Rabb al-‘ālamīn” [Lord of all the worlds]

“Al-ḥamdulillāh” [All praise belongs to Allah]

The words, “madaḥ,” “shukr,” and “ḥamd” have identical meanings, but each of them also has its own particular meaning. For instance, the word “madaḥ” means “to praise” regardless of whether the praise is worthy, based on flattery or something unworthy, or whether on account of one’s excellences, fear, covetousness, beguiling, or ingratiation.

The word “shukr” means gratitude for the grace and favor given by others to someone. In the word “ḥamd,” however, apart from gratitude and thanks, another meaning is latent and that is worship. Gratitude and thanks to the extent of worship is “ḥamd”. Hence, to express “madaḥ” and “shukr” to others is permissible, but “ḥamd” is exclusive for God because He is the Only One worthy of worship.

“Al-ḥamdullillāh” is followed by four descriptions of God: “rabb al-‘ālamīn,” “ar-raḥmān,” “ar-raḥīm,” and “māliki yawmid-dīn” which indicate that on account of these divine favors and grandeur, man has to express “ḥamd” to God. But before all these descriptions, the word “lillāh” [belonging to Allah] appears. It means that “ḥamd” is solely for Him and as He is the Only One worthy of “ḥamd,” those descriptions can also be assumed even if they had not appeared afterward.

دوست بند در نه خويشى بند در تو      اوست احسان به چشمت دوست از گر

If your eyes are focusing on the benevolence of the Friend, then you are under the fetter of your self, not under the bond of the Friend. 

“Rabb al-‘ālamīn” [Lord of all the worlds]

God is the Lord of all the worlds. He is the Lord of whatever is in the heavens and the earth and whatever is between them:

﴾ رَّب السمَٰوَﺍتِ وَ الأَرْضِ وَ مَا بَيْنهُمَا ﴿

“The Lord of the heavens and the earth and whatever is between them”[1] and

 ﴾ هُوَ رَب كلّ ِ شيْ ءٍ ﴿

“He is the Lord of all things.”[2]

Hadrat ‘Alī (‘a) says about the interpretation of “‘ālamīn”: “الحيوانات و الجمادات من” That is, He is the Lord of the inanimate objects and the animals, the living and non-living things.

Although in the Qur’an sometimes “‘ālamīn” refers to human beings, in most cases “‘ālam” refers to creatures while “‘ālamīn” points to all creatures. It can be thus understood that He is the Lord of the entire creation and that what some believed during the pre-Islamic period of ignorance [yawm al-jāhiliyyah] and among some nations that there is a distinct god for every type or kingdom of creatures is a false idea. God has determined the course of growth and perfection of all creatures after creating them and the divine nurture is the same course as that of divine guidance. ﴾ رَبُّنَا الَّذِي أَعْطى كلَّ شيْ ءٍ خَلْقَهُ ثمَّ هَدَى ﴿ “Our Lord is He who gave everything its creation and then guided it.”[3] It is He who taught the honeybee which plant to suck. It is He who taught the ant how to preserve its winter resources. He has created the human body in such a way that it is automatically hematogenous.

Yes, such a God is worthy of praise and gratitude. One of the peculiar characteristics of man is that he appreciates beauty, perfection and elegance, and expresses gratitude for favors and goodness. God, the Exalted, is worthy of praise on account of His Beauty and Perfection, and He is worthy of being thanked because of His goodness and favors.

Of course, to be grateful to God is not inconsistent with expressing thanks to people provided that it is the command of God and in the way of God. Although anyone can show his appreciation for others in diverse ways, in reality he is praising the Source and Fountainhead.

“Rabb al-‘ālamīn” means that the relationship between God and the creatures is a perpetual and close-knit relationship.

“Rabb al-‘ālamīn” means that there is the possibility of growth and training for all. Not only the good but the bad also benefit from the divine favors. ﴾ كُلاً نُّمِدُّ هَؤُلاءِ وَ هَؤُلاءِ ﴿ “To these and to those—to all We extend.”[4]

God says: “We assist all and have provided the ground for all so that each person could attain whatever aim he has.” Since the world is the abode of prohibition and obstacles, it is natural that not everyone can attain his or her goal.

“Rabb al-‘ālamīn” means that God is both the Ruler and the Manager of creation.

The word “rabb” is derived from either “رَبَيَ” “rabiya” which means “one who bestows growth and training”, or from “rabba” which means “owner”. God is the Owner of the world as well as its Nourisher and Manager. ﴾ لَهُ الخَْلْقُ وَ الأَمْرُ  تَبَارَك اللَّهُ رَب الْعَلَمِينَ ﴿ “All creation and command belong to Him. Blessed is Allah, the Lord of all the worlds.”[5]

According to the traditions, the phrase ﴾ الْعالَمِينَ رَبِّ للهِ الْحَمْدُ ﴿ “All praise belongs to Allah, the Lord of the Worlds”[6] is the best gratitude for the favors of God. Thus, it is enjoined to praise [ḥamd] God before any supplication or request is made of Him; otherwise, the supplication is defective.

Not only is it mentioned at the beginning of supplication and adulation but the inhabitants of paradise also repeat the same phrase at the end of a task:  

﴿ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ ﴾

“And their concluding call, ‘All praise belongs to Allah, the Lord of the all the worlds.”[7]