Today marks Day 2 of our journey into the depths of Quranic exegesis. As we begin our exploration of Surah Al-Fatiha, also known as "The Opening," we are immediately struck by its absolutely striking preamble. This surah serves as Allah's opening words to us, presenting an introduction unlike any other. The profound nature of this opening raises an intriguing question: Who, other than Allah, could begin a book with such lofty self-praise?
Surah Al-Fatiha begins the Quran with a series of exalted praises and descriptions of Allah. This unique introduction sets the tone for the entire Quran and has been a subject of deep reflection for Islamic scholars throughout history. Let's explore how renowned scholars have addressed the significance and implications of this divine self-introduction.
Imam Fakhr al-Din al-Razi, in his comprehensive tafsir "Mafatih al-Ghayb," offers a profound insight into why Allah begins the Quran with self-praise. He states:
"إن الله تعالى افتتح كتابه بالحمد لنفسه، لأنه سبحانه هو المستحق للحمد على الإطلاق، ولأن العبد إذا عرف أن كل نعمة فمن الله، وأن كل نقمة فبعدل الله، فحينئذ لا يبقى له إلا الاشتغال بالحمد والثناء."
"Allah the Exalted opened His book with praise for Himself because He, glory be to Him, is absolutely deserving of praise. When the servant realizes that every blessing is from Allah, and every hardship is by Allah's justice, then nothing remains for him except to engage in praise and glorification."
Al-Razi argues that this opening serves as a reminder of Allah's perfection and the servant's complete dependence on Him, setting the tone for the entire Quran.
Building on this understanding, Mahmud al-Alusi, in his tafsir "Ruh al-Ma'ani," elaborates on the wisdom behind this divine self-praise. He explains:
"افتتاح القرآن بالحمد لله تعالى فيه إشارة إلى أن العبد ينبغي أن يبدأ كل أمر ذي بال بحمد الله تعالى، وفيه تعليم للعباد كيفية الثناء على الله عز وجل."
"Opening the Quran with praise for Allah the Exalted indicates that the servant should begin every significant matter with praise for Allah. It also teaches the servants how to properly glorify Allah, the Mighty and Majestic."
Al-Alusi sees this opening as both an instruction and a model for believers, showing them the importance of beginning all matters with praise and recognition of Allah.
The structure of Surah Al-Fatiha's opening also carries significant meaning. Al-Zamakhshari, in his tafsir "Al-Kashshaaf," points out the importance of mentioning Allah's mercy immediately after His grandeur. He notes:
"ذكر الرحمن الرحيم بعد رب العالمين فيه إشارة إلى أن ربوبيته تعالى مقرونة برحمته، وأن عظمته لا تمنع من رحمته."
"Mentioning 'The Entirely Merciful, the Especially Merciful' after 'Lord of the worlds' indicates that His Lordship is coupled with His mercy, and that His greatness does not preclude His mercy."
This observation highlights the balance in Allah's self-description, countering any notion of tyrannical power with immediate reassurance of compassion.
The uniqueness of this divine self-praise is further addressed by Ibn Kathir in his renowned tafsir. He states:
"إن الله تعالى يحمد نفسه، ويأمر عباده بحمده، لأنه الكامل في ذاته وصفاته وأفعاله، فهو المستحق للحمد والثناء."
"Allah the Exalted praises Himself and commands His servants to praise Him because He is perfect in His essence, attributes, and actions. Thus, He alone is deserving of praise and glorification."
Ibn Kathir emphasizes that unlike human authors, who would be seen as arrogant for such self-praise, Allah's self-praise is a statement of absolute truth and a guidance for creation.
The scholars unanimously agree that the opening of Surah Al-Fatiha, with its lofty praise of Allah, serves multiple purposes. It establishes Allah's unique position as the only being truly worthy of such praise, sets the tone for the entire Quran by emphasizing the centrality of Allah's perfection and mercy, serves as a model for believers by teaching them how to approach Allah and begin important matters, and balances the concepts of Allah's grandeur and mercy, presenting a complete picture of divine attributes.
