Ep. 12: Fatiha 3 (Allah SWT’s introduction in Al-Fatiha) | The Quran of Fajr

We discussed a little bit about the word “hamd” and realizing that all of the good in this world comes from Allah (SWT). After this, Allah (SWT) mentions some of his names and attributes. The first is Allah, then he mentions Rab, then Ar-Rahman, then Rahim, and then Maliki yawmi’d-din. The first way of introducing himself is by telling us about himself and his attribute. He is Allah (SWT), and he always was and always will be. He the one that everyone needs to turn to and worship, and he is the one that needs to be the center of attention for the human being. The heart and mind of the human being should be occupied with Allah (SWT). This is the most important thing, because if one does not see Allah (SWT) as this, it is not considered Iman. The quality of being the divine deity and not having any partners in this is the most important thing to recognize Allah (SWT) as. If someone does not recognize all of the attributes of Allah (SWT) but knows that they must worship Allah (SWT), this person is a believer. However, if a person knows that there is a god, but does not see him as the one and only that is eligible for worship, he is not a believer.

The name “Rab” is derived from an Arabic verb which means to take something forward. As some have mentioned, “Rab” is the one who takes something from its first phase all the way to its final phase and looks after it in between. Everything has a beginning and end, so the one who takes something from its beginning to its end and takes care of all of its necessities is “Rab”. This is the next introduction of Allah (SWT) – he is the one who originates us and starts and ends our lives, and between the start and end of our lives, he takes care of us. Now, allegorically speaking, the term is used for many things; it also has another aspect and meaning in it which is that which means “master” or “leader”. There are two leaders here – one is the meaning of growing and nurturing, and the other is the meaning of being a master. This is why, in the tafsir of the word “Rab”, it has one aspect describing what Allah (SWT) does, and the other is the aspect of what he is – the master. In the Qur’an, this word is used for both of its meanings. In the Qur’an, when this word is used, it can only refer to Allah (SWT), but because it has the meaning of “master” in it, when it is attributed to something or someone else, it can be used for human beings. This word, when it is attributed to something else, it can be used for another entity, but when it is used by itself, it can only mean and imply Allah (SWT). It also has other subtle implications, which is why some Ulama have said that this word is the Ism Al-A’zam, because when a person needs Allah (SWT), he knows that no one will fulfill his need except Allah (SWT), so he turns to Allah (SWT) with yearning, and he responds because he is the one who fulfills our needs. May Allah (SWT) give us understanding.