The verse Al-Hamd li-Allah Rab Al-Alameen is known for short as Al-Hamdala.
One of the many names of Al-Fatiha is actually Al-Hamd. This is based on the first word of the first verse following the Basmallah verse. In fact, that verse, which is the title of this chapter, (starting with the word al-hamd) is according to some scholars the actual first verse of the first Surah of the Nobel Qur’an, arguing that the Basmalah is only for blessing. It is interesting to note that the Prophet (blessings and peace of Allah be to him) started all his written messages with the Basmalah but started all his spoken sermons with the Hamdalah.
The first word is al-hamd and its translations can be grouped from the above translations as: praise, all praise, all types of perfect praise, all the praise and thanks, all praise and gratitude (whoever gives them to whomever for whatever reason and in whatever way from the first day of creation until eternity). This last phrase is obviously an attempt by the translator, Ali Unal (2007) to provide a more comprehensive interpretation. Ibn Ajibah (1999) explains that al-hamd is praise with the intention to applaud greatness (Ta-dheem) and salutations (Tabheel) and this directed by the servant of Allah by choice in admiration to the great attributes both known and incomprehensible to the limited human mind.
The word al-hamd (i.e. praise) is different from the word al-hukr (pronounced ash-shukr) (i.e. thanks or gratitude) in that al-shukr is said in return for a deed whereas al-hamd is for the acts of giving by choice, and also for the attributes of the one praised, in this case Allah. In Arabic if the praise is for giving not by choice but by nature the word al-madh is used, which is constituted of the same letters as those of al-hamd but in a different arrangement as happens in many Arabic words with the meanings of the words remaining related. Thus praising the beauty of a woman or of the scenery would be madh and not hamd. In Arabic, al-hamd is most often used in praising Allah, and thus the word praise as offered in translation cannot convey this almost exclusivity. This probably explains Abdul Aziz Kamal’s (1989) stressing on that “Praise is only to Allah”.
The second word in the verse is li-Allah (pronounced lillah). Li in Arabic is a single letter preposition meaning for or to, which is attached to the following noun, in this case Allah. Allah is translated as God, but God is a word which has the plural gods, whereas Allah is an Arabic word that does not take a plural. God could be translated in Arabic as ilah, إلهand gods as alihah. Allah is considered the most commonly used name of God who has according to one hadith (or saying) by the Prophet (blessings and peace of Allah be to him) ninety nine names (3). Moreover, in its essence the name Allah is inherently monotheistic. The concept of Allah conveys the centrality of the Divine Who is the All Provider and within Whose realm and authority every thing exists, to the exclusion of any other authority or power.
However, what should be appreciated is that Muslims use al-Hamdu-lillah ( i.e. al-hamd li-Allah) meaning Praise to Allah at all times and circumstances. Thus a Muslim would use it at times of happiness, prosperity, and success, but also at times of sadness, down-luck and at difficult and tough times such as illness or the death of a dear person. In fact, the al-hamd being a compulsory verse in all prayers confirms that very basic expectation to thank and praise God for everything, anything, anywhere, everywhere and at any and all times borne from that strong covenant between the servant and Master, i.e. the believer and Allah (SWT). This fulfils as such the basic tenant of Islam when the Muslim bears witness that there is no God but Allah (SWT) and thus surrenders and accepts fully what the Lord has planned and given to him – and thanks and praises Him under all these conditions.
In his Nobel Prize speech Bertrand Russel says: “It is scarcely possible to exaggerate the influence of vanity throughout the range of human life, from the child of three to the potentate at whose frown the world trembles. Mankind have even committed the impiety of attributing similar desires to the Deity, whom they imagine avid for continual praise”. But it is the Qur’an itself that starts the Fatihah, after theBasmalah, with “Praise to Allah”. In Surah 51, Al-Dhariat, verse 56 the Qur’an states:
“I have only created Jinns and men, that they may serve (or worship) Me”.
Muslims believe that the Qur’an comes to comfort and befriend the believer even after death in his grave and in heaven. In Surah 35 (Saba) verse no 1 the Qur’an says:
“All the praises and thanks be to Allah, to Whom belongs all that is in the heavens and all that is in the earth. His is all the praises and thanks in Hereafter, and He is the All-Wise, the All-Aware;”
The phrase “al-hamd li-Allah” appears in 20 verses other than the Fatiha which almost every practicing Muslim memorises regardless of knowing or remembering by heart any other parts and verses of the Qur’an. This is because he/she needs it in all his/her compulsory and voluntary prayers. In reality there are huge numbers of Muslims who have been blessed with memorising the whole Noble Qur’an. Juma i.e. Friday prayer sermons are usually started with the phrase “al-hamd li-Allah”.
In fact, there are 5 Surahs in the Quran that start with “Al hamad li-Allah” including Al-Fatiha; Al-Anam; Al-Kahf; Saba; Fatir. Thus: (1) First Surah, Al Fathiha:
“All the praises and thanks are to Allah, the (Rab) Lord of the Alamin (mankind, jinns and all that exists)”;
(2) Surah 6, Al-Anam:
“All praises and thanks be to Allah, Who (Alone) created the heaves and the earth, and originated the darkness and the light; yet those who disbelieve hold others as equal with their Lord.”