This opening, as the scholars note, could only come from Allah Himself. No created author could justifiably begin a book with such self-praise without being considered arrogant or delusional. For Allah, however, this self-praise is a statement of absolute truth and a mercy to His creation, guiding them to a proper understanding of their relationship with their Creator from the very beginning of His revelation. It is a preamble like no other, introducing man to Allah's grandeur while simultaneously emphasizing His mercy and compassion, setting the stage for the profound teachings that follow in the Quran.
As we continue our journey through Surah Al-Fatiha, we are reminded that this striking opening is not just a literary device, but a divine introduction that encapsulates the essence of the entire Quran and the Islamic worldview. With this introduction in context. Let’s dive into the the exegesis (tafsir) of "الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ" combining insights from Al-Alusi, Al-Zamakhshari, Al-Raghib Al-Isfahani, and Al-Razi's Tafsir al-Kabir, along with the Arabic matn to provide depth and clarity for readers versed in Arabic. I’ll present the original Arabic from the tafasir followed by an English explanation that highlights their agreement or differences and include additional content from Qur’an and Hadith.
if you want to listen to Surah Al-Fatiha, you can play this, I would, actually advise you to do it, sort of puts them mind in the right frame.
Note: We have covered bismillah previously in #1 see below
Verse 2: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
الحمد:
Al-Alusi delves into the nuances of الحمد:
"الحمدُ هو الثناءُ على الجميلِ الإختياريِّ من المحمود، سواءٌ كان ذلك الجميل نعمةً أم غيرَها، ويختصّ بما يكون عن إرادةٍ وقصدٍ، ولذلك فُرق بينه وبين المدح، إذ قد يكون المدحُ على ما لا اختيار فيه."
Al-Alusi emphasizes that الحمد refers to a deliberate form of praise for both intrinsic qualities and voluntary acts, and is therefore distinct from المدح (general commendation), which may not involve intent or choice. He clarifies that الحمد is comprehensive and continuous in nature, covering both what is seen and unseen in Allah’s actions.
Al-Zamakhshari offers a linguistic analysis of الحمد:
"الحمد هو الثناء على الجميل من حيث إنه جميل، فهو أخصُّ من المدح، فإن المدحَ قد يكونُ على الجميلِ وعلى غير الجميل."
He defines الحمد as praise for beauty and perfection, differentiating it from المدح (praise in general) which can be for things that are not inherently praiseworthy. The structure "الْحَمْدُ لِلَّهِ" is a nominal sentence, implying continuity and permanence of praise for Allah.
Al-Raghib Al-Isfahani delves deeply into the linguistic roots of الحمد:
"الحمد هو الثناءُ باللسان على الجميلِ الإختياريِّ عن قصدٍ وإرادةٍ، فهو أخصُّ من المدح، لأن المدح قد يكون بغير اللسان، أو بغير الاختيار."
He explains that الحمد comes from a root that implies both verbal expression and intentional acknowledgment of goodness, making it more specific than مدح which can be either verbal or not, and may not necessarily be for something chosen or willed.
Al-Razi adds a cosmic dimension to the concept of الحمد:
"الحمد هو الشكر، وهو مضاف إلى اللسان فقط، وقد يقال أن الحمد هو ثناء اللسان على فعل جميل، فيكون الحمد مختصاً بالله، بخلاف الشكر الذي يكون على النعمة، ويكون عامّاً في حق الله وغيره."
Al-Razi explains that الحمد is distinct from الشكر (gratitude), which is for specific blessings, whereas الحمد is broader and applies to all acts of beauty and perfection, making it a unique form of praise exclusively for Allah. He also suggests that all creatures praise Allah, either knowingly or through their inherent nature, thus extending الحمد to the universal order.
