Interpretation of the Second Verse of Surah Al-Fatiha: A Scientific and Elevated Analysis of Rab Al-Alamin

of Nokounam, , Session Thirty-Nine

Introduction

Surah Al-Fatiha, as the Opening of the Book and the epitome of Quranic knowledge, encompasses profound concepts, each verse of which, like a radiant jewel, guides the existential and epistemological dimensions of humanity towards the Truth. The second verse of this Surah,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
(Al-Fatiha: 2)

meaning All praise and gratitude belong to God, the Lord of all the worlds, is the focal point of this treatise. This analysis, adopting a scientific, mystical, and literary approach, elucidates the concept of Rab Al-Alamin and the term Alamin. The aim is to provide a coherent and profound interpretation for a specialised audience which, while remaining faithful to the Quranic text, unveils the semantic and ontological subtleties of this verse.

Section One: Explication of the Concept of Rab Al-Alamin

1.1 The Meaning of Rab Al-Alamin and Rab Al-Arbab

The verse

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
(Al-Fatiha: 2)

introduces Divine Lordship as Rab Al-Arbab the Lord of all Lords. This Lordship, in contrast to particular lords such as

رَبِّ مُوسَىٰ وَهَارُونَ
(Ta-Ha: 70)

meaning the Lord of Moses and Aaron, or

رَبِّ الْفَلَقِ
(Al-Falaq: 1)

meaning the Lord of the dawn, which are confined to specific domains, possesses a universal and absolute lordship that encompasses all realms and levels of existence.

Rab Al-Alamin, like an all-encompassing sun, saturates all levels of lordship with its light, and no realm is deprived of its radiance.

1.2 Distinction Between the General Lord and the Particular Lord

Divine Lordship in the Noble Quran is sometimes specified within a particular domain, such as

رَبِّ الْعَرْشِ الْعَظِيمِ
(Al-Muminun: 86)

meaning the Lord of the Magnificent Throne, or

رَبِّ السَّمَاوَاتِ وَالْأَرْضِ
(Ar-Rad: 16)

meaning the Lord of the heavens and the earth, and sometimes expressed in a general domain, like Rab Al-Alamin. The particular Lord is a limited manifestation of Divine Lordship, whereas Rab Al-Alamin, like an infinite ocean, contains within itself all lords and realms.

Rab Al-Alamin, like a lofty summit, unites all particular lords under the shadow of its grandeur.

1.3 The Relation Between Praise and Rab Al-Alamin

Al-Hamd lillah signifies absolute and complete praise attributed to Rab Al-Alamin. This praise, due to its encompassing all levels of existence, corresponds to the universal Divine Lordship. Surah Al-Fatiha, as a comprehensive Surah, encompasses all levels of praise and lordship within itself.

Absolute praise, like a pure spring, merges into the boundless sea of Rab Al-Alamin and manifests the comprehensiveness of Surah Al-Fatiha.

1.4 The Comprehensiveness of Surah Al-Fatiha

Surah Al-Fatiha, referred to as

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ
(Al-Hijr: 87)

meaning And indeed We have given you seven oft-repeated verses and the great Quran, known as Sab al-Mathani, is a complete Surah in which no part of the Quranic knowledge is deficient. Every lord or realm mentioned in the Quran is submerged in the Rab Al-Alamin of this Surah.

Surah Al-Fatiha, like an unparalleled treasury, has deposited all Quranic knowledge in the Rab Al-Alamin.

1.5 Inadequate Utilisation of Surah Al-Fatiha

Despite the frequent recitation of Surah Al-Fatiha in prayers and elsewhere, deep reflection upon its meanings is scarce. Due to its brevity and depth, this Surah necessitates contemplation that transcends mere superficial recitation.

Surah Al-Fatiha, like a profound spring, requires divers who delve into the depths of its meanings.

Conclusion of Section One

This section elucidated the concept of Rab Al-Alamin as universal and absolute Lordship. The distinction between general and particular lordship, the relationship of absolute praise with comprehensive lordship, and the comprehensiveness of Surah Al-Fatiha demonstrate the unparalleled status of this verse within the Quranic system. Reflection on these meanings invites the audience to a deeper understanding of Divine Lordship.

Section Two: Analysis of the Concept of Alamin

2.1 The Absence of the Word Alam in the Noble Quran

The word Alam alone does not appear in the Noble Quran; only the plural Alamin (seventy-three times, approximately forty times paired with Rab) is mentioned. This absence indicates Divine wisdom in the choice of Quranic vocabulary.

The absence of the term Alam, like a delicate veil, reveals Divine wisdom in emphasising the multiplicity of Alamin.

2.2 The Literal Meaning of Alam

The word Alam derives from the root Alam (meaning sign) and is in the form of an instrument noun (fail), that is, something through which knowledge or access to God is attained. Alam is a sign that guides humans towards the Truth.

Alam, like a shining sign, reveals the path of knowledge and access to the Truth for humanity.

