of Nokounam, , Session Twenty-Seven
Surah Al-Fatiha, akin to a resplendent jewel in the crown of the Holy Quran, enjoys an unparalleled status in Quranic sciences as the Ftiat al-Kitb (The Opening of the Book). This Surah, with its unparalleled order and coherence, not only occupies a pivotal role in Islamic worship, particularly in prayer, but due to its profound and comprehensive content, it has served as the focal point of reflection for exegetes, mystics, and sages alike. This study, adopting a scientific and systematic approach, analyses the exegeses of Surah Al-Fatiha, critiques the methodologies of certain scholars, and stresses the necessity for a reconsideration of interpretive methods. The emphasis lies on the independence of the science of exegesis, the practical functions of Surah Al-Fatiha, and the imperative of direct familiarity with the Quran. The text has been rewritten preserving all details from the original sources, employing an elevated language suitable for academic audiences, and enriched with literary allusions and metaphors.
The exegesis of the Holy Quran, like a pure spring, is an independent discipline necessitating a unique methodology to distinguish it from other sciences such as philosophy, mysticism, and mathematics. The intermingling of these sciences in exegeses, much like the blending of colours on a single canvas, results in incoherent content that lacks scientific credibility. This amalgamation diverts exegesis from the centrality of the Quranic text and relegates it to the periphery. Surah Al-Fatiha, with its cohesive structure, requires an exegesis that focuses on its textual and both apparent and esoteric meanings, rather than diverging into peripheral philosophical or mystical discussions.
The exegesis of Surah Al-Fatiha by some scholars, notably Mulla Sadra, due to an intense inclination towards philosophical and mystical subjects, pays insufficient attention to the text and structure of the Surah. This interpretation, like a building founded on an unrelated base, diverges from the original meaning of the verses and ventures into speculative philosophical issues. Although Mulla Sadra is eminent in philosophy and mysticism, he neglects concentration on the order and content of Surah Al-Fatiha in his exegesis and prioritises philosophical discourses over the Quranic text. This approach transforms the exegesis into a miscellany of various teachings devoid of scientific coherence.
Past scholars, under difficult material and spiritual conditions, produced valuable works deserving of appreciation. Nevertheless, the limitations of their era occasionally resulted in deficiencies in their works. In the present age, with access to scientific and research facilities, the necessity of reassessment and revision of these works is apparent. Religious sciences, akin to a tree requiring pruning and cultivation, must be reconstructed through systematic methodologies to achieve a worthy position in global academic circles. Such reconsideration does not negate the efforts of predecessors but constitutes a step towards the evolution of Quranic knowledge.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ۞ الرَّحْمَنِ الرَّحِيمِ ۞ مَالِكِ يَوْمِ الدِّينِ ۞ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ۞ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ۞ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
Translation:
In the name of God, the Most Compassionate, the Most Merciful
Praise be to God, Lord of the Worlds ۞ The Compassionate, the Merciful ۞ Master of the Day of Judgment ۞ You alone we worship, and You alone we ask for help ۞ Guide us on the Straight Path ۞ The path of those You have blessed, not of those who have earned Your wrath, nor of those who go astray.
Mulla Sadra relates Surah Al-Fatiha to three epistemological stages (origin, middle, resurrection), associating these stages with the past, present, and future of humanity. He links the verse Al-Hamdu lillhi rabbil-lamn to the knowledge of the origin and the past of humanity. This connection, like a broken bridge, does not correspond with the meaning of the verse. Al-Hamdu lillh refers to the praise and gratitude of the servant towards God, not to a philosophical discourse on the origin of existence. The divine origin transcends temporal limitations and is present in past, present, and future. This verse expresses the servants act of worship, attributing all praise to God, rather than a contemplation on the Necessary Being or the chain of existents.
Mulla Sadra, in his exegesis of Surah Al-Fatiha, overlooks the verse Bismillhir-Ramnir-Ram and begins directly with Al-amdu lillh. This neglect, like ignoring the gateway to a magnificent palace, renders the analysis incomplete. Bismillh serves as the key to unlocking the meanings of the Surah and symbolises the commencement of worship. This verse provides the epistemological and mystical foundation of the Surah, and ignoring it weakens the structure of the exegesis.
