of Nokounam, may his sanctity be revered, Session Fifty-Five (23 June 2008)
Surah Al-Fatiha, like a radiant jewel at the heart of the Holy Qur'an, occupies an unparalleled position as the Opening of the Book. The verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ shines as the quintessence of monotheistic knowledge and the essence of the relationship between the servant and the Divine. This study, adopting a mystical, philosophical, and theological approach, analyses this verse, relying on the concept of worship as the mutual presence of the Truth and the servant, examining its semantic, literary, and cultural dimensions. The text is rewritten in an elevated style appropriate for academic audiences, systematically encompassing all details of the two presented sources, and elucidates profound concepts through literary allusions and metaphors.
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Translation: You alone we worship, and You alone we ask for help.
Worship in the verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ is defined as a bridge between the Truth and the servant, entailing a dual presence: the presence of Almighty God, which is intrinsic and unconditional, and the presence of the servant before the Truth, which is voluntary and deliberate. God, verse هُوَ مَعَكُمْ أَيْنَمَا كُنْتُمْ (Surah Al-Hadid, 57:4: "He is with you wherever you are"), is perpetually present. However, the servants presence requires knowledge, will, and power to voluntarily ascend towards the Truth. This presence, like a harmonious melody between two lovers, establishes an existential and mystical relationship.
Worship, unlike submission, is a direct act without mediation (taadd bi-nafsihi). Submission, which means humility before another (خَضَعَ لَهُ), may be directed towards entities other than God, whereas worship (عَبَدَ اللَّهَ) is exclusive to God. This distinction, like a clear line between monotheism and polytheism, defines worship as a monotheistic act, consistent with the verse وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (Surah Al-Bayyina, 98:5: "And they were not commanded except to worship Allah, [being] sincere to Him in religion").
Humans, by virtue of possessing will and choice, are the only beings capable of perfect worship. Angels, lacking contradictory will, remain in the realm of natural worship and are deprived of the voluntary ascent to the Truth. This characteristic elevates humans as distinguished caliphs in the creation system, capable of attaining nearness through worship, as mentioned in the Sacred Hadith (كُنْتُ سَمْعَهُ وَبَصَرَهُ: "I am his hearing and his sight").
Servitude, synonymous with worship, is defined as the voluntary determination of the Truth in the context of ascent. This determination is the Divine manifestation within human existence realised through human will and choice. Unlike the descending ontological determination, which pertains to the intrinsic existence of beings, ascending determination is a voluntary journey towards the Truth, elevating worship from a ritual act to an existential and mystical experience.
One of the obstacles to the correct understanding of worship lies in the literary and cultural limitations of Arabic and Persian languages. While extensive efforts have been made over a millennium in morphology and syntax, there are significant deficiencies in derivation and root structures, which constitute the cultural foundation of a society. This deficiency acts as a barrier against the precise elucidation of profound Qur'anic meanings, such as servitude.
The common perception of servitude as slavery or bondage reflects cultural backwardness. This view, like a fog over the mirror of meaning, reduces servitude to a derogatory concept and distances it from its true essence, which is the voluntary presence before the Truth. Servitude is not bondage to a rope but a passionate ascent toward the Beloved.
Words are set for the spirit of meanings, not for their outward forms. For example, the term "pen" applies to any writing instrument, not merely a pen or a Parker. Similarly, "spring" denotes any natural water source, even if it issues from the hand of an infallible. Servitude, as a pure flowing stream, means voluntary and ascending determination, not apparent bondage. This principle frees Qur'anic understanding from the confines of material forms.
Misrepresenting concepts such as servitude, piety, and worship, like sowing seeds in infertile soil, results in alienation of audiences from religion. This issue roots in cultural and educational weaknesses and reveals the necessity for reconstructing religious propagation methods. Religion must be presented as a precious commodity, accompanied by beauty and allure, to captivate hearts.
Presenting religion, analogous to packaging products in advanced markets, requires attractiveness and elegance. Religion, as a precious jewel, must be offered to audiences with delicacy and artistry so that its impact is not diminished. This metaphor highlights the cultural presentation weaknesses of religion in Islamic societies.
In the verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, "You alone we worship" refers to theoretical wisdom (knowledge of monotheism), and "You alone we ask for help" to practical wisdom (request for assistance). Theoretical wisdom, like the root of a sturdy tree, precedes practical wisdom, for without knowledge of God, worship lacks meaning. This primacy aligns with Islamic philosophy and mysticism, reflecting the logical order of the verse.
The placement of إِيَّاكَ نَسْتَعِينُ after إِيَّاكَ نَعْبُدُ prevents any illusion of egoism in worship. Seeking help, like a stream flowing from the spring of monotheism, guides the servant towards reliance and dependence on God. This sequence manifests Divine wisdom in the order of the verses.
In the realm of affirmation (external existence), seeking help from God precedes because God is the source of all. However, in the realm of establishment (mental existence), knowledge of God (worship) takes precedence. This distinction, like two wings of flight, aids the servant on the path of monotheism and Divine proximity.
Some may question why seeking help is not mentioned before worship. The answer is that worship, as the ultimate goal, logically precedes. This order, like a precise map, aligns with the principle of monotheism and reveals the depth of Qur'anic wisdom.
The verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, due to its precise Divine order and engineering, is immutable. The conjunction wa here is sequential and complementary, and its rhetorical beauty, like a celestial melody, inclines the heart towards the Truth.
The entire Holy Qur'an, and even Surah Al-Fatiha, is summarised in the verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ. This verse, like a capsule of monotheistic knowledge, is the essence of religion and the path to annihilation in God. Mystics, facing this verse, melt like a candle before the sun.
The Holy Qur'an, by inviting challenge, reveals human inability against its order and wisdom. This verse, like a sharp blade, inclines the heart towards knowledge and worship, showcasing the verbal, spiritual, and structural miracle of the Qur'an.
Surah Al-Fatiha, due to its precision and profound meaning, acts like a sharp blade, exerting a deep impact on the heart. Narrations emphasise that reciting this Surah for the deceased has a healing effect, attributed to its semantic and mystical sharpness.
Worship must be performed with presence of heart and knowledge, not mechanically. This advice, like a key to opening the doors of Divine nearness, aligns with the Hadith Actions are but by intentions. Worship without sincerity is like a hollow shell, devoid of value.
Sectarianism and groupism, like a wall between believers, lead to distrust and division. This critique corresponds with the verse وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا (Surah Al-Imran, 3:103: "And hold firmly to the rope of Allah all together"), emphasising the necessity of Islamic unity.
Behaviours such as standing in long queues for blessings without presence of heart and knowledge are fruitless acts that diminish the value of worship. Presence in sacred places like Jamkaran Mosque must be with pure intention and for closeness to God, not for material needs.
The verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, as a summary of monotheistic knowledge, defines worship as the mutual presence of the Truth and the servant. With the primacy of theoretical wisdom over practical wisdom, it guides seekers on the path to Divine proximity. Critiques of literary and cultural limitations expose the need for reconstructing religious concept presentation. The Qur'an's miracle in the precise order of this verse and the sharpness of Surah Al-Fatiha incline the heart towards knowledge and worship. Recommendations for mystical presence and critiques of improper behaviours pave the way for sincere worship. The interpretation concludes with the prayer اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ, reflecting the spiritual essence and adherence to Islamic tradition.
Supervised by Sadegh Khademi
