Al-Fatiha: (2) Al-Hamdu Lillāh (All Praise is due to Allah)

On the Meanings of Praise, Commendation, and Gratitude

There are three terms here: al-Hamd (Praise/Gratitude), al-Madḥ (Commendation), and al-Shukr (Thanksgiving).

1. Scope: Al-Madḥ can apply to living or non-living things. For instance, one might commend a perfectly beautiful pearl or ruby, but one cannot offer al-Hamd to them. Thus, al-Madḥ is more general than al-Hamd.
2. Timing: Al-Madḥ can occur before or after a favor (iḥsān), whereas al-Hamd only occurs after a favor.
3. Permissibility: Al-Madḥ can sometimes be forbidden (as the Prophet, peace be upon him, said: "Throw dust in the faces of flatterers"). However, al-Hamd is commanded absolutely (as the Prophet, peace be upon him, said: "Whoever does not thank people, does not thank Allah").
4. Object: Al-Madḥ is an expression indicating the possession of a type of virtue. Al-Hamd, however, is an expression indicating the possession of a specific virtue: the virtue of bestowing favor and kindness (inʿām and iḥsān).

This confirms that al-Madḥ is more general than al-Hamd.

Al-Hamd encompasses favors bestowed upon oneself or others, whereas al-Shukr is restricted to favors received by the speaker personally.

Since al-Madḥ applies to both the necessary being (God) and contingent beings, saying "Praise to God" (al-Madḥ li-llāh) would not necessarily imply He is an agent by choice. However, saying "Al-Hamdu Lillāh" implies that the speaker affirms that the God of the universe is not merely necessary by nature (as the philosophers claim) but is an Agent by Choice (fāʿil mukhtār).

Furthermore, "Al-Hamdu Lillāh" is superior to "Al-Shukr li-llāh" because al-Hamd is praise for every favor issued by Him, whether it reached the speaker or others. Al-Shukr is praise only for favors that reached the speaker. The former is superior because the meaning is: "Whether You have given me or not, Your favor reaches all creation, and You deserve immense praise."

It is also said that al-Hamd is for warding off affliction (balāʾ), and al-Shukr is for receiving blessings (naʿmāʾ). If one asks why the lesser (warding off affliction) is mentioned before the greater (giving blessings), there are several answers:

1. It implies: "I am grateful for the lesser of the two favors, so how much more for the greater one?"
2. Preventing harm is infinite, while giving is finite; thus, beginning with the infinite is preferable.
3. Repelling harm is more important than attracting benefit, hence its precedence.

Second Benefit: Why "Al-Hamdu Lillāh" and not "Aḥmadu Allāh"

The phrase "Al-Hamdu Lillāh" is superior to "Aḥmadu Allāh" (I praise Allah) for several reasons:

1. Pre-existence of Praise: Saying "Aḥmadu Allāh" implies the speaker is capable of praising Him. Saying "Al-Hamdu Lillāh" implies that He was worthy of praise before any praiser praised Him or any thankful person gave thanks. He is eternally praised by His ancient praise and ancient Word, whether people praise Him or not.
2. Ownership and Right: "Al-Hamdu Lillāh" means that praise and commendation are His right and property (ḥaqq and milk). He deserves praise due to the abundance and variety of His favors upon His servants. Saying "Aḥmadu Allāh" only indicates that one specific person praised Him, whereas "Al-Hamdu Lillāh" indicates He deserves praise inherently (li-dhātihi).
3. Completeness of Praise: If one says "Aḥmadu Allāh," they have praised Him, but not with praise befitting Him. Saying "Al-Hamdu Lillāh" is like saying, "Who am I to praise Him? Rather, He is praised by all the praise of all praisers." (Example: If asked if someone has favored you, saying "Yes" is weak praise. Saying "His favor is upon all creation" is complete praise.)
4. Truthfulness: Al-Hamd is an attribute of the heart—believing the praised one is a benefactor, deserving of glorification. If someone says "Aḥmadu Allāh" while their heart is heedless of the required glorification, they are lying. However, saying "Al-Hamdu Lillāh" is always truthful, as it means praise is His right and property, whether the servant is mindful of glorification or not.

