Part 5

From among the implications of being a true ‘abd to Allah is to realize that the act of praising Him for a bounty that He bestowed upon you is itself worthy of praising Him again for it (Le, praising Him) necessitates praising Him (again) for facilitating His praise on the tongue of His ‘bd perpetually. In reality, if a person were to devote every single one of his breaths towards praising his Lord for even a single bounty of His numerous blessings that He bestowed upon him, it would not be enough - this is because no one is capable of praising Him enough. And even if he does not praise Him for any of His graces upon him, he should praise Him for preventing harm from him (at least).Furthermore, he should ptaise Him for guiding him to praise Him.

Al-Awza‘i said: I heatd someone say: “All praise is due to Allah;

1.16 The meanings of al-hamd

if not for a grace He bestowed, it is for a harm He prevented.”

Another aspect of servitude to Allah in “ql-hamd” is that it connotes an acknowledgment that were it not for Allah’s guidance that inspired and enabled the ‘abd of Allah to praise Him, he would be incapable of praising Him. He is therefore praised for it because He inspired his tongue and heart to praise Him; indeed no one would be guided if Allah did not permit it.

INNER DIMENSIONS OF THE PRAYER

1.17 Servitude in “Lord of all the worlds”

oO Znsh ai. - a “Lord of all the worlds”

wherein the servitude to Allah manifests itself through the acknowledgment of the ‘abd (of Allah) of the singularity and exclusivity of Allah’s Lordship. And just as He is the Lord of the worlds, their Creator, the One who gives them livelihood and manages their affairs, and the One who suffices them, He is also their only Mh that they worship exclusively, take refuge in and turn to in times of need and hardship - for indeed He is the only Lord and the only Mah worthy of worship.

1.18 Servitude in “The Al/-Merciful (al-Rahman), The Most Merciful (al-Rahim)”

The statement of Allah;

“The All-Merciful (al-Rabmén), The Most Mercifal (al Rabin)”,

comprises an aspect of servitude to Allah that is exclusive to Him; when the ‘bd (of Allah) recites it, he testifies to the Allencompassing Mercy of Allah that covers everything and embraces every being; every creature enjoys a shate of His Mercy. In reality, itis by His Mercy that His ‘abd stands up (in salah) before Him; it

1.18 Servitude in “The All-Merciful (al-Rabman), The Most Merciful.”

was related in a report that Angel Jibril says every night: “Let soand-so get up (to pray) and let so-and-so remain asleep.”"' It is the Mercy of Allah that puts a person at His service to invoke Him with His divine words (i.e. Qur’an), beseech His Mercy, Kindness and Guidance, and adjure Him to perfect His Grace upon him in this life and in the Hereafter. Indeed, His Mercy embraces all things just like how He embraces all things in His Knowledge, and His praise manifests in all things. Allah said

Cohe ee Sf bt oe

“Our Lord! You comprehend all things in mercy and

While, the favoured slaves bask in His Mercy, others are deprived from this Mercy as they are expelled from enjoying His exclusive Mercy (i.e. salah).

1.19 Servitude in “Master of the Day of Judgement”

The aspect of servitude to Allah that manifests itself in,

“Master of the Day of Judgement” connotes the humility and submission of His slaves, as well as

His Justice. It also calls upon the slave to abstain from being unjust to himself by avoiding sins, and to reflect upon the tenets

"' Ibn Rajab mentioned in his book, “/édtiyar al-Awla Sharh Hadith Ikbtisim alMala al-Ala? In some reports it was said that Allah, Most High, says every night: “O Jibtil, let so and so get up (to pray), and keep so and so asleep (Le. let them not get up to pray).

INNER DIMENSIONS OF THE PRAYER

introduced in this ayah, namely: the affirmation of the Day of Judgment, and the sole authority of questioning and judging the creation (i.e. mankind and Jinn) for all theit good deeds and wrongdoings resting with Allah. All these tenets and meanings predicate His praise; Allah said: “And they are judged aright. And it is said: Praise be to Allah, the Lord of the Worlds!”

It is also related that the entire creation, including the people of Paradise and the people of Hell, shall praise Allah on that Day for His Justice and Grace.” This is why Allah responds to the slave’s reciting “All Praises and thanks are due to Allah” by saying: “My ‘abd praised Me.”

1.20 The meanings of hand’ and tampid

Allah is praised with His Attribute of Perfection in the first two verses: for the ayah,

“The All-Merciful (¢-Rabman), The Most Merciful (alRahimy’, reiterates His Attributes of Perfection, to which His response was “My ‘abd has glorified Me”; this is because the Arabic word

” Allah admits people into Paradise with His Mercy and He admits people into Hell with His Justice.

1.20 The meanings of thana’ and tanyid

thand’ refers to manifold praise that is offered to one who is worthy of being praised for his numerous commendable attributes. Therefore the statement, (Ai:aui) “all praise is due to Him” is considered thana’ and the Most Compassion (to mankind), the Most Metciful (to believers)” is the attribution of the (praiseworthy) attribute of Mercy to Allah. When the ayah,

“Master of the Day of Judgement.”

is recited, the slave (of Allah) ascribes to Allah the sole ownership of authority on the Day of Judgment where His Justice, Pride and Glory as well as the truthfulness of His Messengers are manifested, and the reality that He is the true King to whom belong this world and Hereafter. In response to this aah, Allah says, “My ‘abd has glorified Me” because this manner of praise is called glorification (sania) in that it entails praising Allah with respect to His Attributes of Greatness, Glory, Justice and Kindness.

1.21 Servitude in “You Alone we worship”

After reciting the ayah, “You Alone we worship”, The ‘abd (of Allah) anticipates the response from his Lord, which is: “This is between Me and My ‘abd and My ‘abd shall have what he

You ought to reflect upon the aspects of servitude to Allah that these words carty, as well as the responsibilities that come along

INNER DIMENSIONS OF THE PRAYER

with each one of them. And, you ought to recognise the difference between the word that has been used in respect to Allah and the word used in respect to His ‘abd, and understand the reason and wisdom behind using them in such a manner. And, you ought to realise the difference between the dimension of Tawhid conveyed in (223.5%) “You Alone we worship”, and the dimension of Tawhid contained in (4465 545) “You Alone we ask for help”, and then understand the purpose of placing this ayah in the middle - between the preceding ayah pertaining to the praise of Allah and the succeeding ayah that comprise a supplication made by the ‘abd to Allah, and to understand the wisdom behind placing the part (225 3t)) “You Alone we worship” before (255.565) “You Alone we ask for help”, as well as the wisdom behind having the part [(4g) You Alone] precede the word [(42;5) we worship, and the part (3%) You Alone| precede the phrase [(2 455) we ask for help].

% This form is used in Arabic to mean the exclusivity of worship to Allah alone. This is because, in such format, the language does not allow to add another object or noun next to Him. In other words, it cannot associate another object or person with Him in this worship. However, if the ayah was phrased in the following order “we worship You”, it will be possible linguistically to add next to Him another name. In other words, to structure the sentence “we worship you” will be as if it connotes the association of someone else with Allah in worship whereas this possibility cannot be when the sentence is structured in the following manner “You (alone), we worship and someone else”.

1.22 The wisdom behind al-Isti‘anah

1.22 The wisdom behind a/-[sti‘Gnah

You should contemplate all the beneficial knowledge derived from this ayab, which shall safeguard, protect and maintain the pristine state of a slave’s servitude to Allah from all deficiencies and hatm. It is an evident demonstration of pure and true servitude to Allah.