets peace be upon them have made the letters of the alphabet analogous to the ranks of existents marātib al-mawjūdāt.

Hearts surge forth and answer thanks to Allah, Creator of the universe, for whom all His glorious attributes are extolled and praised

The Meaning of Al-Hamd Abu Ja`far bin Jarir said, "The meaning of الْحَمْدُ للَّهِ ( Al-Hamdu Lillah ) ( all praise and thanks be to Allah ) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation.
These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of.
Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so.
Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness.
All thanks and praise are due to Allah for these favors from beginning to end." Further, Ibn Jarir commented on the Ayah, الْحَمْدُ للَّهِ ( Al-Hamdu Lillah ), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.' It was said that the statement, الْحَمْدُ للَّهِ ( All praise and thanks be to Allah ), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes.
When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties." The Difference between Praise and Thanks Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done.
Thanks are given for what was done, not merely for characteristics. The Statements of the Salaf about Al-Hamd Hafs mentioned that `Umar said to `Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar.
What about Al-Hamdu Lillah" `Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated." Also, Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation.
When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me." Ibn Abi Hatim recorded this Hadith. The Virtues of Al-Hamd Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, "I said, `O Messenger of Allah ﷺ ! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said,
«أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ»
( Verily, your Lord likes Al-Hamd. )" An-Nasa'i also recorded this Hadith.
Furthermore, Abu `Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله»
( The best Dhikr (remembering Allah ) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.) At-Tirmidhi said that this Hadith is Hasan Gharib.
Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah ﷺ said,
«مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ»
( No servant is blessed by Allah and says,`Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired. ) Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah ﷺ said,
«إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ.
فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ.
فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.»
( A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words.
They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it. ) Al before Hamd encompasses all Types of Thanks and Appreciation for Allah The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted.
A Hadith stated,
«اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ»
( O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You. ) The Meaning of Ar-Rabb, the Lord Ar-Rabb is the owner who has full authority over his property.
Ar-Rabb, linguistically means, the master or the one who has the authority to lead.
All of these meanings are correct for Allah.
When it is alone, the word Rabb is used only for Allah.
As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object.
Further, it was reported that Ar-Rabb is Allah's Greatest Name. The Meaning of Al-`Alamin Al-`Alamin is plural for `Alam, which encompasses everything in existence except Allah.
The word `Alam is itself a plural word, having no singular form.
The `Alamin are different creations that exist in the heavens and the earth, on land and at sea.
Every generation of creation is called an `Alam.
Al-Farra` and Abu `Ubayd said, "`Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals." Also, Zayd bin Aslam and Abu Muhaysin said, `Alam includes all that Allah has created with a soul." Further, Qatadah said about, رَبِّ الْعَـلَمِينَ ( The Lord of the `Alamin ), "Every type of creation is an `Alam." Az-Zajjaj also said, "Alam encompasses everything that Allah created, in this life and in the Hereafter." Al-Qurtubi commented, "This is the correct meaning, that the `Alam encompasses everything that Allah created in both worlds.
Similarly, Allah said, قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ - قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ ( Fir`awn (Pharaoh ) said: "And what is the Lord of the `Alamin" Musa ( Moses ) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty") ( 26:23-24 ). Why is the Creation called `Alam `Alam is derived from `Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness."

(1:2) Praise *2 be to Allah, the Lord *3 of the entire universe.

[All] praise is [due] to Allah, Lord meaning

*2).
As we have already explained, the character of this surah is that of a prayer.
The prayer begins with praise of the One to whom our prayer is addressed.
This indicates that whenever one prays one ought to pray in a dignified manner.
It does not become a cultivated person to blurt out his petition.
Refinement demands that our requests should be preceded by a wholehearted acknowledgement of the unique position, infinite benevolence and unmatched excellence of the One to Whom we pray.
Whenever we praise someone, we do so for two reasons.
First, because excellence calls for praise, irrespective of whether that excellence has any direct relevance to us or not.
Second, we praise one who, we consider to be our benefactor; when this is the case our praise arises from a deep feeling of gratitude.
God is worthy of praise on both counts.
It is incumbent on us to praise Him not only in recognition of His infinite excellence but also because of our feeling of gratitude to Him, arising from our awareness of the blessings He has lavished upon us.
It is important to note that what is said here is not merely that praise be to God, but that all praise be to God alone.
Whenever there is any beauty, any excellence, any perfection-in whatever thing or in whatever shape it may manifest itself- its ultimate source is none other than God Himself.
No human beings, angels, Demigods, heavenly bodies-in short, no created beings-are possessed of an innate excellence; where excellence exists, it is a gift from God.
Thus, if there is anyone at all whom we ought to adore and worship, to whom we ought to feel indebted and grateful, towards whom we should remain humble and obedient, it is the creator of excellence, rather than its possessor.