This is analogous to saying Lā ilāha illā Allāh (There is no god but Allah), which cannot be a lie, unlike saying Ashhadu an lā ilāha illā Allāh (I testify that there is no god but Allah), where the speaker might be lying (as in the case of the hypocrites, whom Allah testified were liars). This is why the Adhān (Call to Prayer) concludes with Lā ilāha illā Allāh.

Third Benefit: Meanings of the Definite Article (Al-Lām) in Al-Hamdu Lillāh

The definite article (al-lām) carries several meanings:

1. Appropriate Exclusivity: Like saying al-jull (the saddle) for a horse—praise is only appropriate for Him due to His immense majesty and abundant grace.
2. Ownership (Milk): Like saying ad-dār li-Zayd (The house belongs to Zayd)—He owns all things, including the fact that they are engaged in praising Him.
3. Dominion/Power (Istīlāʾ): Like saying al-balad li-s-sulṭān (The country belongs to the Sultan)—He is the necessary being (wājib li-dhātihi), while all else is contingent (mumkin li-dhātihi). The necessary being dominates the contingent.

Thus, "Al-Hamdu Lillāh" means praise is exclusively appropriate for Him, it is His property, and He dominates all things.

Fourth Benefit: The Eight Letters and the Gates of Paradise

"Al-Hamdu Lillāh" consists of eight letters. Since the gates of Paradise are eight, whoever utters these eight words with sincerity of heart deserves the eight gates of Paradise.

Fifth Benefit: The Scope of the Definite Article in Al-Hamd

There are two views on the definite article when prefixed to a noun (al-ḥamdu):

1. If preceded by a known antecedent, it refers to it; otherwise, it implies universality (istiġhrāq) to avoid vagueness.
2. It does not imply universality but only the essence/reality (māhiyyah) of praise.

Under the first view, it means all praise and commendation belong to Allah. This necessitates that nothing other than Allah deserves any praise whatsoever. Under the second view, it means the essence of praise belongs to Allah, which negates the possibility of any instance of that essence belonging to anyone else. Both views establish that "Al-Hamdu Lillāh" negates praise for anyone other than Allah.

Objection: Does not the benefactor deserve praise from the beneficiary, the teacher from the student, and the just ruler from the subjects? Answer: In reality, every benefactor is merely an instrument through whom Allah acts. If Allah had not created the inclination to bestow favor in the heart of the benefactor, that favor would not have occurred. Furthermore, if Allah had not created the blessing itself and enabled the benefactor to bestow it, the beneficiary could not have benefited. Therefore, the true benefactor is Allah.

Sixth Benefit: Intellectual Proofs that Only Allah Deserves Praise

Reason also dictates that only Allah deserves praise:

1. If Allah did not create the inclination to bestow favor in the benefactor's heart, no favor would occur; thus, Allah is the true benefactor.
2. Every benefactor seeks compensation (reward, praise, fulfilling a duty, or purging themselves of stinginess). One who seeks compensation is not a true benefactor deserving of praise. Allah, being perfect by nature, seeks no perfection, as perfecting the already perfect is impossible. His gifts are pure generosity, thus deserving of praise.
3. Every blessing originates from contingent beings, and every contingent being exists only through the Creator's action (directly or indirectly). This is supported by the verse: "And whatever blessing you have, it is from Allah." Since praise is for bestowing blessings, and all blessings are from Allah, only He deserves praise.
4. A blessing is only complete when three conditions are met: (a) The beneficiary must be alive and perceptive to benefit, which requires Allah's creation. (b) The benefit must be free from harm or distress, which only Allah can ensure. (c) The benefit must be safe from the fear of cessation, which only Allah can guarantee. Since complete blessings only come from Allah, only He deserves complete praise.