Summary: All scholars agree that الحمد (praise) refers to the intentional and verbal acknowledgment of Allah’s perfect qualities and actions. It is distinct from المدح (general praise) because it is specific to praiseworthy acts done by choice. Al-Raghib stresses the intentionality and verbal aspect, while Al-Alusi and Al-Zamakhshari highlight that الحمد is continuous and all-encompassing for Allah’s creation and governance.
لِلَّهِ:
Al-Alusi explains the لام of لِلَّهِ:
"اللام هنا للاستحقاق، أي أن الحمدَ كله مستحقٌّ لله وحده، لأنه المالك والمتصرّف في الكون، ولفظ الجلالة "الله" هو الاسم الجامع لكل صفات الكمال."
He notes that لله (for Allah) emphasizes that all praise belongs to Allah alone, due to His ownership and governance of everything in existence. He highlights that الله is the all-encompassing name, signifying all attributes of perfection.
Al-Zamakhshari also elaborates on the exclusivity conveyed by لله:
"اللام هنا لام الاختصاص، أي أن الحمد يختصُّ بالله وحده، لأنه تعالى صاحب الصفات الكاملة."
He focuses on the exclusivity implied by the لام, indicating that praise is owed to Allah due to His perfect attributes and actions.
Al-Razi provides an extended explanation:
"اللام في "لله" تفيد الاختصاص، أي أن جميع المحامد تعود إلى الله وحده، لأنه مصدر كل نعمة."
Al-Razi stresses that لله means that all praise returns to Allah, as He is the source of all blessings. He further distinguishes between human praise, which is temporary, and divine praise, which is eternal and absolute.
Summary: All the scholars—Al-Alusi, Al-Zamakhshari, and Al-Razi—agree that لله signifies that all praise is due to Allah exclusively. The لام of لله (لام الاستحقاق) denotes that Allah alone deserves all forms of praise because of His absolute perfection. Al-Razi expands this idea by emphasizing that all blessings originate from Allah, so all praise must ultimately be directed to Him.
رَبِّ الْعَالَمِينَ:
Al-Alusi explains the word رب as follows:
"الربُّ هو المربّي والمصلح والمتصرّف، فهو الذي يخلقُ ويربّي ويهدي إلى الكمال."
He emphasizes that رب signifies nurturing and sustaining, and it indicates Allah’s ongoing governance and management of creation, from creation to perfection.
Al-Zamakhshari elaborates:
"ربّ العالمين هو الخالق والمالك والمربي، والذي يدبّر أمور خلقه في الدنيا والآخرة."
He explains that رب refers to the Creator, Owner, and Sustainer who manages the affairs of creation in this world and the next.
Al-Raghib focuses on the linguistic root of رب:
"الربّ مشتقٌّ من التربية، وهو الذي ينمّي ويقود المخلوقات إلى كمالها، سواء كان ذلك في الأمور المادية أو الروحية."
He explains that رب comes from the root "ر ب ب", which means to grow, nurture, and guide towards perfection. This implies both physical and spiritual nurturing.
Al-Razi expands on رب by explaining four stages of divine ربوبية (Lordship):
"رب العالمين هو الخالق والمدبّر، ويتضمن خلق الأشياء، ثم رعايتها، ثم هدايتها، ثم إيصالها إلى الكمال."
He describes ربوبية as including creation, sustenance, guidance, and leading things to their perfection.
Summary: The term رب is explained by all four scholars as denoting more than just creation; it involves nurturing, sustaining, and perfecting. Al-Alusi and Al-Zamakhshari focus on Allah’s governance of creation, while Al-Raghib highlights the linguistic root, linking it to growth and guidance. Al-Razi adds depth by describing four distinct stages of ربوبية: creation, sustenance, guidance, and perfection.
الْعَالَمِينَ:
Al-Alusi defines العالمين as:
"العالمين هو كل ما سوى الله، من المخلوقات التي يُعرف بها الخالق."
He explains that العالمين refers to everything other than Allah, including humans, jinn, angels, animals, plants, and even inanimate objects.
Al-Zamakhshari elaborates on the plural form:
"العالمين جمع عالم، والعالم هو كل ما يدلُّ على وجود الله."
