Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (11)

Al-Tafsīr al-QayyimIbn al-Qayyim

Surah al-Fātihah (The Opening)

[Surah al-Fātihah (1): verses 1 to 7]

In the name of Allah, the Most Compassionate, the Most Merciful. (1)
All praise is for Allah, Lord of all worlds, (2)
the Most Compassionate, the Most Merciful, (3)
Master of the Day of Judgment. (4)
You alone we worship, and You alone we ask for help. (5)
Guide us to the straight path, (6)
the path of those You have blessed—not those who have incurred Your anger, nor those who have gone astray. (7)

Know that this surah encompasses the fundamental matters of the highest importance in the fullest and most complete manner.

It introduces the One who is worshipped—glorified and exalted is He—through three names to which His most beautiful names and most exalted attributes all refer, and around which they revolve: “Allah, the Lord, and the Most Compassionate «1».” The surah is founded upon His divinity, lordship, and mercy. Thus, “You alone we worship” is founded upon His divinity; “You alone we ask for help,” upon His lordship; and the request for guidance to the straight path, upon His attribute of mercy. Praise encompasses all three: He is praised for His divinity, His lordship, and His mercy. Praise and glory are two perfections of His majesty.

The surah also affirms the resurrection and the recompense of servants for their deeds, both good and evil. It affirms that the Lord Most High alone will judge between all creatures on that day, and that His judgment will be just. All this is encompassed by His words: “Master of the Day of Judgment.”

It also affirms prophethood in several ways:

(1) Al-Khattābī said: “Al-Rahmān (the Most Compassionate) is the One whose all-encompassing mercy embraces creation in their provision and welfare, extending to believers and unbelievers alike. Al-Rahīm (the Most Merciful) denotes His mercy specifically toward believers. The name al-Rahmān may not be applied to anyone other than Allah Most High, unlike al-Rahīm, which may also be applied to a created being.”

سورة الفاتحة [سورة الفاتحة (١) : الآيات ١ الى ٧] بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ (٢) الرَّحْمنِ الرَّحِيمِ (٣) مالِكِ يَوْمِ الدِّينِ (٤) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥) اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ (٦) صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ (٧) اعلم أن هذه السورة اشتملت على أمهات المطالب العالية أتم اشتمال وتضمنتها أكمل تضمن. فاشتملت على التعريف بالمعبود ﵎ بثلاثة أسماء، مرجع الأسماء الحسنى والصفات العليا إليها، ومدارها عليها. وهي: «الله، والرب، والرحمن «١» » وبنيت السورة على الإلهية والربوبيّة والرحمة. ف إِيَّاكَ نَعْبُدُ مبنى على الإلهية. وإِيَّاكَ نَسْتَعِينُ على الربوبيّة وطلب الهداية إلى الصراط المستقيم بصفة الرحمة. والحمد يتضمن الأمور الثلاثة: فهو المحمود في إلهيته، وربوبيته، ورحمته. والثناء والمجد كمالان لجده. وتضمنت إثبات المعاد، وجزاء العباد بأعمالهم حسنها وسيئها. وتفرّد الرب تعالى بالحكم إذ ذاك بين الخلائق، وكون حكمه بالعدل. وكل هذا تحت قوله: مالِكِ يَوْمِ الدِّينِ. وتضمنت إثبات النبوات من جهات عديدة:

(١) قال الخطابي: الرحمن ذو الرحمة الشاملة التي وسعت الخلق في أرزاقهم ومصالحهم وعمت المؤمن والكافر والرحيم خاص بالمؤمنين ولا يجوز إطلاق اسم الرحمن على غير الله تعالى بخلاف الرحيم فإنه يطلق على المخلوق أيضا.