Seventh Benefit: Human Inability to Fully Praise Allah

Since praise is defined as praising the benefactor for their favors, and one cannot be obligated to praise until they perceive the favor, it follows that humans are incapable of fully praising or thanking Allah.

1. Infinite Blessings: Allah's blessings are countless (Quran 14:34). If one cannot enumerate them, one cannot offer praise commensurate with them.
2. Dependence on Allah for Praise: Humans can only praise Allah if Allah enables them to do so, creates the inclination in their hearts, and removes obstacles. This act of enabling itself requires further praise, leading to an infinite regress, which is impossible. Therefore, humans cannot offer praise worthy of Him.
3. Beyond Conception: Praise means knowing the Benefactor is described by attributes of perfection and majesty. Whatever humans conceive of perfection, Allah's majesty is higher and greater.
4. Inadequacy of Reciprocation: Engaging in praise means the beneficiary attempts to repay the favor with their own self-praise. (a) Repaying infinite favors with one word or thought is extremely distant. (b) Believing one's praise equals Allah's favors is a form of shirk (associating partners with God)—this is the meaning of the saying: "Thanksgiving (shukr) is shirk." (c) Humans need Allah for their existence, attributes, and states, while Allah is self-sufficient, needing no praise or thanks.

For this subtle reason, Allah did not command, "Praise Allah" (Iḥmadū Allāh), but rather stated, "Al-Hamdu Lillāh." The latter means that complete praise is His right and property, whether creation is capable of rendering it or not. (It is narrated that David asked how he could thank Allah when his thanks required Allah's grace to enable the thanks. Allah replied: "When you acknowledged your inability to thank Me, you have thanked Me according to your capacity.")

Eighth Benefit: The Immensity of "Al-Hamdu Lillāh"

It is narrated that when Allah grants a servant a blessing, and the servant says, "Al-Hamdu Lillāh," Allah says: "Look at My servant! I gave him a blessing of no measure, and he gave Me thanks of no measure."

This means: If Allah gives a servant a finite blessing (like food when hungry), when the servant says "Al-Hamdu Lillāh," he means that all praise uttered by any praiser, and all praise that could possibly be uttered by creation (past, present, and future, including the praise of the inhabitants of the heavens and the prophets), is for Allah. Furthermore, all these finite praises are encompassed by the servant's statement.

Further Point: Since Allah's blessings in this world are finite, but the statement "Al-Hamdu Lillāh" implies infinite praise, if the finite is subtracted from the infinite, the remainder is infinite. Allah implies: "My servant! When you say Al-Hamdu Lillāh in response to one blessing, the remaining praise you owe me is infinite. Therefore, you must be repaid with infinite reward and eternal good."

Ninth Benefit: Praise for Existence Itself

Existence is better than non-existence (as every living being detests its own non-existence). The existence of everything other than Allah is a grace and favor from Him. Since existence is a blessing, every being in existence—spirits, bodies, heavens, and earths—owes Allah a blessing, mercy, and favor, which necessitates praise.

Therefore, when a servant says "Al-Hamdu Lillāh," it means praise for His favors upon all creation—light, darkness, stillness, motion, throne, footstool, jinn, and humans—affirming that all of it is His property, with no partner.

Tenth Benefit: Why Al-Hamd Precedes Tasbīḥ (Glorification)

Why does the Fātiḥah begin with Al-Hamd before Tasbīḥ (e.g., Subḥāna Allāh wa-l-Ḥamdu Lillāh)?

1. Implication of Perfection: Tasbīḥ indicates freedom from defects. Al-Hamd indicates that freedom plus the attribute of being a benefactor to creation. Tasbīḥ points to His perfection, while Al-Hamd points to Him being above perfection. Thus, beginning with Al-Hamd is preferable.
2. Prerequisite for Beneficence: From the perspective of Uṣūl (Principles of Jurisprudence), Allah can only be a benefactor if He possesses complete knowledge (to know needs), complete power (to fulfill needs), and complete self-sufficiency (so His own needs don't distract Him). Since being a benefactor requires freedom from defects, Al-Hamd (which implies beneficence) must follow the prerequisite state of being free from defects (Tasbīḥ). Thus, starting with Al-Hamd is preferable.

