Straight Path and Immunity from Polytheism and Injustice

Key Point: Allameh’s exegesis, being a general map on the canvas, diminishes the subtleties of the levels of faith and requires revision.

Allameh Tabataba’i attributes the verse “Those who believe and do not mix their faith with injustice – they shall have security, and they are rightly guided” (Al-An’am: 82) to all believers, while this verse is specifically related to the An’ami people. Ordinary believers may fall into injustice, whereas the An’ami are free from this defect.

Key Point: The verse of Al-An’am, being of a special essence, pertains to the An’ami people and should not be generalized to all believers.

Straight Path and Immunity from Polytheism and Injustice

Allameh, on page 30 of Al-Mizan, considers the straight path as a way free from polytheism and injustice: “A path in which neither polytheism nor injustice occurs at all.” This definition aligns with the characteristics of the An’ami people but cannot be generalized to the Huda’i (guided) ones. The verse “My covenant does not reach the wrongdoers” (Al-Baqarah: 124) emphasizes the exclusivity of infallibility to the An’ami.

Key Point: The path of the An’ami, being like a clear mirror, is free from all polytheism and injustice, whereas the Huda’i may sometimes fall into error.

Distinction Between An’ami, Ma’i, and Dukhuli

Allameh does not differentiate between An’ami, Ma’i (those accompanying the An’ami), and Dukhuli (those entering the rank of the An’ami). The verse “And whoever obeys Allah and the Messenger, they are with those whom Allah has bestowed His bounty upon” (An-Nisa: 69) refers to the Ma’i, not the An’ami themselves. This generalization is incompatible with Quranic subtleties.

Key Point: The Ma’i and Dukhuli, being shadows beside the An’ami, benefit from their guidance, but their positions are distinct.

Critique of Khui’s Summarization

Khui, in Tafsir Al-Bayan, summarizes the objective of Surah Al-Fatiha in three axes: praising God, restricting worship and seeking assistance from Him, and teaching the quest for guidance. However, limiting the straight path to eternal life and imperishable bliss is inaccurate, since eternal life also pertains to the denizens of Hell (Al-Baqarah: 25) and imperishable bliss does not refer exclusively to Paradise.

Key Point: Khui’s summarization, being a general map, overlooks the semantic subtleties of Surah Al-Fatiha.

Critique of Restricting the Straight Path to An’ami

Khui considers the straight path specific to the An’ami, but this view conflicts with verses such as “Worship Him; this is the straight path” (Al-Imran: 51) and “Whoever holds firmly to Allah is guided to a straight path” (Al-Imran: 101), which present the straight path as accessible to all worshippers and believers.

Key Point: The straight path, being an open door, is available to all believers, not only the An’ami.

Subtleties in Exegesis: Multiple Levels of the Straight Path

The straight path, while unified in its entirety, contains multiple levels and perspectives. The verse “Indeed, Allah guides those who believe to a straight path” (Al-Hajj: 54) demonstrates access for all believers. The geometric metaphor of angles aptly represents this multiplicity: a single straight line, yet its angles are numerous.

Key Point: The straight path, like a single line with countless angles, encompasses various levels of guidance.

Intermingling of the Guided and the Misguided

While the guided and the misguided are generally distinct, they sometimes intersect. Misguided individuals returning toward guidance may be placed on the straight path. The verse “And those who strive in Our way – We will surely guide them to Our paths” (Al-Ankabut: 69) emphasizes this dynamism.

Key Point: The straight path, being a merciful gateway, is open even for the return of the misguided.

The Angry and Distance from the An’ami

The angry, due to descending into divine wrath, cannot attain the rank of the An’ami. This group, because of obstinacy against the truth, is far from the straight path, unlike the misguided who may err out of ignorance and have a chance to return.

Key Point: The angry, trapped in the darkness of obstinacy, are deprived of the light of the straight path.

The Necessity of Subtlety in Exegesis

The interpretation of the Qur’an requires a mathematically precise rigor. The verse “Do not mix the truth with falsehood” (Al-Baqarah: 42) emphasizes avoiding the conflation of groups’ attributes. Each verse, like a delicate design, has its specific place.

Key Point: Exegesis of the Qur’an, like sculpting a precious gem, requires subtlety and precision to reveal the truth of divine speech.

Critique of Mixing Sciences in Exegesis

The blending of philosophy, mysticism, and jurisprudence with Qur’anic exegesis leads to ambiguity. For example, the exegesis of Sadr al-Muta’allihin and Haj Mulla Hadi Sabzevari sometimes restricts itself to philosophical discussions, distancing from the authentic meaning of the Qur’an. The Qur’an, as “God’s Book suffices us”, must be interpreted relying on its text and context.

Key Point: The Qur’an, being a pure spring, must be kept free from interference with other sciences to preserve its authenticity.

Critique of General and Broad Interpretations

Exegesis should not be limited to broad generalizations. Each verse, like “In the name of Allah, the Most Gracious, the Most Merciful”, has a unique meaning in each surah. Superficial similarities should not lead to undue generalization.

Key Point: Qur’anic verses, like diverse flowers in God’s garden, each have their distinct fragrance and color.

The Purpose of Surah Al-Fatiha

The ultimate aim of Surah Al-Fatiha is attaining perfect certainty and complete submission to the truth, which transcends material or heavenly blessings, referring to the divine encounter. The absence of an explicit mention of this goal highlights its grandeur.

