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

All praise and thanks be to Allah, the Lord of existence ( 2 ) Allah says, 'My servant has praised Me.' When the servant says,

(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.

 

All praise and thanks be to Allah, the Lord of existence ( 2 ) Allah says, 'My servant has praised Me.' When the servant says,

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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