of Nokounam Session Forty-Third
Surah Al-Fatiha, as the Opening of the Book, is an unparalleled jewel in the crown of the Holy Quran, which with a Tawhidi structure beautifully depicts the relationship between the Divine Essence and human action. This Surah, by its division into two nominal (fixed aspect) and verbal (variable aspect) sections, manifests, on the one hand, the perfection and immutability of Divine attributes, and on the other, the responsibility and dependence of humanity upon the Creator. The unique feature of this Surah is the complete absence of any concealment and its pure presence within the sphere of Divine manifestation, distinguishing it from other Surahs of the Holy Quran. This book, through a scientific and Tawhidi approach, analyses the nominal and verbal structures of Surah Al-Fatiha and, by integrating lectures and exegetical analyses, offers a comprehensive and systematic text for erudite audiences.
Surah Al-Fatiha is divided into two distinct parts: the nominal section, dedicated to Divine attributes, and the verbal section, related to human acts of worship. This duality transforms the Surah into a mirror reflecting both Divine perfection and human responsibility.
The nominal section, encompassing the initial verses from Al-amdu lillhi rabbi al-lamn to mliki yawmi ad-dn, describes Divine attributes such as Ar-Rahman, Ar-Rahim, and Master of the Day of Judgment, with no verbs present. This section, referred to as the fixed aspect or higher container, reveals the unchanging essence and perfection of God. Conversely, the verbal section, from iyyka nabudu wa iyyka nastan to the end of the Surah, deals with human acts (worship and seeking assistance) and supplications, and is termed the variable aspect or lower container. This duality reflects the movement from intrinsic Divine perfection to the subordinate human act.
The dual nominal and verbal structure of Surah Al-Fatiha renders it a comprehensive Surah encompassing both Divine perfection and human responsibility, establishing a Tawhidi relationship between the two.
The initial verses of Surah Al-Fatiha, from Al-amdu lillhi rabbi al-lamn to mliki yawmi ad-dn, are devoted to describing Divine attributes and contain no verbs.
Praise be to God, the Lord of all worlds, The Most Compassionate, The Most Merciful, Master of the Day of Judgment.
These verses, through terms such as Lord of the Worlds, Most Compassionate, Most Merciful, and Master of the Day of Judgment, refer to Divine attributes that describe Gods essence and perfection without the involvement of any verb. The absence of verbs in this section emphasises the independence of Divine attributes from any change or temporal limitation.
The nominal section of Surah Al-Fatiha, by purely describing Divine attributes, manifests the immutable Divine Essence and provides a Tawhidi foundation for the Surah as the higher container.
The phrase Al-amdu lillh is introduced as Divine praise, free from any human distinction or action.
The praise in this verse is presented absolutely and unqualified, relating directly to the Divine Essence. Unlike human praise which may be associated with intention or specific action, Divine praise in this section is free from any human distinction and, as part of the fixed Divine aspect, belongs to the nominal container.
Divine praise in the nominal section of Surah Al-Fatiha, with its purity and absolute monotheism, manifests Gods intrinsic perfection and establishes the foundation for monotheistic worship.
From the verse Iyyka nabudu wa iyyka nastan onwards, the Surah enters the verbal section which pertains to human acts of worship and the request for guidance.
You alone we worship, and You alone we ask for help.
The verbs nabudu and nastan denote acts of worship and human dependence on God. This section, as the lower container, addresses human responsibility before God and reflects the transition from describing the Divine Essence to human action.
The verbal section of Surah Al-Fatiha, by focusing on acts of worship, delineates the Tawhidi relationship between creation and Creator at a level subordinate to Divine Essence.
Even the concluding verses of the Surah, namely Ghayri al-maghbi alayhim wal -lln, possess a verbal character and refer to the consequences of human actions.
Not of those who have earned Your anger, nor of those who go astray.
Although apparently descriptive, this verse implicitly refers to human actions (wrath and deviation) and emphasises human agency in choosing the path of guidance or misguidance. This feature sustains the verbal aspect throughout the Surah.
The concluding verses of Surah Al-Fatiha, by preserving the verbal aspect, underscore human responsibility in selecting the path of guidance and complete the verbal section.
Surah Al-Fatiha is the only Surah in the Holy Quran that contains no concealment and is entirely situated within the sphere of Divine presence and manifestation.
