of Nokounam, , session thirty-seven
Surah Al-Fatiha, as Umm al-Kitab and Fatiat al-Kitab, holds an unparalleled position in the Holy Qur'an, and its opening verse, namely
ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ
("All praise is due to Allah, the Lord of the Worlds"), encapsulates the essence of the Quranic monotheistic and devotional teachings. Due to its central role in acts of worship, especially prayer, as well as the profundity of its meanings, this verse has long been a focus of Qur'anic scholars. This treatise, relying on an in-depth analysis of the concept of amd (praise) and the Arabic definite article al- in this verse, presents a scholarly and elevated approach that transcends traditional exegeses, emphasising the totality and comprehensiveness of praise and its connection to the infinite Divine Essence. This analysis is composed systematically and in an elegant style, intended for specialised audiences and researchers in religious sciences.
amd, as praise of the Divine Essence, holds a loftier concept than shukr (gratitude). While gratitude is expressed in response to specific blessings and with consideration of material or spiritual benefit, praise is attributed unconditionally to the intrinsic perfections and infinite attributes of God. This distinction elevates amd to a sublime rank, where the praise of God is not due to bestowed favours but rather due to His perfect and boundless Essence.
From a philosophical and mystical viewpoint, amd is the perception and expression of God's absolute perfection manifested in His Essence. This concept aligns with the verse
ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ
since amd here is attributed to the Divine Essence (Allh) and the attribute of Lordship (Rabb al-lamn).
amd encompasses all the attributes of Divine beauty and majesty and is therefore an absolute and all-inclusive concept. Contrary to gratitude, which depends on particular blessings, praise is unrestricted in scope concerning Divine attributes and represents the human perception of Gods infinite perfection. This comprehensiveness renders amd a verbal and heartfelt act embracing all of Gods beautiful names and attributes.
This view aligns with the verse
وَلِلَّهِ ٱلْأَسْمَاءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا
(And to Allah belong the best names, so invoke Him by them) (Al-Arf: 180), which emphasises calling upon and praising God by all His beautiful names.
In Arabic literature, the definite article al- as a generic indicator commonly denotes the entirety or type of a concept, such as al-rajul meaning the man in a generic sense. However, this interpretation is insufficient for al-amd, as praise is a simple, indivisible concept that cannot be categorised generically. The literary generic usage is ambiguous and inadequate to convey the vastness and perfection of Divine praise and is incompatible with the exalted status of Surah Al-Fatiha.
From the perspective of Quranic eloquence, praise encompasses all existence and cannot be reduced to a commonplace or limited level. This view is consistent with Surah Al-Fatihas role as the summary of the Quran.
The definite article al- can also denote a specific or known instance, such as al-insn meaning the particular human being. However, restricting praise to a particular instance violates its comprehensiveness and absoluteness and introduces discrimination. Praise in
ٱلْحَمْدُ لِلَّهِ
cannot be reduced to a specific form because such limitation detracts from its Divine dignity.
This view aligns with the verse
قُلِ ٱلْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصْطَفَىٰ
(Say, Praise is due to Allah, and peace be upon His chosen servants) (An-Naml: 59), which attributes praise to God in an absolute and general sense.
The interpretation of al- in al-amd as totality is a novel and profound approach that presents praise as a complete and all-encompassing commendation. This totality frees praise from any limitation or ambiguity, establishing it as absolute praise for the perfect Divine Essence.
This interpretation harmonises with the Quranic eloquence and the status of Surah Al-Fatiha as Umm al-Kitab, and corresponds with the verse
فَلِلَّهِ ٱلْحَمْدُ رَبِّ ٱلسَّمَاوَاتِ وَرَبِّ ٱلْأَرْضِ رَبِّ ٱلْعَالَمِينَ
(So to Allah belongs all praise, the Lord of the heavens and the Lord of the earth and the Lord of the worlds) (Al-Jthiyah: 36).
The phrase al-amd lillh signifies all praise to all truth, indicating the profound relationship between praise and the Divine Essence. All praise refers to the comprehensiveness of commendation, and all truth to the absolute perfection of Gods Essence. These two totalities transform praise into an act exclusive to God.
Theologically, all truth refers to Gods Essence encompassing all perfections. This view corresponds with the verse
لَهُ ٱلْحَمْدُ فِي ٱلْأُولَىٰ وَٱلْآخِرَةِ
(To Him belongs praise in the first and the last [life]) (Al-Qasas: 70).
Due to its status as Umm al-Kitab, Surah Al-Fatiha is the essence of all Quranic teachings. The verse
ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ
encapsulates all concepts of monotheism, servitude, and Lordship, making amd a central notion in the Quranic epistemological system.
This Surah embraces all the doctrinal and practical principles of the Quran and guides humanity towards the recognition and praise of the Divine Essence.
All contents of the Holy Quran are implicitly contained within Surah Al-Fatiha and even within the phrase
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
(In the name of Allah, the Most Gracious, the Most Merciful). This phrase, as the beginning of the Quran, encompasses all meanings of praise and Lordship and maps the universes structure.
In prayer, pronouncing
ٱلْحَمْدُ لِلَّهِ
with the intention of totality (all praise to all truth) is essential. Without this intention, the prayer becomes spiritually void and a mere formal act.
This view aligns with the hadith A-altu Mirjul-Mumin (Prayer is the ascension of the believer), since prayer leads to ascension only through attentiveness and commitment to the meanings of the verses.