He states that العالمين is the plural of عالم, which refers to everything that signifies Allah’s existence.
Al-Raghib delves into the etymology:
"العالم مأخوذ من العلم، لأن العالم هو ما يُعلم به عن الله، فهو يشمل كل ما يدلُّ على الخالق."
He explains that العالم is derived from the root علم (to know), meaning everything through which knowledge of Allah can be attained.
Al-Razi includes both physical and metaphysical realms:
"العالمين يشمل العالم المحسوس وغير المحسوس، كالملائكة والجن، وكذلك الأزمنة المختلفة."
He explains that العالمين includes both the seen and unseen worlds, such as angels, jinn, and even the past, present, and future.
Summary: All four scholars agree that العالمين refers to everything besides Allah. Al-Alusi and Al-Zamakhshari emphasize the plural form, indicating multiple worlds or realms. Al-Raghib highlights the root علم, tying the term to knowledge of Allah, while Al-Razi expands it to include both physical and metaphysical realms, as well as the dimension of time itself.
Verse 3: الرَّحْمَٰنِ الرَّحِيمِ
Al-Alusi explains the distinction between الرَّحْمَٰنِ and الرَّحِيمِ:
"الرَّحْمَٰنِ هو صيغة مبالغة على وزن "فَعْلان" تفيد الكثرة والشمول في الرحمة... وأما "الرَّحِيمِ" فهو صيغة مبالغة كذلك لكنها أخصّ."
He states that الرَّحْمَٰنِ is a hyperbolic form indicating vast and inclusive mercy that encompasses all creation. الرَّحِيمِ is also hyperbolic but refers to a more specific mercy, one that is primarily reserved for the believers in the hereafter.
Al-Zamakhshari adds:
"الرَّحْمَٰنِ هو الذي وسعت رحمته كل شيء في الدنيا... و"فَعْلان" تفيد الكثرة، و"فَعِيل" تفيد الثبوت والدوام."
He explains that الرَّحْمَٰنِ refers to Allah's mercy that touches every aspect of the world, while الرَّحِيمِ is more specific to the believers in the afterlife. "فَعْلان" denotes abundance, while "فَعِيل" signifies permanence and consistency.
Al-Raghib explains the linguistic connection:
"الرَّحْمَٰنِ يدلُّ على الرحمة العامة... والرَّحِيمِ فتدلُّ على الرحمة الخاصة بالمؤمنين."
He traces the root of رحمة to رَحِم (womb), symbolizing nurturing and care. الرَّحْمَٰنِ represents Allah’s expansive, all-encompassing mercy, while الرَّحِيمِ indicates a specific mercy for believers, particularly in the hereafter.
Al-Razi delves into the philosophical aspects:
"الرَّحْمَٰنِ هو الذي تكون رحمته شاملةً لكل المخلوقات... والرَّحِيمِ هو الذي تكون رحمته خاصةً بالمؤمنين في الآخرة."
He concurs that الرَّحْمَٰنِ refers to Allah’s universal mercy that encompasses all creation, while الرَّحِيمِ is reserved for the believers, especially in the hereafter. He also suggests that الرَّحْمَٰنِ could refer to mercy in this world, while الرَّحِيمِ could refer to mercy in the next.
Summary: All four scholars—Al-Alusi, Al-Zamakhshari, Al-Raghib Al-Isfahani, and Al-Razi—agree that الرَّحْمَٰنِ and الرَّحِيمِ both relate to Allah’s mercy but differ in scope and specificity.
الرَّحْمَٰنِ is derived from "فَعْلان", indicating abundance and comprehensiveness. It refers to Allah’s mercy that extends to all of creation, covering believers and non-believers alike, in this world. Al-Raghib emphasizes the nurturing aspect of this mercy, connecting it to the word رَحِم (womb), symbolizing care and protection.
