jalalain hamdalah

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Tafsīr al-Jalālayn ("Tafsir of the two Jalals") is a classical Sunni tafsir of the Qur'an, composed rst by Jalal ad- in al-!ahalli in #$% and then completed by his student Jalal ad- in as-Suyuti in $&$, thus its name, which means "Tafsir of the two Jalals" t is reco nised as one of the most popular e*e eses of the Qur'an today, + due to its simple style + and its conciseness t bein only one .olume in len th /n 0n lish translation by /isha 1ewley was published in 2&&3 4raise be to 5od, is a predicate of a nominal clause, the content of which is intended to e*tol 5od +by statin that 6e possesses the praise of all creatures or that 6e +alone deser.es their praise 5od is a proper noun for the 7ne truly worthy of worship8 9ord of all :orlds, that is, +6e is the 7ne :ho owns all of creation humans, ;inn, an els, animals and others as well, each of which may be referred to as a <world=8 one says <the world of men=, or <world of the ;inn= etc This plural form with the y>= and the n?n +sc <>lam@n is used to denote, predominantly, co niAant bein s (?l? <ilm) The e*pression +<>lam@n relates to +the term <si n= (<al>ma), since it is an indication of the 7ne that created it

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Tafseer Jalalayn Al-Fatihah verse 1.

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Tafsr al-Jallayn("Tafsir of the two Jalals") is a classicalSunnitafsirof theQur'an, composed first by Jalal ad-Din al-Mahalli in 1459 and then completed by his studentJalal ad-Din as-Suyutiin 1505, thus its name, which means "Tafsir of the two Jalals". It is recognised as one of the most popular exegeses of the Qur'an today,[1]due to its simple style[1]and its conciseness: It being only one volume in length. An English translation by Aisha Bewley was published in 2007.

Praise be to God, is a predicate of a nominal clause, the content of which is intended to extol God [by stating that]: He possesses the praise of all creatures, or that He [alone] deserves their praise. God is a proper noun for the One truly worthy of worship; Lord of all Worlds, that is, [He is] the One Who owns all of creation: humans, jinn, angels, animals and others as well, each of which may be referred to as a world; one says the world of men, or world of the jinn etc. This plural form with the y and the nn [sc. lamn] is used to denote, predominantly, cognizant beings (l ilm). The expression [lamn] relates to [the term] sign (alma), since it is an indication of the One that created it.