How does one truly praise the Divine, when the very capacity for praise belongs to Him alone?
This is the question that animated our last session as we turned to the opening verses of al-Fātiḥa in Imām al-Qushayrī's Laṭāʾif al-Ishārāt.
Linguistically, ḥamd is praise by speech, the articulated acknowledgement of the maḥmūd, the one being praised. Yet the definite particle al tells us something far weightier still: it signals not merely a praise but the very genus of praise in its entirety, its essence and all its forms belonging to Him alone with no other entity able to lay claim to it.
It is precisely this that the Prophet Muhammad gives voice to in his supplication, 'I cannot praise You, for You are as You have praised Yourself' (Ṣaḥīḥ Muslim 486), orienting us towards the understanding that al-ḥamd is not the servant's possession to offer but rather the entrance, the door one stands before in acknowledgement of what remains perpetually beyond our knowing.
Al-ḥamd is universal in this sense, for the praise of the servant is time-bound and particular, whereas al-ḥamd belongs to the essence and is complete in itself. The Prophet Muhammad carries the banner of praise on the Day of Judgement, for he is Aḥmad before his form came into the world and Muḥammad as we know him within it, the leader of the journey of ḥamd, the most praising and the most praised.
It is also worth distinguishing ḥamd from shukr in this context. Whilst ḥamd is specific to praise through speech and expression, shukr is broader, encompassing gratitude of the heart, the limbs, and the tongue together, yet both find their origin and return in Him alone.
It is ḥamd, however, that the Qurʾān opens with, and when read alongside the Basmala that precedes it, the full picture emerges. Bismillāh is total inclusion, everything drawn into the Divine name in a state of annihilation where nothing remains except the Divine, whilst alḥamdulillāh is what follows as a settlement and an opening, everything existing not only within it but by it.
The servant who says alḥamdulillāh does not generate praise but carries, momentarily, what has always belonged to the One and returns it to its source.
We are grateful to our Founding Dean, Dr Badreldeen Ismail, for guiding us through this rich text. In a world increasingly occupied by the immediate and the transient, students continue to gather in serious study, engaging a tradition that encourages careful thought and deeper understanding.
⟡ Classical Islamic Thought ⟡ Part of The Classical Institute's Classical Text Series ⟡