Key Point: Surah Al-Fatiha, like a heavenly supplication, guides servants toward certainty and total submission.

Thus far, we have emphasized the necessity of subtlety in Qur’anic exegesis. The multiplicity of levels of the straight path, its dynamism for the guided and returning misguided, and the exclusion of the angry are among Quranic subtleties. Avoiding mixing sciences and generalizations transforms exegesis into a precise and independent discipline.

Surah Al-Fatiha, as a brilliant gem in the Qur’anic treasury, contains the supplication for guidance to the straight path at its core. The straight path is a single path with multiple levels, encompassing the An’ami, the guided, and even the returning misguided. Critiques of Allameh Tabataba’i and Khui’s views underscore the necessity of distinguishing levels of faith and avoiding generalizations. Qur’anic exegesis, as an independent discipline, requires mathematically rigorous precision and logical subtlety to reveal the truth of divine speech. The purpose of Surah Al-Fatiha—attaining certainty and divine encounter—transcends material blessings and directs the believer’s heart toward God.

The Necessity of Independence and Distinction in Exegesis and Critique of Mixed Methods

Qur’anic exegesis, like a pure spring, is an independent science requiring a specific methodology to remain distinct from other disciplines such as philosophy, mysticism, and mathematics. Mixing these sciences in interpretations, like blending colors in a single painting, produces incoherent content that is scientifically indefensible. This blending diverts exegesis from the core of the Qur’anic text. Surah Al-Fatiha, with its coherent structure, requires interpretation focused on its text and inner and apparent meanings, rather than deviation toward marginal philosophical or mystical discussions.

Key Point: Exegesis is an independent science and must remain insulated from other disciplines to reveal the precise meanings of the Qur’an.

Critique of the Methodology of Some Scholars

Some scholars, particularly Mulla Sadra, in their exegesis of Surah Al-Fatiha, due to a strong orientation toward philosophical and mystical discussions, pay less attention to the text and structure of the surah. This exegesis, like a building erected on an unrelated foundation, departs from the primary meaning of the verses and focuses on speculative philosophical issues. Although Mulla Sadra is a leading figure in philosophy and mysticism, his exegesis neglects the order and content of the surah and prioritizes philosophical discussions over the Qur’anic text. This approach results in an incoherent amalgam of various knowledge, lacking scientific cohesion.

Historical Conditions and the Necessity of Revision

Past scholars, under difficult material and spiritual conditions, produced valuable works worthy of appreciation. However, the limitations of their era sometimes led to shortcomings in their works. In the present era, with access to scientific and research facilities, the need for revision and correction is evident. Religious exegesis, like a tree needing pruning and cultivation, should be reconstructed systematically to achieve a worthy position in global academic circles. Such revision does not deny past efforts but advances the development of Qur’anic knowledge.

Key Point: Revising past works to align with modern scientific methods is essential to elevate the status of religious sciences globally.

Critique of Mulla Sadra’s Exegesis: Irrelevant Connection to the Divine Source

Mulla Sadra links Surah Al-Fatiha to three epistemic stages (origin, middle, end) and relates these stages to the human past, present, and future. He connects the verse “All praise is due to Allah, Lord of the Worlds” to the knowledge of the origin and the human past. This connection, being like a broken bridge, does not correspond with the meaning of the verse. “Alhamdulillah” refers to the servant’s praise and gratitude toward God, not a philosophical discussion about the origin of existence. The divine origin transcends temporal limitations and is present in past, present, and future. This verse reflects the servant’s act of worship, attributing all praise to God, not an ontological reflection.

Neglect of Bismillah al-Rahman al-Rahim

Mulla Sadra, in his exegesis of Surah Al-Fatiha, neglects the verse Bismillah al-Rahman al-Rahim and starts directly from Alhamdulillahi. This neglect, akin to overlooking the entrance to a grand palace, renders the analysis incomplete. Bismillah, as a key to unlocking the surah’s meanings and a symbol of the initiation of worship, holds a foundational position. It provides the epistemic and mystical framework of the surah, and ignoring it weakens the structure of interpretation.

Key Point: Bismillah al-Rahman al-Rahim in Surah Al-Fatiha is the key to unlocking the meanings of the surah and symbolizes the commencement of worship.

Misinterpretation of Divine Attributes

Mulla Sadra interprets Al-Rahman Al-Rahim as majestic attributes and as part of Asma al-Husna, while Ar-Rahman and Ar-Rahim are actually attributes of beauty, referring to general and specific divine mercy. He also relates Maliki Yawm al-Din to the final causality of creation, which does not align with the apparent meaning of the verse, i.e., divine sovereignty and authority on the Day of Judgment. These interpretations, like a disharmonious painting on a canvas, deviate from the primary meaning of the verses.

Critique of Illogical Associations

Some interpretations, such as linking Surah Al-Fatiha to the number seven (seven verses, seven parts of prayer, seven stages of creation, seven doors of Paradise), lack scientific and logical justification. These associations, being disconnected threads, lead to digression rather than deepening understanding. Scientific exegesis requires textual evidence and logical reasoning to avoid baseless conjectures.

Functions of Surah Al-Fatiha

Central Role in Prayer: Surah Al-Fatiha, like a beating heart within the body of prayer, occupies a pivotal position.