(3) Surah 18, Al-Kahf:
”All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad (peace and blessings of Allah be to him)) the Book (the Qur’an), and has not placed therein any crookedness”;
(4) Surah 34, Saba:
“All the praises and thanks be to Allah, to Whom belongs all that is in the heavens and all that is in the earth. His is all the praises and thanks in Hereafter, and He is the All-Wise, the All-Aware;”
(5) Surah 35, Fatir:
“All the praises and thanks be to Allah, the (only) Originator [for the (Only) Creator] of the heavens and the earth, Who made the angels messengers with wings, two or three or four. He increases in creation what He wills. Verily, Allah is Able to do all things”.
The third word in the verse is Rab. In Arabic this word can cover several meanings. According to Mawdudi the word rather bridges a broad-based concept that covers the following range of meanings (Sayyid Abul A’la Mawdudi, Four Key Concepts of the Qur’an, The Islamic Foundation, Great Britain, 2006):
He who nourishes and dispenses needs, brings up morally and physically.
He who takes care, supervises, and is responsible for improving.
He who has the axial position upon whom divergence converges.
He who is the noblest and the source of power and authority: whose writ prevails and who is the wielder of dispensation.
He who is the owner and the master.
In the Qur’an the use of the word Rab involves all these meanings in different verses. Some times it involves one or two of the above meaning and in other cases embrace several of these meanings. In the verse under discussion the main meaning of the word is Lord, Owner and Master. What is referred to here is the concept of “Rubbubiyah” which is the Lordship/Ownership of Allah of All the worlds, but also all the other concepts above.
The word Rab in Arabic is never used to in its singular form except to mean Allah (SWT). As such the word Lord or Master is only an English translation, and as such if the verse said Alhamd li-Allah Al-Rab, then it would have automatically meant God. However, if the word rab is used as lord or master to mean a person, then we say rab al-manzel to mean master of the house, or rab al-bustan as the Master of the Garden, and so on.
In verses 3 and 4 of Surah 106, “Quraish” the Quran states
“(3) So let them worship (Allah) the (Rab) Lord of this House (the Ka’bah in Mekkah” (4) (He) Who has fed them against hunger, and has made them safe from fear”.
The Rab being the ultimate and absolute Master, Lord, Sustainer, He and thus He alone is worthy of having the title. He has created man and all other creatures and all that which in existence including the non-living, and it is with that He is worshiped. Rab can also mean that Allah (SWT) is the Cherisher; Sustainer, Sovereign, Judge and True Owner of all existence.
The fourth word in the verse is Al-Alameen. This is a plural of the word alam, the world. The word in Arabic come from the root word َ alima (to know). The word elm means knowledge. The Lord Allah (SWT) and it is by default in knowledge of all that exists in its absolute entirety. Alameen is a term used only in the Qur’an, and is used to encompass all the different worlds in their diversities, their differing sizes and complexities, including the world of angels, the world of humans, the world of jinn, the world of animals, the world of plants, etc . Many scholars have spoken of the various different infinitely enormous numbers of worlds those from the sub-atomic and nuclear levels to the “at-large” cosmic levels to encompass the heavens and beyond, and in fact, everything other than Allah Himself. The word alam can also be used here to have connotations that relate to the Arabic word alamah which means mark, and as such for the worlds or parts of the universe that mankind has been able to explore their exist the marks and signature of the One and Only Creator.
Like Allah and Al Rahman, Rab al-alameen is a term unique to the one and only God. It appears in the Quran 34 times out of which 9 times in Surah 26, Al-Shu-ara In Verses 23 to 28 of that Surah an epic dialogue between Pharaoh and Moses (PBUH) takes place in which Pharaoh questions Moses (BPUH) about Rab al-alameen:
“(23) Fir’aun (Pharoh) said “ And what is the Lord of the ‘Alamin (mankind, jinns and all that exists)?; (24) (Moses) said: “The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty.; (25) (Pharaoh) said to those around: “Do you not hear (what he says)?; (26) (Moses) said: “ Your Lord and the Lord of your ancient fathers!”; (27) (Pharaoh) said “Verily, your Messenger who has been sent to you is a madman!”; (28 (Moses) said: ”Lord of the east and the west, and all that is between them, if you did but understand”.
These verses describe the Rububiyah concept through this dialogue between a Prophet and one of the most arrogant and obtuse disbelievers on earth!
Thus the meaning of the Ayah is Praise to Allah and recognising that He is the Lord and Master of everything. We as mankind must admit our subservience to the Lord (SWT), and it is only most appropriate to start the prayers by thanking him for our very existence which has come about only by His wish. Moreover our continued existence is only possible by His sustaining us. Thus we start our prayer in His name by the Basmallah as explained in the previous chapter, and then by all absolute and complete praise to Him and to Him alone.
Given the discussion above perhaps a proposed approximate translation of the meanings of this Ayah could thus be “All absolute and perfect praise is only ultimately and truly attributed to Allah, the Master and Sustainer of all absolute existence (all worlds)”.