Mulla Sadra, in interpreting Ar-Ramnir-Ram, attributes these to the sublime attributes (ift jall) and the Beautiful Names (asm usn), whereas Ramn and Ram belong to the attributes of beauty (ift jaml) and refer to the general and special mercy of God. Moreover, he connects the verse Mliki yawmi ad-dn to the final causality of creation, which is inconsistent with the apparent meaning of the verse, that is, Gods sovereignty and authority on the Day of Judgment. Such interpretations, like discordant strokes on a canvas, diverge from the primary meanings of the verses.
Some exegeses, such as linking Surah Al-Fatiha to the number seven (seven verses, seven parts of prayer, seven stages of creation, seven gates of Paradise), lack scientific and logical evidence. These connections, like broken threads, lead to digression rather than deepening understanding. Scientific exegesis requires textual evidence and logical reasoning to avoid unfounded conjectures.
Surah Al-Fatiha, akin to a beating heart in the body of prayer, occupies an unrivalled position. Jurists emphasise that prayer is invalid without reciting this Surah: L alta ill biftiat al-kitb. This function not only refers to the devotional aspect of the Surah but introduces it as a bridge between the servant and the Lord. Surah Al-Fatiha is a summary of Quranic knowledge which guides the servant towards the Divine in prayer.
The phrase Bismillhir-Ramnir-Ram in Surah Al-Fatiha differs in function and effect from the Bismillh in other Surahs. Narrations indicate that reciting Bismillh of Surah Al-Fatiha over the deceased produces a healing or reviving effect, which is not attributed to the Bismillh of other Surahs. This distinction, like a light emanating uniquely from a particular gem, reveals the special status of Surah Al-Fatiha. In prayer, jurists emphasise that the Bismillh of Surah Al-Fatiha should be recited with the intention of reading part of this Surah, not independently or for another Surah, emphasising its distinctiveness.
The Holy Quran, beyond the reward of recitation, is a comprehensive blueprint for human guidance, societal health, and scientific and spiritual advancement. Surah Al-Fatiha, as a summary of the Quran, should be utilised in ways that address contemporary needs. This Surah, like a healing remedy, possesses functions such as healing and guidance which require scientific and systematic investigation. Questions like How does Surah Al-Fatiha heal? or For whom and under what conditions does it heal? should be answered through a scientific approach to harness its practical capacities.
Religious knowledge, including the exegesis of Surah Al-Fatiha, can be presented through three methods: argumentation for the rational, admonition for the faithful, and the best discourse (jadl asan) for the general public. In the contemporary era, jadl asan, which combines logic and admonition, is the most effective method for conveying Quranic knowledge. This method, like a flowing stream, attracts diverse audiences to Quranic knowledge through logical reasoning and engaging presentation.
Seminaries, especially Shia seminaries, with their high capability and capacity, must prioritise scientific and specialised education. The acquisition of knowledge, particularly in Quranic exegesis, can be regarded as a religious duty (wjib kif). Such education, like a seed sown in fertile soil, will lead to the production of scientific content capable of competing at a global level.
Continuous intimacy with the Holy Quran through recitation, contemplation, and reflection, like pure water, leads to a deeper understanding of its meanings. This intimacy must transcend mere reference to exegeses and engage directly with the Quranic text. Although exegeses are useful tools, they must not replace direct interaction with the verses. One who remains constantly in the presence of the Quran, like a traveller equipped with a precise map, is safeguarded from error and attains the miracles and wonders of the verses.
Surah Al-Fatiha, like a radiant jewel in the heart of the Holy Quran, plays an unparalleled role not only in worship but also in intellectual and spiritual guidance for humanity. The critique of exegesis methodologies, especially that of Mulla Sadra, highlights the necessity to preserve the independence of the science of exegesis and avoid its amalgamation with other disciplines. Neglect of Bismillh and incorrect interpretation of divine attributes are among the shortcomings of certain exegeses which must be rectified using scientific methods. The functions of Surah Al-Fatiha, including its role in prayer, healing, and guidance, require systematic and practical investigation. Seminaries, by adopting a scientific approach and specialised education, can promote Quranic knowledge on a global scale. Continuous intimacy with the Quran and presenting its teachings through the best discourse constitute pathways for harnessing the boundless potentials of this divine scripture. Surah Al-Fatiha, as a gateway to divine knowledge, connects the servant to the Lord and provides a blueprint for progress on the path of guidance.
Supervised by Sadegh Khademi