Eleventh Benefit: Temporal Scope of Al-Hamd

"Al-Hamdu Lillāh" relates to the past (as thanks for past favors) and the future (as it necessitates renewal of favors, based on "If you are grateful, I will surely increase you" [Quran 14:7]).

Past gratitude encourages obedience, which opens doors to further knowledge and love of God—the greatest blessings. Thus, Al-Hamd in the past closes the doors of veils (ḥujub) separating one from God, and in the future, it opens the doors of knowledge of God. Since the degrees of God are endless, so are the servant's ascent in knowledge, and "Al-Hamdu Lillāh" is the key to it. This is why Sūrat Al-Fātiḥah is called the Opener.

Twelfth Benefit: Proper Context for Uttering Al-Hamd

This noble phrase must be uttered in its proper context, or its purpose is missed. It is narrated that Sarrī al-Saqaṭī regretted saying "Al-Hamdu Lillāh" once when his shop survived a fire that destroyed others' shops, because he felt joy over his own preservation while others suffered—a feeling contrary to religious duty.

Furthermore, Allah's favors are divided into worldly and religious. Religious favors are superior. A wise person should reserve the utterance of "Al-Hamdu Lillāh" for attaining religious favors, especially those related to the heart (which are superior to those related to the limbs). Worldly favors are also categorized: either as favors themselves, or as gifts from the Giver. The latter is superior. These hierarchies must be considered for the utterance to be appropriate.

Thirteenth Benefit: The Beginning and End of Creation

The first word uttered by Adam was "Al-Hamdu Lillāh Rabbil-ʿĀlamīn" upon sneezing. The last word uttered by the inhabitants of Paradise will be "Al-Hamdu Lillāh Rabbil-ʿĀlamīn" (Quran 10:10). The beginning and end of the world are built upon Al-Hamd. A human, being a microcosm, should align their first and last actions with this word.

Fourteenth Benefit: Rejecting the Implied Command

Some interpret the phrase as an implied command: "Say: Al-Hamdu Lillāh." This is weak because implication is used to make speech sound, but here it would corrupt the meaning.

1. "Al-Hamdu Lillāh" is a complete statement reporting that praise is His right and property; it needs no implication.
2. It indicates He deserves praise inherently (by His essence), whether praised or not, which is superior to praise derived from contingent actions.
3. It is like a father telling his son, "This must be done," rather than commanding, "Do this." If the son obeys, he is praised; if he disobeys, his sin is lesser for not being directly commanded. Similarly, Allah states "Al-Hamdu Lillāh": the obedient praise Him, and the disobedient incur a lesser sin.

Fifteenth Benefit: Arguments from Al-Hamdu Lillāh Against Jabriyyah and Muʿtazilah

1. The noblest creation is faith (Īmān). If faith were the servant's act, the servant's claim to praise would supersede Allah's. Since this is not the case, faith must be created by Allah, not the servant.
2. The Ummah agrees on saying "Al-Hamdu Lillāh for the blessing of faith." If faith were the servant's act, praising the Actor for something not done by Him would be ugly, as Allah says He loves not those who wish to be praised for what they have not done (Quran 3:188).
3. Since "Al-Hamdu Lillāh" implies all praise belongs to Allah (because all blessings, especially faith, are from Him), faith must originate from Him.
4. Self-Praise: "Al-Hamdu Lillāh" is Allah praising Himself. While self-praise is ugly among creatures, it is permissible for Allah, proving that His actions cannot be measured by human standards, thus refuting the foundations of Muʿtazilite theology.
5. The Muʿtazilah argue that Allah’s actions must be good and possess an extra quality beyond mere goodness (either obligatory or supererogatory). If it is obligatory (like rewarding the obedient), it earns no praise (like repaying a debt). If it is supererogatory (extra kindness), it implies Allah lacks something and requires external action to attain praise, which negates His self-sufficiency and right to praise.
6. If Allah's deserving of praise is inherent (li-dhātihi), then no action can cause it, nor can any action remove it. This means no reward or compensation is obligatory upon Him, undermining Muʿtazilite principles. If His deserving of praise is not inherent, it means He is deficient and requires external completion, which is impossible for Him.

