the Lectures of Nokounam, , Session (23)
Surah Al-Fatiha, as a summary of the Holy Qur'an, offers a comprehensive blueprint for the spiritual conduct of humanity towards the Lord. This surah, with a systematic structure and profound content, guides from theoretical wisdom to practical wisdom and ultimately to the pursuit of specific guidance. In this book, relying on profound lectures and precise analyses, we have provided a detailed elucidation of Surah Al-Fatiha to serve as a guide for specialised audiences in the path of understanding divine knowledge. The structure of this work, inspired by the original content, is arranged in organised sections and employs a lofty, academic language so as to be both scientifically rich and literarily captivating.
Surah Al-Fatiha, like a divine ode, each of its verses is an independent couplet containing a complete and uncompromised statement. This comprehensiveness indicates the infinite capacity of divine speech, which in every part reflects the entire truth. Even if the surah were limited to the verse:
(In the name of God, the Most Compassionate, the Most Merciful)
it would still be a complete statement, since each verse, on its own, is a vessel for the manifestation of divine truth.
From a philosophical perspective, this semantic independence alludes to the principle of God's boundless manifestation in His speech. Each verse, like a drop from the ocean of divine knowledge, contains the entire truth within itself. From a mystical viewpoint, this characteristic invites the seeker to independent contemplation of each verse to reach new depths of knowledge at every moment.
(Praise be to God)
This verse is a general and comprehensive statement of divine praise encompassing all creatures. This verse, as the beginning of knowledge, attributes praise to God and includes creation in this commendation.
(The Lord of the Worlds)
This verse elaborates on divine lordship in the system of existence. It clarifies the relationship of the Lord with the worlds (all creatures) and shows that lordship is an all-encompassing system including all beings.
(The Most Compassionate, the Most Merciful)
This divides divine mercy into two realms: the general (Rahman) and the specific (Rahim). Rahman mercy encompasses all beings, while Rahim mercy is exclusive to the believers and the elect of God.
The tripartite structure of Surah Al-Fatiha, like a spiritual map, guides humanity from general knowledge (praise) to detailed understanding (lordship) and then to the distinction of divine attributes (mercy). This structure is not only unparalleled rhetorically and literarily but also, from a philosophical and mystical perspective, provides a model for epistemic conduct.
Each verse of Surah Al-Fatiha is independently a complete statement. If the surah ended at
(Praise be to God)
or
(The Lord of the Worlds)
there would be no deficiency in expressing the truth. This sufficiency refers to the infinite manifestation of God in every part of His speech.
With each added verse, the semantic aspect of the surah changes. The verse
(Master of the Day of Judgment)
transfers the statement from a primitive (initial) vessel to a conclusive (final) vessel. This verse, emphasising God's sovereignty on the Day of Judgment, adds an ultimate dimension to the discourse.
In the division vessel (الرَّحْمَنِ الرَّحِيمِ), two aspects of mercy (general and specific) appear. With the arrival of "Master of the Day of Judgment," this division reaches a primordial and conclusive manifestation and completes divine mercy within the vessel of recompense.
The verse "Master of the Day of Judgment" acts as a key unlocking the epistemological locks of the surah and guides the discourse from primitivity to finality. This transformation makes Surah Al-Fatiha a dynamic guide for understanding the relationship between humanity and God.
The initial verses of the surah, up to "Master of the Day of Judgment," belong to the vessel of descent, where divine grace flows from God towards creation. These verses, with nominal sentences, stabilise theoretical wisdom and establish divine knowledge firmly.
With the arrival of the verse
(You alone we worship, and You alone we ask for help)
the vessel of ascent begins. This verse points to the human conduct towards divine nearness and establishes practical wisdom.
Surah Al-Fatiha, by establishing a balance between descent and ascent, guides man from receiving divine grace towards sincere action and spiritual conduct. This bidirectional movement, akin to a mystical dance between the Truth and the servant, opens a path towards semantic unity.
The opening verses of the Surah, through nominal sentences (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الرَّحْمَنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ), indicate the stability and permanence of Divine attributes. This part constitutes the theoretical wisdom that consolidates Divine knowledge.
Upon entering the phrases إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, the Surah moves into practical wisdom. This section represents the domain of action and spiritual practice, contingent upon the theoretical wisdom. Action is only acceptable when founded upon correct knowledge.
The value of human action depends on his knowledge. Without proper cognition, the action is deprived of Divine acceptance. This principle points to the light of knowledge which guides action and preserves it from deviation.
Surah Al-Fatiha, by linking theoretical and practical wisdom, directs man from cognition to action and from knowledge to spiritual conduct. This connection serves as a bridge that guides the servant from knowledge towards Divine proximity.
