Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (14)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

the verses are generally comparable in length.

The correct view, concerning which there is no doubt, is that the basmala is not part of al-Fātiha, just as it is not part of the other surahs.

﴿All praise is due to Allah, Lord of the worlds﴾

In the words of Allah Most High, ﴿All praise is due to Allah, Lord of the worlds﴾, “praise” means describing the one praised as perfect while loving and venerating him—perfect in his essence, attributes, and acts. Thus, He is perfect in His essence, attributes, and acts. One qualification must be included here: “while loving and venerating him.” Scholars have said: “Merely describing someone as perfect, without love or veneration, is not called praise; it is merely commendation.” Such commendation may come from someone who does not love the person he is extolling but wishes to obtain something from him. You find some poets standing before rulers and lavishing lofty descriptions upon them—not out of love for them, but out of love for the wealth they bestow, or out of fear of them. Our praise of our Lord, Glorious and Exalted, however, is praise offered with love and veneration. The definition of praise must therefore include this qualification: describing the one praised as perfect while loving and venerating him. The definite article in ﴿all praise﴾ conveys universality—that is, it encompasses every form of praise.

In His words, ﴿is due to Allah﴾, the preposition signifies both exclusivity and rightful entitlement. “Allah” is the name of our Lord, Glorious and Exalted; no one else is called by it. It means “the One worshiped”—that is, the One worshiped with love and veneration.

In His words, ﴿Lord of the worlds﴾, the “Lord” is the One in whom three attributes are combined: creation, ownership, and governance. He is therefore the Creator, the Owner of all things, and the One who governs every affair. Regarding ﴿the worlds﴾, scholars have said that everything besides Allah belongs to the created worlds. They are designated as such because they are signs pointing to their Creator, Glorified and Exalted. In every created thing there is a sign pointing to the Creator—to His power,

تقارب الايات في الطول والقصر هو الأصل. فالصواب الذي لا شك فيه أن البسملة ليست من الفاتحة كما أن البسملة ليست من بقية السور. ﴿الْحَمْدُ للَّهِ رَبِّ الْعَلَمِينَ﴾ قوله تعالى: ﴿الحمد لله رب العالمين﴾ : ﴿الحمد﴾ وصف المحمود بالكمال مع المحبة، والتعظيم؛ الكمال الذاتي، والوصفي، والفعلي؛ فهو كامل في ذاته، وصفاته، وأفعاله؛ ولابد من قيد وهو «المحبة، والتعظيم» ؛ قال أهل العلم: «لأن مجرد وصفه بالكمال بدون محبة، ولا تعظيم: لا يسمى حمداً؛ وإنما يسمى مدحاً» ؛ ولهذا يقع من إنسان لا يحب الممدوح؛ لكنه يريد أن ينال منه شيئاً؛ تجد بعض الشعراء يقف أمام الأمراء، ثم يأتي لهم بأوصاف عظيمة لا محبة فيهم؛ ولكن محبة في المال الذي يعطونه، أو خوفاً منهم؛ ولكن حمدنا لربنا ﷿ حمد محبة، وتعظيم؛ فلذلك صار لابد من القيد في الحمد أنه وصف المحمود بالكمال مع المحبة، والتعظيم؛ و «أل» في ﴿الحمد﴾ للاستغراق: أي استغراق جميع المحامد. وقوله تعالى: ﴿لله﴾ اللام للاختصاص، والاستحقاق؛ و «الله» اسم ربنا ﷿؛ لا يسمى به غيره؛ ومعناه: المألوه ـ أي المعبود حبّاً، وتعظيماً. وقوله تعالى: ﴿رب العالمين﴾ ؛ «الرب» : هو من اجتمع فيه ثلاثة أوصاف: الخلق، والملك، والتدبير؛ فهو الخالق، المالك لكل شيء، المدبر لجميع الأمور؛ و ﴿العالمين﴾ : قال العلماء: كل ما سوى الله فهو من العالَم؛ وصفوا بذلك؛ لأنهم علم على خالقهم ﷾؛ ففي كل شيء من المخلوقات آية تدل على الخالق: على قدرته،