The second reads: “Allāhumma innī asʾaluka bi-annaka anta llāhu l-aḥadu ṣ-ṣamadu alladhī lam yalid wa lam yūlad wa lam yakun lahu kufuwan aḥad” (O Allah, I beseech You—for You are Allah, the One, the Eternal Refuge, who neither begets nor is begotten, and none is comparable to Him). (1)

142 — The first supplication appeals to Him as the Praiseworthy, whereas the second appeals to Him as the One. The former is a plea grounded in His being worthy of all praise; the latter is a plea grounded in His absolute oneness, which necessarily entails monotheism. In His very essence He is praiseworthy, deserving of every praise, and He is the One worshipped, deserving of all devotion.

143 — The first half of al-Fātiḥah—which is the half addressed to the Lord—opens with praise and closes with servitude.

144 — This point has been elaborated elsewhere, (2) where it is made clear that praise and monotheism are always paired, and that both are indispensable in every sermon.

145 — Hence the saying: “Every significant matter that is not begun with al-ḥamdu lillāh is maimed,” and, “Every sermon in which there is no tashahhud is like a severed hand.” (3)