Surah Al-Fatiha is divided into two parts: the first part (up to مَالِكِ يَوْمِ الدِّينِ) pertains to God, and the second part (from إِيَّاكَ نَعْبُدُ) pertains to the servant. However, this division is not absolute, as the Truth and the servant are present in both sections.
In الْحَمْدُ لِلَّهِ, the praise includes all creatures, and in رَبِّ الْعَالَمِينَ, the worlds (including the servants) are present. This connection refers to the unity of the Truth and creation within the system of Lordship.
In إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, the Truth appears as the worshipped and the one from whom help is sought, while the servant is the doer of worship. This dual presence refers to the reciprocal relationship between the Truth and the servant in the process of worship.
The verse الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ, with its intricate assembly and separation, alludes to two levels of collection (praise by Gods creatures) and specification (the Lordship of the Truth). This rhetorical structure displays the complexity of the relationship between creation and the Creator.
The division of Surah Al-Fatiha, as two wings of spiritual flight, links the Truth and the servant in a mystical unity. This unity guides man towards a deeper understanding of monotheism and worship.
Action in إِيَّاكَ نَعْبُدُ has two aspects:
In the informative intention, the believer narrates the Prophets worship. This action is inferior but not problematic, and it suffices for the generality of believers.
Narration: The Messenger of God (peace be upon him) said: Pray as you have seen me pray.
The directive intention is the true worship in which the servant addresses God with a direct intention. This action is superior but arduous, requiring sincerity and knowledge.
Within religious jurisprudence, directive intention in prayer faces challenges because of the emphasis on juridical imitation and preservation of the apparent form of the Sharia. However, from a mystical perspective, directive intention is not only permissible but desirable, as it leads to sincerity and knowledge.
Informative intention is not worship per se but a narration of worship. True worship is realised when the servant addresses God with directive intention. Excessive emphasis on informative intention in jurisprudence diminishes the attractiveness and spiritual efficacy of worship.
Man, in daily behaviours such as greeting or expressing affection, instinctively possesses directive intention. This principle should also apply to worship. Even children, when imitating the worship of their parents, unconsciously possess directive intention.
The distinction between informative and directive intention points to two levels of worship: external imitation and inner sincerity. Directive intention guides the servant towards true worship and Divine proximity, while informative intention remains at the level of outward appearance.
The verse
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Guide us to the straight path)
refers to specific guidance, not general guidance. General guidance encompasses all beings, as all are on the Divine straight path.
Poetry:
On the straight path, O heart, none is astray;
In my path, whatever comes to the seeker is good.
The verse
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ (The path of those upon whom You have bestowed favour)
is an instance of specific guidance, encompassing the saints, prophets, and the righteous. This path refers to the favour of knowledge and the special guardianship of God.
The verse
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (Not of those who have incurred wrath, nor of those who have gone astray)
refers to two groups of deviation:
The Angered and The Lost represent, respectively, excess and deficiency in deviation. The path of those blessed shows the middle way and steadfastness, free from all deviation.
Specific guidance leads man towards the path of those blessed and Divine proximity. This path is the middle way, distant from excess and deficiency, and guides man towards spiritual perfection.
The ultimate goal of Surah Al-Fatiha is to guide man to the specific path (guardianship of those blessed) and to attain the station of annihilation in God (fan f Allh). This Surah directs man from knowledge to action and from cognition to Divine proximity.
Surah Al-Fatiha does not explicitly state the final goal. After seeking the specific path, the servant continues pursuing the ultimate destination. This incompleteness points to the infinite nature of Divine spiritual conduct.
Surah Al-Fatiha, by inviting to specific guidance and Divine proximity, leads man towards an infinite destination. This Surah is not only a guide for spiritual conduct but also a mirror reflecting the truth of monotheism.
Surah Al-Fatiha, as a compendium of the Holy Quran, is a comprehensive guide for human spiritual conduct towards the Lord. This Surah, with its tripartite structure of collection, specification, and division, moves from theoretical wisdom (knowledge of God) to practical wisdom (worship and conduct), and ultimately to seeking specific guidance (Sirat al-Anamta Alayhim). The opening verses stabilise Divine knowledge, and the subsequent verses invite man to sincere worship and seeking guidance on the path of the saints. The distinction between informative and directive intention points to two levels of worship (external and internal), with directive intention leading to sincerity and knowledge. The straight path represents the middle way, free from excess (the angered) and deficiency (the lost), guiding man towards Divine proximity. The ultimate goal of the Surah is the attainment of fan f Allh, realised in the seekers practical and epistemic journey. This exegesis, by emphasising the unity of the Truth and the servant, explores the mystical and philosophical depths of Surah Al-Fatiha, introducing it as a comprehensive guide for spiritual conduct.
Supervised by Sadegh Khademi