The Jabriyyah's position (that all actions, including disbelief and punishment, are His creation) makes it impossible for Him to be deserving of praise, as He creates disbelief and punishes for it, and causes pain to animals without compensation. Furthermore, if Allah deserves praise for His divinity, it is either due to the servant or Himself. If due to the servant, the servant must have free will (refuting Jabr). If due to Himself, it implies He must praise Himself, which is false. Thus, "Al-Hamdu Lillāh" is only sound under our view.

Sixteenth Benefit: Obligation of Gratitude (Reason vs. Revelation)

Is the obligation to give thanks established by reason (ʿaql) or revelation (samʿ)?

Some say revelation, citing verses about sending messengers to establish proof. Others say it is established by both, before and after revelation, based on "Al-Hamdu Lillāh."

1. This phrase implies praise is His absolute right and property, establishing this right even before revelation.
2. The verse links praise to His attributes: Rabbil-ʿĀlamīn, Ar-Raḥmān, Ar-Raḥīm. This shows that the right to praise is established by His role as Sustainer and Merciful, meaning the right exists at all times, regardless of the arrival of a Prophet.

Seventeenth Benefit: The Reality (Māhiyyah) of Praise

Praising Allah is not merely saying "Al-Hamdu Lillāh," as reporting something is different from the thing reported. True praise (taḥmīd) is every action that signifies glorification of the Benefactor due to His beneficence. This action can be of the heart (believing in His perfect attributes), the tongue (uttering words signifying perfection), or the limbs (performing actions signifying perfection).

Scholars are divided on whether Allah commanding praise is appropriate:

Group 1: Against Commanding Praise

1. If praise is commanded based on a past favor, it implies God demands recompense, which detracts from His generosity. If commanded ab initio, it is tiring the servant without benefiting the Master (who is perfect and self-sufficient).
2. Engaging in praise is tiring for the praiser and useless for the Master, as the perfect cannot be perfected by others.

Group 2: Against Praising Upon Receiving Blessings

1. It appears as repaying God's immense favor with meager thanks—a sign of poor manners.
2. Concentrating on specific blessings distracts the heart from fully immersing itself in knowing the Giver.
3. Praising God specifically upon receiving a blessing implies the goal of worship is attaining those blessings, making the blessing the true object of worship—a low station.

Chapter Two: Exegesis of "Rabbil-ʿĀlamīn" (Lord of the Worlds)

First Benefit: Classification of Existence

Existence is either Necessary by Nature (Wājib li-dhātihi), which is only Allah, or Contingent by Nature (Mumkin li-dhātihi), which is everything else—the World (al-ʿĀlam). The world is named so because the existence of everything in it points to the existence of Allah.

Contingent existence is divided into three categories:

1. Corporeal/Substantial (Mutaḥayyiz):
   • Divisible (Body/Substance - Jism): Celestial bodies (spheres, stars, Throne, Footstool, etc.) or Terrestrial bodies (simple elements: Earth, Water, Air, Fire; or composite: plants, minerals, animals).
   • Indivisible (Atom/Substance - Jawhar Fard).
2. Accidents (Aʿrāḍ): Attributes of the corporeal (e.g., color, motion).
3. Non-Corporeal and Non-Accidental: Spirits (Arwāḥ): Lower spirits (good Jinn or evil devils) or Higher spirits (attached to bodies, i.e., celestial spirits, or pure, unattached spirits).

Since the Necessary Being is One, everything else is contingent, needing the Necessary Being for its existence and sustenance. Allah is "Allāh" because He brought everything from non-existence into existence. He is "Rabbil-ʿĀlamīn" because He sustains them in their continuity and stability.