Some commentators consider the nominal section of Surah Al-Fatiha as a sphere of concealment and the verbal section as a sphere of presence. However, this view is incorrect because even the pronouns in Surah Al-Fatiha (such as iyyka) are detached and address the interlocutor directly, and no absent pronouns exist in the Surah. Unlike Surahs such as Al-Ikhlas that begin with Qul huwa Allahu Ahad containing absent pronouns, Surah Al-Fatiha is entirely within the sphere of manifestation. This feature distinguishes Surah Al-Fatiha as a Tawhidi Surah that expels the substance of disbelief and polytheism.
The negation of concealment in Surah Al-Fatiha renders it a unique Surah positioned in the sphere of pure Divine presence, purifying worship from any form of polytheism or concealment.
The precedence of Iyyka in Iyyka nabudu wa iyyka nastan signifies the exclusivity of worship directed to God alone and the denial of any form of polytheism.
The precedence of "إِيَّاكَ" over "نعبد" and "نستعین" emphasises the exclusivity of worship and seeking assistance from God alone. This structure not only negates general polytheism (نحن) and specific polytheism (أنا), but also elevates worship to the rank of monotheism. The use of the plural pronoun "نعبد" instead of the singular "أعبد" indicates the breadth and unity of worship, distancing it from any individual particularity.
The precedence of "إِيَّاكَ" in Surat al-Fatiha confines worship exclusively to God and, by negating polytheism, paves the way to achieving the station of monotheism.
Incorrect worship is akin to washing a sensitive device with a hosepipe, which leads not to cleanliness but to damage. For instance, if a person worships with arrogance or hypocrisy, this worship not only fails to bring any benefit but also leads to polytheism and self-conceit. The culture of worship, meaning awareness of the proper manner of performing worship, is essential to prevent these harms.
The correct culture of worship is the key to preserving purity in worship and prevents afflictions such as polytheism, hypocrisy, and self-conceit.
The common people, through simple worship, absolve themselves of responsibility and, due to the absence of intentional meaning, are safeguarded from polytheism and arrogance. However, the elite, who intend nearness and presence, are exposed to the dangers of polytheism and self-conceit and must be acquainted with the culture of worship so that their worship leads to monotheism.
The distinction between the worship of the common people and the elite emphasises the necessity of monotheistic training for the elite to maintain their worship free from polytheism and self-conceit.
The negation of action means that the seeker does not attribute any action to himself but regards all actions as divine manifestations. This station, manifested in "إِيَّاكَ نَعْبُدُ," elevates worship to the pinnacle of monotheism and negates both general and specific polytheism. It guides the seeker towards infallibility and unity.
The negation of action in worship is the ultimate aim of Surat al-Fatiha, leading the seeker to the station of monotheism and infallibility, rendering worship pure from any form of polytheism.
Because the Infallibles are immersed in monotheism, they see nothing but God and divine manifestations. This attribute makes being in their presence not only challenging but also liberating, for the faults of others do not manifest before them except by divine will.
The monotheistic station of the Infallibles transforms them into models of guidance who, by negating evil, show the seeker the path of monotheism and liberation.
Incorrect worship is like pouring water on a fan, causing harm rather than benefit. A person must examine whether their worship lightens and purifies them or becomes heavy and contaminated with polytheism and hypocrisy. Obligatory acts demand commitment; however, in supererogatory acts, if worship leads to self-conceit, it must be corrected or diminished.
Accounting for worship is the key to preserving purity and rectifying possible harms, guiding the person towards monotheistic worship.
Surat al-Fatiha, like a shining mirror, delineates the monotheistic relationship between the divine essence and human action in two nominal and verbal sections. The nominal section, by describing Gods immutable attributes, manifests Gods intrinsic perfection, whereas the verbal section, emphasising human devotional acts, demonstrates human responsibility and dependence on the Creator. The absolute negation of absence in this surah makes it unique, as it exists within the realm of pure divine presence and excludes the substance of disbelief and polytheism from worship. The precedence of "إِيَّاكَ" in "إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ," by negating polytheism and restricting worship exclusively to God, paves the way to attaining the stations of monotheism and infallibility. A correct culture of worship prevents polytheism and self-conceit, and the Infallibles, as models of monotheism, guide the seeker towards liberation by negating evil. Accounting for worship is the key to preserving purity and correcting defects. Surat al-Fatiha, by providing a monotheistic paradigm for worship, shows the seeker the path to perfection and infallibility, so that by negating action and polytheism, they may reach the station of "إِيَّاكَ إِيَّاكَ."
اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
Translation: O God, send blessings upon Muhammad and the family of Muhammad.