*3).
In Arabic the word Rabb has three meanings: ( i ) Lord and Master; ( ii ) Sustainer, Provider, Supporter, Nourisher and Guardian, and ( iii ) Sovereign, Ruler, He Who controls and directs.
God is the Rabb of the universe in all three meanings of the term.

 

The Meaning of Al-Hamd Abu Ja`far bin Jarir said, "The meaning of الْحَمْدُ للَّهِ ( Al-Hamdu Lillah ) ( all praise and thanks be to Allah ) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation.
These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of.
Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so.
Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness.
All thanks and praise are due to Allah for these favors from beginning to end." Further, Ibn Jarir commented on the Ayah, الْحَمْدُ للَّهِ ( Al-Hamdu Lillah ), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.' It was said that the statement, الْحَمْدُ للَّهِ ( All praise and thanks be to Allah ), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes.
When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties." The Difference between Praise and Thanks Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done.
Thanks are given for what was done, not merely for characteristics. The Statements of the Salaf about Al-Hamd Hafs mentioned that `Umar said to `Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar.
What about Al-Hamdu Lillah" `Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated." Also, Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation.
When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me." Ibn Abi Hatim recorded this Hadith. The Virtues of Al-Hamd Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, "I said, `O Messenger of Allah ﷺ ! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said, «أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ» ( Verily, your Lord likes Al-Hamd. )" An-Nasa'i also recorded this Hadith.
Furthermore, Abu `Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said, «أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله» ( The best Dhikr (remembering Allah ) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.) At-Tirmidhi said that this Hadith is Hasan Gharib.
Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah ﷺ said, «مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ» ( No servant is blessed by Allah and says,`Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired. ) Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah ﷺ said, «إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ.
فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ.
فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.» ( A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words.
They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it. ) Al before Hamd encompasses all Types of Thanks and Appreciation for Allah The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted.
A Hadith stated, «اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ» ( O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You. ) The Meaning of Ar-Rabb, the Lord Ar-Rabb is the owner who has full authority over his property.
Ar-Rabb, linguistically means, the master or the one who has the authority to lead.
All of these meanings are correct for Allah.
When it is alone, the word Rabb is used only for Allah.
As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object.
Further, it was reported that Ar-Rabb is Allah's Greatest Name. The Meaning of Al-`Alamin Al-`Alamin is plural for `Alam, which encompasses everything in existence except Allah.
The word `Alam is itself a plural word, having no singular form.
The `Alamin are different creations that exist in the heavens and the earth, on land and at sea.
Every generation of creation is called an `Alam.
Al-Farra` and Abu `Ubayd said, "`Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals." Also, Zayd bin Aslam and Abu Muhaysin said, `Alam includes all that Allah has created with a soul." Further, Qatadah said about, رَبِّ الْعَـلَمِينَ ( The Lord of the `Alamin ), "Every type of creation is an `Alam." Az-Zajjaj also said, "Alam encompasses everything that Allah created, in this life and in the Hereafter." Al-Qurtubi commented, "This is the correct meaning, that the `Alam encompasses everything that Allah created in both worlds.
Similarly, Allah said, قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ - قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ ( Fir`awn (Pharaoh ) said: "And what is the Lord of the `Alamin" Musa ( Moses ) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty") ( 26:23-24 ). Why is the Creation called `Alam `Alam is derived from `Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness."

And on his authority it is related that Ibn ’Abbas said, regarding the saying of Allah, Exalted is He, ( Praise be to Allah ): ’He says: laudation is Allah’s in that He is kind towards His created beings and, hence, they praise Him. It is also said that laudation is Allah’s because of His excessive blessings upon His servants whom He has guided to believe in Him. It is also said: laudation, absolute unity and godhood all belong to Allah Who has neither progeny, partner, helper nor an assistant. ( Lord of the worlds ): Lord of any that has a spirit and walks about on the face of the earth and also of the dwellers of heaven. It is also said that this means: the Master of the jinn and human beings. It is also said that ( Lord of the worlds ) means the Creator of all created beings, their Provider and the One Who changes them from one state into another.

All the praises and thanks be to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).

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