2.3 Alamin as a Real Plural

Contrary to Sayutis view, which considers Alamin a quasi-plural, limited to dhawi al-uqul (the possessors of intellect), Alamin is the real plural of Alam. Sayutis argument, which assigns the singular Alam to both intellectual and non-intellectual beings but restricts the plural Alamin to intellectual beings alone, is erroneous because all entitiesfrom stone and soil to the heavens and animalspossess consciousness and signs of the Truth.

The verse

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
(Al-Isra: 44)

meaning The seven heavens and the earth and whoever is within them glorify Him, and there is not a thing but glorifies His praise, emphasises the consciousness of all creatures.

Alamin, as an interconnected collective, is the real plural of Alam and regards all beings as participants in the glorification of the Truth.

2.4 Two Types of Access Provided by Alam

Alam facilitates access to God in two forms: scientific (epistemic) access, like a leaf that guides knowledge towards God, and objective (ontological) access, like food that moves humans along the path of the Truth.

Alam, like a two-way bridge, guides humanity towards knowledge and movement towards the Truth through both scientific and objective access.

2.5 Alam as an Objective Mediator

Every particle in the Alam, through motion and ontological influence, directs humans towards God. Water and food, by sustaining life, bring humans nearer to the Truth, as the verse

كُلُّ شَيْءٍ يُسَبِّحُ بِحَمْدِهِ
(Al-Isra: 44)

indicates the glorification of all entities.

Each particle in the Alam, like a flowing stream, guides humanity towards the Divine destination.

2.6 Alam as a Single Person

Despite the multiplicity of realms, the Alam is a single person and a unified determination, like a human being who is one person with various parts. This unity manifests the Truth within multiplicity.

Alam, like a perfect human, displays a Divine unity through its multiplicity of parts.

2.7 The Reason for Using Alamin Instead of Alam

The term Alamin is used instead of Alam to direct the listeners mind, accustomed to multiplicity, towards the overall unity of the Alam. Had Rab Al-Alam been used, it would have had a broader meaning but would have been more difficult for the audience to comprehend.

Alamin, like a shattered mirror, connects multiplicity to the unity of Rab Al-Alamin.

2.8 Critique of Traditional Interpretations Regarding Alam

Views such as those of Raghib, who limit Alam to the celestial sphere, or the division of Alam into Kabir (the cosmos) and Saghir (human), are insufficient. Alam transcends these dichotomies and is an existential reality and manifestation of the Ever-Living, the One who never dies.

Alam, as a boundless manifestation of the Truth, transcends the limitations of traditional interpretations.

2.9 Alam and Human as Manifestations of Each Other

Alam and human are manifestations of each other; whatever exists in Alam exists in humans and vice versa. Humans, as the Divine vicegerent, are a comprehensive container that reflects all realms within themselves.

Humans and Alam, like two reciprocal mirrors, reflect the reality of each other.

2.10 Independent Reality of Alam

Alam is a reality and determination that manifests the Truth and is not metaphorical. Its existence depends on the Divine Essence, yet it possesses its own ontological identity.

Alam, like a wise inscription upon the tablet of existence, manifests the Divine reality.

2.11 Unity and Multiplicity in Alam

Despite the multiplicity of realms, Alam is a singular reality that encompasses all levels of existence. This unity accords with the doctrine of the Unity of Being.

Alam, like a sea of multiplicity upon the bedrock of unity, embodies the manifestation of the Truth.

2.12 Critique of Traditional Literature

Traditional literature, which elevates the singular Alam over the plural Alamin, errs. Alam, as a singular, includes all multiplicities of Alamin, and this unity demonstrates its superiority.

Traditional literature, like a dusty veil, has failed to grasp the unity of Alam behind the multiplicity of Alamin.

2.13 Alam as the Path of Spiritual Journey

The true seeker perceives Alam as a single person and does not wander within its parts but attains its overall unity. The spiritual journey is a movement from multiplicity towards unity.

The seeker, like a traveller on the path of unity, embraces Alam and reaches the Truth.

Conclusion of Section Two

This section elucidated the concept of Alamin as the real plural of Alam and as a signpost for access to the Truth. Critique of traditional interpretations, emphasis on the consciousness of all beings, and analysis of unity and multiplicity in Alam demonstrate the ontological depth of this concept. Alam, as both scientific and objective mediator, guides humanity towards knowledge and movement to the Truth.

Final Summary

The second verse of Surah Al-Fatiha,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

like a brilliant jewel, displays Divine universal lordship and the comprehensiveness of the realms. Rab Al-Alamin is the Lord and Master of all worlds, deserving absolute praise. Alamin, as the real plural of Alam, is a sign which, through scientific and objective access, guides humanity towards the Truth. Critique of traditional exegeses, including the views of Sayuti and Raghib, emphasises the necessity of re-examining literary and semantic approaches to the Quran. Surah Al-Fatiha, as Sab al-Mathani, epitomises Quranic knowledge, linking Alam and humanity within a Divine unity. This analysis, by inviting deep reflection upon this verse, calls the audience to comprehend unity within multiplicity and embark upon the journey towards the Truth.

Supervised by Sade