Second Benefit: The Nature of Divine Sustaining (Tarbiyah)

Sustaining (Tarbiyah) is of two types:

1. Sustaining for the sustainer's benefit (seeking reward or praise). This applies to all creation.
2. Sustaining for the sustained's benefit. This is Allah alone, as He said: "I created you not that I may gain from you, but that you may benefit from Me."

Allah's sustaining differs from others in several ways:

1. It is for the servant's benefit, not His own.
2. It does not deplete His treasury (Quran 15:21).
3. He loves those who persist in asking (unlike other benefactors who grow weary).
4. He gives before being asked (e.g., sustaining us as a fetus).
5. His giving never ceases due to poverty, absence, or death.
6. His favor is universal (Quran 7:156: "My Mercy encompasses all things"), unlike others whose favors are limited.

Third Benefit: Reasons for Glorification

People glorify others for four reasons:

1. Their inherent perfection (even without favors).
2. Their bestowal of favors upon you.
3. Hoping for future favors.
4. Fear of their power and might.

Allah implies: If you glorify inherent perfection, that is "Allāh." If you glorify beneficence, that is "Rabbil-ʿĀlamīn." If you glorify hope for the future, that is "Ar-Raḥmān Ar-Raḥīm." If you glorify fear, that is "Mālik Yawm Ad-Dīn."

Fourth Benefit: Examples of Divine Sustaining

The ways Allah sustains creation are infinite. Examples include:

1. Embryonic Development: The transformation of a drop of semen into an embryo, then a clot, then a piece of flesh, developing distinct organs, senses (sight in the eye, hearing in the ear), and speech in the tongue.
2. Seed Germination: A single seed swells when it receives moisture, splitting only vertically (top for the ascending shoot, bottom for the descending roots). The shoot develops branches, leaves, fruits, rinds, kernels, and oils. The roots penetrate hard earth, drawing up subtle matter. All this is wisdom to provide food, drink, and medicine (Quran 80:25ff).
3. Celestial Order: The creation of night for rest and day for livelihood; the sun's light and the moon's measure to determine years and reckoning (Quran 10:5); the stars for navigation (Quran 6:97).

Reflecting on these wonders reveals the vastness of Allah's sustaining power.

Fifth Benefit: The Relationship Between Allāh and Rabbil-ʿĀlamīn

Allah attributes praise to Himself (Allāh), then defines Himself as the Sustainer of the Worlds (Rabbil-ʿĀlamīn). This shows that being the Sustainer of all contingent existence (being above perfection) is the most complete attribute following His essential perfection (Allāh).

Sixth Benefit: The Intimacy of Divine Sustaining

Allah has countless servants besides you, yet He sustains you as if you were His only servant. He protects you day and night without demanding compensation. Guards protect a king only from external threats, but Allah protects you from all afflictions, even after you engage in forbidden acts. This is the meaning of the Prophet's saying: "Man is the structure of the Lord; cursed is he who destroys the structure of the Lord." This protection is why Allah asks: "Who guards you by night and day from the Most Merciful?" (Quran 21:42).

Seventh Benefit: The Debate on Faith and Sustaining

• Qadariyyah (Free Will Advocates): Allah is only a Sustainer if He is benevolent and removes harm. If He creates disbelief in the disbeliever and punishes him for it, or commands faith but prevents its attainment, He is harmful, not a Sustainer.
• Jabriyyah (Determinists): Allah is only a Sustainer if blessings flow from Him. Since faith is the greatest blessing, it must originate from Him for Him to be truly the Sustainer and Benefactor.

Eighth Benefit: The Superiority of Allāh over Rabb

The name "Allāh" is more noble than "Rabb" (as explained in the exegesis of the Divine Names). This is why supplication often begins with "Yā Rabb, Yā Rabb."

Chapter Three: Exegesis of "Ar-Raḥmān Ar-Raḥīm" (The Most Compassionate, The Most Merciful)

(The text ends here, indicating the discussion on these two names follows.)