الرَّحِيمِ comes from the form "فَعِيل", denoting continuity and specificity. This mercy is exclusive to the believers, particularly in the afterlife, as described by Al-Alusi, Al-Zamakhshari, and Al-Razi. It signifies a continuous, permanent form of mercy that believers will experience in the hereafter.
The combination of الرَّحْمَٰنِ الرَّحِيمِ emphasizes the vastness and specificity of Allah's mercy. While الرَّحْمَٰنِ is exclusive to Allah and denotes His all-encompassing mercy in this world, الرَّحِيمِ highlights His special mercy for the believers, particularly in the Hereafter.
This concept of Allah's all-encompassing mercy is reinforced throughout the Quran. For instance, Allah says: وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ "And My mercy encompasses all things" (Quran 7:156). This verse underscores the vast scope of Allah's mercy, which extends to all of His creation.
Furthermore, Allah emphasizes His self-imposed commitment to mercy in the Quran: كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ
"He has decreed upon Himself mercy" (Quran 6:12), and in another verse: كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ
"Your Lord has decreed upon Himself mercy" (Quran 6:54). These verses highlight that mercy is an intrinsic attribute of Allah, one that He has made incumbent upon Himself.
The Prophet Muhammad (peace be upon him) further elaborated on the extent of Allah's mercy in various hadiths. In one narration, he said:
إِنَّ اللَّهَ خَلَقَ الرَّحْمَةَ يَوْمَ خَلَقَهَا مِائَةَ رَحْمَةٍ، فَأَمْسَكَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً، وَأَرْسَلَ فِي خَلْقِهِ كُلِّهِمْ رَحْمَةً وَاحِدَةً، فَلَوْ يَعْلَمُ الْكَافِرُ بِكُلِّ الَّذِي عِنْدَ اللَّهِ مِنَ الرَّحْمَةِ لَمْ يَيْأَسْ مِنَ الْجَنَّةِ، وَلَوْ يَعْلَمُ الْمُؤْمِنُ بِكُلِّ الَّذِي عِنْدَ اللَّهِ مِنَ الْعَذَابِ لَمْ يَأْمَنْ مِنَ النَّارِ
"Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it." (Sahih Al-Bukhari)
This hadith illustrates that the mercy we witness in this world is but a fraction of Allah's total mercy, most of which is reserved for the Day of Judgment.
In another profound hadith, the Prophet (peace be upon him) said:
لَمَّا خَلَقَ اللَّهُ الْخَلْقَ كَتَبَ فِي كِتَابِهِ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي
"When Allah created the creation, He wrote in His Book—which is with Him above the Throne—'My Mercy prevails over My Wrath.'" (Sahih Al-Bukhari and Muslim)
This hadith emphasizes that Allah's mercy takes precedence over His wrath, further reinforcing the significance of the attributes الرَّحْمَٰنِ and الرَّحِيمِ.
Verse 4: مَالِكِ يَوْمِ الدِّينِ
مَالِكِ:
Al-Alusi provides a detailed explanation of مَالِكِ:
"قرئ (مالك) و(ملك) وهما قراءتان متواترتان، والأولى قراءة عاصم والكسائي وخلف ويعقوب، والثانية قراءة الباقين. ومعنى (مالك) هو المتصرف في الأمور على سبيل الاستقلال والاختيار، و(ملك) أبلغ لأنه يتصرف في ملكه كيف يشاء."
Al-Alusi notes that there are two widely transmitted readings of this word: مَالِكِ (Maalik) and مَلِكِ (Malik). He explains that مَالِكِ means the one who has independent and discretionary control over affairs, while مَلِكِ (king) is considered more emphatic as it implies unrestricted authority within one's domain.
Al-Zamakhshari offers a linguistic and contextual analysis:
"(مالك) و(ملك) قراءتان مشهورتان، و(مالك) أبلغ لأنّ كل مالك ملك وليس كل ملك مالكاً. والمراد هنا إثبات كمال القدرة والتصرف لله تعالى يوم القيامة."
