Derived from the scholarly lectures of Nokounam, (Session 36)
Surah Al-Fatiha, akin to a luminous gateway to the knowledge of the Holy Quran, has long been the focal point of profound reflections by scholars and commentators. This Surah, known by the names Ftiat al-Kitb and Umm al-Qurn, in its opening verses presents fundamental concepts such as praise (amd), commendation (
Verse: بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Translation: In the name of Allah, the Most Gracious, the Most Merciful
Surah Al-Fatiha commences with the phrase Bismillhir-Ramnir-Ram, which functions as a key to unlocking the doors of monotheistic knowledge. This phrase, the preface to all the Quranic Surahs (except Surah At-Tawbah), encompasses three Divine Names: Allh, Ramn, and Ram. Allh denotes the exalted essence of God, Ramn indicates His general and encompassing mercy, while Ram signifies His special and enduring mercy.
The Basmala does not merely have a ritualistic or devotional role, but rather serves as a foundation for understanding the Divine Names and the station of Tawd in Quranic exegesis. This phrase, with its emphasis on Divine mercy, guides humanity towards humility and submission before the Lord. The focus on these three Names provides a prelude to entering the subsequent concepts of the Surah, particularly Praise (amd).
The Basmala, as the commencement of Surah Al-Fatiha, offers a basis for understanding Tawd and Divine mercy. This section highlights the significance of the Basmala as the key to accessing the knowledge contained in Surah Al-Fatiha.
Verse: ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
Translation: Praise and thanks be to Allah, the Lord of all the worlds.
Following the Basmala, Surah Al-Fatiha continues with Al-amdu lillhi rabbi al-lamn. The term amd in this verse signifies absolute praise of Allah due to His inherent perfection and His actions, while lamn refers to all the creatures of the universe who are subject to Divine Lordship.
amd, derived from the root -m-d, means the praise by a rational and free-willed being with wonder, reverence, and humility. This concept is opposed to disparagement and refers to praiseworthy perfections. Unlike commendation (madh), which can be ascribed to irrational beings, amd is specific to beings endowed with intellect and free will.
Some commentators have confined amd exclusively to Allah, yet this view is erroneous because the Quran sometimes attributes praise to others besides God, such as prophets and believers. Praise, due to its accompaniment by wonder and reverence, applies to any rational and free-willed entity.
amd, as a central concept in Surah Al-Fatiha, is a pure praise of Divine perfection accompanied by wonder and reverence. This section clarifies the exalted status of amd and distinguishes it from other related concepts.
Shukr, derived from the root sh-k-r, means expressing thanks in response to a blessing and requires the reception of the blessing from the benefactor by the grateful party. Unlike praise and commendation, which do not require a blessing, gratitude depends on the existence of a blessing and the connection between the grateful and the blessing.
Some maintain that gratitude necessitates complete union between the beneficiary (the one who receives the blessing) and the grateful. However, this view is inaccurate. The relation between the grateful and the blessing suffices for the truth of gratitude, even if complete union is absent. For instance, a person can express gratitude for a blessing granted to others, such as a child or relative.
Gratitude and ingratitude (kufrn) are two opposing concepts, both dependent on the blessing. Gratitude is the expression of thanks in response to a blessing, whereas ingratitude denotes ungratefulness and denial of the blessing. Both belong to the category of relational Names and lack meaning without the related blessing.
Gratitude, as a response to Divine blessings, is distinct from praise and commendation and depends on the relation to the blessing. This section highlights the flexibility of the concept of gratitude and its position in Quranic culture.
Shkir and mashkr are active participles linked to action and effect. When Allah is named Shkir, this indicates His positive response to the righteous deeds of the servants, rather than attributing gratitude to His essence. The Divine Essence, which is utterly self-sufficient and perfect, is free from any effect or need.
O my God, You are sanctified! How can there be any cause from You and how can there be any cause to You from me? O my God, You are self-sufficient by Your essence so that any benefit might reach You from You; then how can You be self-sufficient from me?
Some commentators mistakenly attribute gratitude to the Divine essence, disregarding the connection to action and blessing. This error stems from conflating essential Names (e.g., ayy) and active participles (e.g., Shkir). Shkir, like Rziq and Shf, is an active participle dependent on an external object, namely the blessing or action.
Shkir, as an active participle, gains meaning within the context of Divine action and is distinct from the self-sufficient Divine essence. This section elucidates the importance of differentiating essential and active Names for the accurate understanding of the Holy Quran.
Some commentators erroneously consider praise and gratitude synonymous regarding Allah, but this perspective is invalid. The Quran never employs these two concepts interchangeably. Praise is a pure commendation independent of blessing, whereas gratitude depends on blessing.
The Holy Quran, as a lexical treasure, uses vocabulary with precision and wisdom. The meanings of praise (amd), commendation (madh), and gratitude (shukr) in the Quran correspond with the insights of lexicographers. Any disagreement in understanding these concepts stems from a deficiency in the knowledge of Divine Names and Attributes.
Deficiencies in the comprehension of the knowledge of Divine Names and Attributes, especially within religious sciences, have led to exegetical errors. Some commentators, by conflating essential and active Names or neglecting Quranic usages, have reached incorrect conclusions.
The Holy Quran, as a lexical and theological authority, employs the meanings of praise and gratitude meticulously. Critiquing erroneous views and emphasising the knowledge of Names paves the way for a correct understanding of these concepts.
Praise, owing to its purity and independence from desire or expectation of blessing, is superior to gratitude and commendation. Praise is a commendation performed out of wonder and reverence towards praiseworthy perfection, whereas gratitude depends on the receipt of a blessing.
The Du of Arafah, stressing the absolute richness of the Divine Essence, indicates that gratitude has no meaning with regard to Gods essence, as He is free from all effect and need. This supplication situates Shkir within the context of Divine action.
Praise, due to its purity and independence from blessing, is superior to gratitude and commendation. The Du of Arafah, by clarifying the intrinsic richness of God, elucidates this distinction more clearly.
Surah Al-Fatiha, like an unparalleled gem among the chapters of the Holy Quran, presents concepts such as praise, commendation, and gratitude with unparalleled precision. Praise is a pure commendation of Divine perfection, accompanied by wonder and reverence, and distinct from gratitude and commendation. Gratitude is a response to Divine blessing and gains meaning within the context of action, while the Divine Essence remains free from all effect and need. Critiques of erroneous views, especially the conflation of essential and active Names, demonstrate the necessity of accurate knowledge of Divine Names and Attributes. The Holy Quran, as a book of lexicon and knowledge, employs these concepts with wisdom, and any error arises from the weakness of commentators. This work, emphasising the superiority and exalted position of praise, paves the way for a deeper understanding of Surah Al-Fatiha.
Under the supervision of Sadegh Khademi
