The Holy Quran with Five Volume Commentary (Vol 1) — Page 10
CH. 1 AL-FATIHAH are volitional (Mufradāt). Ḥamd also implies admiration, magnifying and honouring of the object of praise, and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Ḥamd was the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God. رب الشيء. (Lord) راب means: he gathered together the thing; he owned the thing. ✓ means: he ruled over the people and administered their affairs. ✓ means: he increased and developed the favour. means: he improved and completed the means: he sustained and looked after the child till he was of age. ✓✓ means, lord, master or owner; one to whom obedience is due; one who reforms; one رب الصبي matter who sustains and develops (Aqrab & Lisan); one who brings to perfection by degrees (Mufradāt). ✓ also means: Creator (Muḥit). When used in combination with some other word, the word may be used for others besides God, as we say i. e. the owner of the house (Lane). beings or things by means of which one is able to know the Creator (Aqrab). The word is applied not only to all kinds of created beings or things but also to their classes collectively, so that one says i. e. the world of mankind, or i. e. the animal kingdom. The word al- ‘ālamīn is not used to denote rational beings-men and angels only. The Quran applies the word to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense. Thus in 25:2 it is used in the sense of 'mankind' only and not in the sense of 'all created things. ' In 2:123 it is used in a still more restricted sense, meaning not all mankind but only the people of the age. In the verse under comment the word is used in its widest sense and signifies 'all that is besides Allah', i. e. both those that have life and those that have not, including heavenly bodies, the sun, the moon, the stars, etc. Commentary: The believer is taught to say, All praise belongs to Allah, and not "I praise Allah" or "we praise Allah. " The sentence (all praise belongs to Allah) denotes much more than (I praise Allah), because man can praise God only according to his all praise) الحمد لله knowledge, but | العالم worlds) is the plural of) العالمين which is derived from di. e. he knew. ('alama) means, he put a mark or sign on it. means: the proper name by which a person or thing is known; flag or banner; sign; minaret. JW primarily means, that by means of which one knows a thing. Hence, the word has come to be applied to all 10 belongs to Allah) comprises not only the praise which man knows, but also the praise which he does not know, to be God's due. God is worthy of praise at all times, independently of man's imperfect knowledge or realization. Moreover, if the expression (I praise Allah) had been used, it would