He points out that both readings are well-known, but considers مَالِكِ to be more comprehensive, arguing that every مَالِكِ (owner) is a مَلِكِ (king), but not every king is an owner. The intent here is to affirm Allah's complete power and authority on the Day of Judgment.
Imam Al-Razi delves into the theological implications:
"اختلف القراء في قراءة هذه الكلمة، فقرأ عاصم والكسائي (مالك) بالألف، وقرأ الباقون (ملك) بغير ألف. واعلم أن الملك والمالك متقاربان، غير أن الملك أعم تصرفاً وأعظم قدرة."
Al-Razi discusses the different readings and notes that while مَلِكِ and مَالِكِ are close in meaning, مَلِكِ implies broader authority and greater power. He emphasizes that both qualities are perfectly attributed to Allah, especially in the context of the Day of Judgment.
يَوْمِ الدِّينِ:
Al-Alusi explains:
"المراد بيوم الدين يوم القيامة، سمي بذلك لأنه يوم الجزاء والحساب. والدين هنا بمعنى الجزاء، يقال: كما تدين تدان، أي كما تفعل تجازى."
He clarifies that يَوْمِ الدِّينِ refers to the Day of Judgment, named as such because it's the day of recompense and reckoning. الدِّينِ here means recompense, as in the saying "As you judge, you will be judged."
Tafsir Al-Zamakhshari:
Al-Zamakhshari provides a linguistic analysis:
"الدين: الجزاء والحساب. ويوم الدين: يوم القيامة. وإضافة اليوم إلى الدين من إضافة الظرف إلى ما فيه."
He defines الدِّينِ as recompense and reckoning, and يَوْمِ الدِّينِ as the Day of Resurrection. The construction (يَوْمِ الدِّينِ) is a genitive construction where the time (day) is associated with what occurs in it (judgment).
Al-Raghib Al-Isfahani delves into the root meaning:
"أصل الدين الطاعة والجزاء، ومنه قيل للشريعة دين. ويوم الدين هو يوم الجزاء حيث يجازى كل إنسان بما عمل."
He explains that the root meaning of الدِّينِ is obedience and recompense, which is why religious law is called دين. يَوْمِ الدِّينِ is the day of recompense where every person is rewarded or punished for their deeds.
Summary : The phrase مَالِكِ يَوْمِ الدِّينِ emphasizes Allah's absolute sovereignty and ownership, particularly on the Day of Judgment. The use of مَالِكِ (or مَلِكِ in the alternate reading) underscores that on this day, all authority and judgment belong solely to Allah.
This concept is reinforced throughout the Quran. Allah says in Surah Ghafir:
لِمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ
"To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing." (40:16). This verse echoes the meaning of مَالِكِ يَوْمِ الدِّينِ, affirming Allah's absolute authority on the Day of Judgment.
In Surah Al-Infitar, Allah further elaborates on the nature of يَوْمِ الدِّينِ :
وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ
And what can make you know what is the Day of Recompense? Then, what can make you know what is the Day of Recompense? It is the Day when a soul will not possess for another soul [power to do] a thing; and the command, that Day, is [entirely] with Allah." (82:17-19). This passage emphasizes the powerlessness of all beings on that day, contrasting with Allah's complete authority as the مَالِكِ (Owner) or مَلِكِ (King).
The Prophet Muhammad (peace be upon him) often reminded his followers of the significance of this day. In a hadith, he said:
الْكَيِّسُ مَنْ دَانَ نَفْسَهُ، وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ، وَالْعَاجِزُ مَنْ أَتْبَعَ نَفْسَهُ هَوَاهَا وَتَمَنَّى عَلَى اللَّهِ
"The wise person is the one who calls himself to account and does deeds to benefit him after death, and the incapable one follows his desires and merely hopes in Allah." (Tirmidhi)
This hadith uses the root د-ي-ن (the same as in الدِّينِ) in the word دَانَ (holds accountable), connecting the concept of self-accountability with the Day of Judgment.
