and the earth, Possessor of Majesty and Honor, O Ever-Living, O Sustainer of all.’ He said: ‘He has indeed asked Allah by His Greatest Name.’” «1»

This is an appeal to Him through His names and attributes.

Al-Fātihah combines both means: appealing to Allah through praising, extolling and glorifying Him, and appealing to Him through servitude to Him and affirmation of His oneness. These two means are followed by the request for the most important of aims and the most fruitful of aspirations: guidance. One who supplicates in this way is indeed deserving of an answer.

A similar example is the supplication the Prophet ﷺ would make when he rose to pray at night. Al-Bukhārī narrated it in his Sahīh from Ibn ‘Abbās:

“O Allah, to You belongs all praise. You are the Light of the heavens and the earth and all who dwell therein. To You belongs all praise. You are the Sustainer of the heavens and the earth and all who dwell therein. To You belongs all praise. You are the Truth; Your promise is true; the meeting with You is true; Paradise is true; Hell is true; the prophets are true; the Hour is true; and Muhammad is true. O Allah, to You I have submitted, in You I have believed, upon You I have relied, and to You I have turned in repentance. By Your aid I have argued, and to You I have referred my disputes for judgment. Forgive me, then, for what I have done and what I have yet to do, what I have concealed and what I have made known. You are my God; there is no god but You.” «2»

He thus appealed to Allah through praising and extolling Him and through his servitude to Him, then asked Him for forgiveness.

Section

How this surah encompasses the three types of tawhīd (affirmation of Allah’s oneness) upon which the messengers agreed—may Allah’s blessings and peace be upon them.

Tawhīd is of two types: one concerns knowledge and belief, and the other concerns will and purpose.

The first is called tawhīd in knowledge, and the second, tawhīd in purpose and will. This is because the first concerns revealed reports and knowledge, while the second concerns purpose and will. This second type is itself of two kinds: affirming Allah’s oneness in His lordship and affirming His oneness in worship. These, then, are three types.