In our daily activities, especially when we are experiencing fortune, we often say thank God which means all praise to Allah SWT. In the recitation of Alhamdulillah we find the word al-hamd which means praise. In Arabic there are several words that contain the meaning of praise, namely, first al-hamd from the word hamida-yahmadu-hamdan ; second, ats-tsana ; third, as-syukr and fourth, al-madh.
What are the meaningful features that distinguish the four words in Arabic? These four words all do mean praise. Although it has the same meaning, namely praise, al-hamd has a different meaning feature with the other three words.
al-hamd means to praise something or someone for good qualities based on ikhtiyari or based on efforts made by people who are praised to be categorized as being praiseworthy; whereas al-madh has a meaningful feature praising something or someone for the predicates which are ghoir ikhtiyari or not based on effort and endeavor.
For example, praising roses for their red color and beautiful is an example of praise about something that is based on this category of ghoir ikhtiyari . That is, the rose is red not because of its will, or not because of its own initiative to be red but because indeed roses have been created red and beautiful.
Another example, praising someone who is handsome or beautiful is not if reviewed by category hamd and al-madh belong to the category of praise which is ikhtiyari. This is because beauty or beauty happens not because of the praised will but because it is blessed with beauty or good looks or indeed because it has been created like that before.
Good looks and beauty are already a gift and therefore he does not try hard to be handsome and beautiful . Thus, if there is someone who is actually not beautiful face, then tries hard to decorate himself with plastic surgery and others, for example, then we praise him, then the praise is called al-hamd .
Whereas the word the third which refers to the meaning of praise is ats-tsana . The word ats-tsana can be interpreted as general praise, both ikhtiyari and ghair ikhtiyari (both business-driven and nature-driven praise). Whereas [As-Syukur actually the meaning was more towards gratitude to the actions of others to us. Or if we associate with the discussion about praise, thank you more specifically the meaning, namely praise for the good of others to us. If we praise someone's kindness that is seen in general, that praise can be called al-hamd . But if we praise it because the kindness of someone specifically directed at us, it is called as-thanksgiving.
In Surat al-Fatihah, in the use of words that refer to praise, Allah uses the word al-hamd. Alif lam in the word al-hamd in Arabic shows the meaning li al-istigraq which means that it covers everything. When translated into English, the alif lam was the 1945 19453. If it is associated with the word al-hamd is a ma'rifat isim which in Arabic shows definiteness, something certain. Alif lam also in Arabic can show the meaning of all. Al-hamd can be interpreted as all praise or praise. Thus, with the existence of alif lam which shows the meaning of li al-istigraq before hamd, the word al-hamd certainly includes all praise both ikhtiyari, ghair ikhtiyari, or meaning syukr.
The question then is why Allah SWT uses the word al-hamd is not al-madh ? Why did he not use the word as-syukr .
Of course the answer was because the qualities found in Allah or His goodness were not ghair ikhtiyari. We praise God because God does good to us, because of something very sincere. God has chosen to do good to us. because of that, we say Alhamdulillah, all praise be to Allah. In the rather vulgar language used by Ibn Arabi in Fushush al-Hikam Allah worshiped us first and then we worshiped him and Allah praised us first and then we praised Him (abadani rabbi fa a 'buduhu wa hamidani rabbi fa ahmaduhu).
The next question, then what is the meaning of the particle in al-hamdu lillah ? The particle in the phrase  lillah was very difficult to translate into Indonesian with just one word. This is because if we translate in just one word, then the other meaningful features contained in the lam as the letters of this jar will disappear. This is where our difficulties in translating, especially the translation of Arabic. Not to mention in translation we often find translation manipulations according to our ideology; we enter our group understanding in translation.
We refer to one by one the meaning which is presented in Arabic; First, lam shows the meaning of lil-milki or ownership. So, all al-hamd (praise) belongs to God. No one has the right to be praised, except that praise is only entitled to God. Humans are not entitled. Even beautiful roses are not entitled to praise and all praise belongs to God.
Second, lam also has the meaning li al-ghayah which is to show purpose. We translate it with the word “for”.  The meaning there is “for Allah.” That means to whom we praise, the ultimate goal is for Allah. If we praise a beautiful person, the ends are praise for God because God makes him beautiful. Or if we praise something, let our goal in the end be praise for Allah SWT.
Therefore, through the meaning of lam which is juxtaposed after the word al-hamd [this is] Sheikh Makarim Shirazi in the book al-Amthal said that in the pronunciation of al-hamdulillah there is actually a clue about monotheism called tauhid dhat, tauhid of character and tauhid af'al.
This Article Was Published On : ISLAMI.CO
Translated by Google Translate