The phrase مَالِكِ يَوْمِ الدِّينِ serves as a powerful reminder of the temporary nature of worldly authority and the ultimate return of all creation to Allah's judgment. It encourages believers to live their lives with awareness of this final reckoning, where Allah alone will have absolute authority and ownership. This concept is central to Islamic eschatology and serves as a motivating factor for righteous conduct in this world.
Verse 5: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
إِيَّاكَ:
Al-Alusi provides a detailed grammatical analysis:
"إِيَّاكَ ضمير منفصل في محل نصب مفعول به مقدم، وتقديم المفعول يفيد الحصر والاختصاص، أي نخصك بالعبادة ونخصك بطلب المعونة."
Al-Alusi explains that إِيَّاكَ is a separate pronoun in the accusative case, placed before the verb. This placement indicates exclusivity and specificity, meaning "We worship You alone and seek help from You alone."
Al-Zamakhshari offers a rhetorical analysis:
"قُدِّم المفعول وهو إِيَّاكَ على الفعل لإفادة الاختصاص، وللاهتمام بذكر المعبود قبل ذكر العبادة."
He notes that the object (إِيَّاكَ) is placed before the verb to indicate exclusivity and to emphasize the mention of the One being worshipped before the act of worship itself.
Imam Al-Razi delves into the theological implications:
"في تقديم إِيَّاكَ دلالة على أن العبد ينبغي أن يكون مستغرق الهمة في معرفة المعبود قبل الشروع في العبادة."
Al-Razi suggests that the placement of إِيَّاكَ indicates that the servant should be fully immersed in knowing the One being worshipped before engaging in the act of worship.
نَعْبُدُ:
Al-Alusi explains:
"العبادة هي غاية التذلل والخضوع، وهي أقصى غايات التعظيم، لا تليق إلا بمن له غاية الإنعام وهو الله تعالى."
He defines worship as the utmost form of humility and submission, the highest degree of veneration, which is only befitting for the One who has bestowed the ultimate blessings, i.e., Allah.
Al-Zamakhshari provides a linguistic analysis:
"العبادة أقصى غاية الخضوع والتذلل، وأصلها من الذل، ومنه طريق معبد أي مذلل بكثرة الوطء."
He traces the root of عبادة to the concept of humility, relating it to a well-trodden path that has been made easy by frequent use.
Al-Raghib Al-Isfahani delves into the root meaning:
"أصل العبودية: إظهار التذلل، والعبادة أبلغ منها، لأنها غاية التذلل، ولا يستحقها إلا من له غاية الإفضال، وهو الله تعالى."
He explains that the root of servitude is the manifestation of humility, and worship is its most profound form, deserved only by the One who has the utmost bounty, i.e., Allah.
نَسْتَعِينُ:
نَسْتَعِينُ: Al-Alusi explains:
"الاستعانة: طلب العون، وهو الاستمداد من الله تعالى في جميع الأمور، وهذا يدل على كمال الافتقار إلى الله تعالى."
He defines استعانة as seeking help, which implies drawing support from Allah in all matters, indicating complete dependence on Allah.
Al-Zamakhshari offers a contextual analysis:
"نَسْتَعِينُ عطف على نَعْبُدُ، وفيه إشارة إلى أن العبد لا يستقل بالعبادة إلا بمعونة الله تعالى."
He notes that نَسْتَعِينُ is conjoined to نَعْبُدُ, indicating that the servant cannot perform worship independently without Allah's help.
نَسْتَعِينُ: Imam Al-Razi delves into the spiritual implications:
"في تأخير الاستعانة عن العبادة إشارة إلى أن العبد ينبغي أن يبذل جهده أولاً، ثم يطلب الإعانة من الله تعالى."
Al-Razi suggests that mentioning seeking help after worship indicates that the servant should first exert their effort, then seek Allah's assistance.
Summary : The verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ is a pivotal statement in Surah Al-Fatiha, marking a transition from describing Allah's attributes to directly addressing Him. It encapsulates the essence of the Islamic faith: exclusive worship of Allah and complete reliance on Him.
This concept of exclusive worship is emphasized throughout the Quran. For instance, Allah says: وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ "And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth." (98:5) This verse reinforces the idea of sincerity in worship, which is implicit in إِيَّاكَ نَعْبُدُ.
The concept of seeking help only from Allah is also reiterated in other parts of the Quran. In Surah Hud, Prophet Hud says to his people: إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ "I only intend reform as much as I am able. And my success is not but through Allah. Upon him I have relied, and to Him I return." (11:88) This verse echoes the sentiment of إِيَّاكَ نَسْتَعِينُ, emphasizing complete reliance on Allah.
The Prophet Muhammad (peace be upon him) emphasized the importance of seeking help from Allah alone. In a famous hadith, he advised Ibn Abbas:
يَا غُلَامُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ إِذَا سَأَلْتَ فَاسْأَلْ اللَّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ
"O young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah." (Tirmidhi)
This hadith directly relates to إِيَّاكَ نَسْتَعِينُ, instructing believers to seek help exclusively from Allah.
The combination of worship and seeking help in this verse establishes a balance between human effort and divine assistance. It reminds the believer that while they must strive in their worship and worldly affairs, ultimate success comes only through Allah's help. This concept encourages a state of constant awareness of Allah (taqwa) and reliance on Him (tawakkul), which are central themes in Islamic spirituality.
Personal Reflection on Surah Al-Fatiha
The impact of Surah Al-Fatiha extends far beyond its theological and literary significance. For a Muslim, reciting this surah at the beginning of every prayer, five times a day, serves as a profound spiritual exercise. It's a moment of deep personal reflection and connection with the Divine. Here's a heartfelt perspective on how this surah affects a believer's daily life and spiritual journey:
(Note to the reader: The following reflection is written in the first person, but you may read it as "we" if you wish to experience it as a shared contemplation.)
For me, as a Muslim, the start of every prayer 5 times a day with Surah Al-Fatiha shows me how small and insignificant I am in comparison to my Rabb (my Creator and Sustainer). It reminds me when I stand in front of Him, that I am smaller than even a speck. I try to imagine myself as standing in front of Him; I cannot see Him, yet He sees me.
Then I start zooming out, bringing His creation into picture - from the masjid, to the city, to the country, to the planet, to the solar system, to the galaxy, to the Milky Way, and beyond. There is no "I" left; even the universe starts fading away when I try to imagine the extent of His creation.
The humbleness that follows afterwards opens my heart to His divine mercy. This is especially true when I am reciting the Quran in Tahajjud (night prayers) and pondering on the words of the Majestic.
This initial realization opens me to His message, or rather, puts me in front of Him as a child puts himself in front of the father, waiting for him to guide him. The guidance which I seek is the guidance of the child that wants the father not only to show him the way but to take him to the place he is guiding him towards.
This personal experience highlights how Surah Al-Fatiha serves not just as an opening to the Quran, but as a daily spiritual reset for believers. It encapsulates the essence of the Islamic worldview - recognizing Allah's greatness, acknowledging our dependence on Him, and seeking His guidance with humility and trust. Through its regular recitation, we are continually brought back to these fundamental truths, fostering a deep and enduring connection with our Creator.
That’s all for today, it is 27th September 2024, time 11:02 AM - I will, in-sha-Allah continue from here tomorrow. May Allah forgive and guide us all, and help us to seek his guidance and then take us to the point he wants us to reach.
اللهم إني عبدُك وابنُ عبدِك وابنُ أَمَتِك، ناصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ: أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي
O Allah, I am Your slave, son of Your male servant, and son of Your female servant. My forelock is in Your Hand. Your command for me prevails. Your judgement concerning me is just. I beseech You through every name You have, by which You have called Yourself, or which You have sent down in Your Book, or which You have taught to any one of Your creations, or which You have preferred to keep to Yourself among Your guarded secrets, to make the Great Qur'an the springtime of my heart, the light of my chest, the remover of my sadness, and the pacifier of my worries
Ameen