Commentary on Al-Fatiha by Molla Fenari (Summary and Book Review)

Cavanşir Gadimov

22 Jan, 2025

Commentary on Al-Fatiha by Molla Fenari (Summary and Book Review)

Dr. Javanshir Gadimov

The Surah Al-Fatiha, considered the essence of Islam and recited numerous times daily, holds immense importance for Muslims. Molla Fenari's "Commentary on the Fatiha" (Tafsir of Fatiha), written by a prominent Ottoman scholar, delves into the depths of this blessed surah, exploring not only its literal meaning but also its inner (batini) and mystical (tasawwufi) dimensions, offering readers a fresh perspective. This work interprets the seven verses of the Fatiha from various angles, helping readers gain a deeper understanding of its meaning. In this post, I will summarize Molla Fenari's significant work and share some noteworthy excerpts.

Before diving into Molla Fenari’s “Commentary on the Fatiha,” let's first explore who Molla Fenari was and how this commentary came to be written.

Who was Molla Fenari?

Shams al-Din Muhammed Bin Hamza El-Fenârî (1350–1431), known as Molla Fenari, served as a mufti, judge (qadi), and professor (muderis). He was appointed by Sultan Murad II as the first Shaykh al-Islam (Grand Mufti) of the Ottoman Empire. He is widely known as Molla Fenari. He authored over a hundred works, though many remained in draft form. His "Tafsir of the Fatiha" titled Ayn al-A'yan (The Essence of Essences) is among his most renowned works.

When discussing Molla Fenari and his commentary on the Fatiha, the figure of Shaykh Hamid-i Veli, also known as Somuncu Baba, inevitably emerges. Molla Fenari himself states that he benefited from Somuncu Baba's explanations of the Fatiha in a sermon, which helped him overcome challenges he encountered while writing his book.

Somuncu Baba explained the spiritual secrets of the Fatiha from the pulpit of the Bursa Grand Mosque in such a way that everyone was captivated. Through a commentary offering seven levels of mystical interpretation, some of Molla Fenari's difficulties regarding the Fatiha were resolved. The first interpretation was understood by the entire congregation, the second by a portion of it, and the third by very few. The fourth and subsequent interpretations were hardly understood by anyone. (p. 14)

The 22nd episode (the first 20 minutes) of the TRT series Aşkın Yolculuğu: Hacı Bayram-ı Veli (Journey of Love: Hacı Bayram-ı Veli) depicted these events, including the opening of the Bursa Grand Mosque, Somuncu Baba's sermon and his commentary on the Fatiha, and Molla Fenari's reflections on this commentary.

Thus, the words of Somuncu Baba, like bouquets of roses, are woven into the lines of this book by Molla Fenari. Subsequently, Molla Fenari himself became one of Somuncu Baba's disciples. So then, who was Somuncu Baba?

Who was Somuncu Baba?

Shaykh Hamid-i Veli (1331–1412), known as Somuncu Baba, was an important Sufi mystic and Islamic scholar who lived during the formative period of the Ottoman Empire. His real name was Hamidüddin or Hamid-i Veli. The epithet "Somuncu Baba" (meaning "Bread-Maker Father") originates from his practice of baking and distributing somun (a type of flatbread) while living a humble life among the people. It is claimed that he was a descendant of the Prophet Muhammad (peace be upon him) in the 24th generation.

Shaykh Hamid-i Veli authored three written works: Zikir Risalesi (Treatise on Remembrance of God), Silah’ül-Müridin (The Weapon of the Disciples), and Hadis-i Erba’în (Forty Hadith).

An Examination of Molla Fenari's "Commentary on the Fatiha"

Molla Fenari's "Commentary on the Fatiha," or by its original title, Ayn al-A'yan (translated as "The Essence of Essences"), examines the first surah of the Quran in detail. Originally written in Arabic, this work has been both translated and simplified into Turkish by Prof. Dr. Ali Akpınar.

Akpınar states that the edition he used as a basis for his translation of Fenari's Ayn al-A'yan Tafsir Surat al-Fatiha was "the first edition printed in 1325 at the Derseâdet Rifat Bey Printing House, comprising 376 pages." Akpınar explains his reasons for the simplification and the method he followed:

"These works, in addition to the commentary of the Quran, also contain various information on many subjects such as morphology (sarf), syntax (nahiv), rhetoric (balaghah), recitation (qira'at), legal (fiqh) and theological (kalam) and philosophical discussions, the names of those holding different views, and narrations (rivayat). When reading such comprehensive works, we used to imagine commentaries that were cleared of these side details so that the Quran's commentary would emerge clearly, and in the work at hand, we tried to present such a commentary. This expresses the nature of the abridgment." (Akpınar, p. 30)

Prof. Akpınar's work has been published by Nasihat Publications (in Turkish) and can also be downloaded and read in e-book format from the publisher's website. I would like to express my gratitude to the publisher.

The work consists of two sections:

The first section consists of topics such as the science of tafsir (Quranic exegesis), its definition, the need for tafsir, the subject of tafsir, the definition of the Quran, its rulings, its establishment, its names, its surahs, its verses, and its letters.
The second section is devoted to the commentary of Surah Al-Fatiha.

Important Explanations Regarding Surah Al-Fatiha

In the book, Molla Fenari conveys various interpretations and information about Surah Al-Fatiha. He also explains, questions, interprets, and conveys various important information by examining the surah's seven verses individually, and at times, word by word. In the introduction of the book, there is an important piece of information about Surah Al-Fatiha, which is later conveyed differently by Molla Fenari himself.

In the 13th hadith of his Forty Hadith Treatise, Somuncu Baba mentions a hadith regarding Al-Fatiha as follows:

“(Allah Almighty) said: ‘I have divided prayer into two halves between Myself and My servant. Half of it is for Me and half of it is for My servant, and My servant shall have what he asks for.’

- When a servant says in prayer, ‘All praise and thanks are due to Allah, the Lord of the Worlds,’

- Allah Almighty says, ‘My servant has praised Me.’

- When he says, ‘The Most Gracious, the Most Merciful,’

- He says, ‘My servant has glorified Me.’

- When he says, ‘Master of the Day of Recompense,’

- Allah Almighty says, ‘My servant has extolled Me.’

- When he says, ‘It is You we worship and You we ask for help,’

- He says, ‘This is between Me and My servant, and My servant shall have what he asks for.’

- When he says, ‘Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray,’

- He says, ‘This is for My servant, and My servant shall have what he asks for.’” (Muslim, Salat, 11) (p. 13)

Ali Akpınar explains the different ways of interpreting the Quran by stating that this divine book has both a literal (zahiri) and an inner (batini) meaning. He says:

“Ishari Tafsir is the interpretation of the Quran according to certain hidden meanings and signs that are revealed only to those who have embarked on the spiritual path (sulūk) and can be reconciled with the literal meaning. In this type of interpretation, there are meanings that do not immediately come to mind but are born into the heart from the sign of the verse. In clearer terms; it is the interpretation of the Quran by people of knowledge who have embarked on the spiritual path and struggle (mujāhada), who have become acquainted with the secrets of the Quran through Allah Almighty's illumination of their horizons of vision or to whose minds subtle meanings have been instilled through divine inspiration and opening (feth), in a way that is consistent with its literal meaning, but outside of its literal meaning.” (Ali Akpınar, p. 19)

Then, there is the following explanation regarding the method Molla Fenari followed in his commentary on Surah Al-Fatiha:

In the commentary on Surah Al-Fatiha prepared by Fenari, the surah is addressed from many different perspectives, and some of these explanations are explanations that only its experts can understand. In his commentary, the commentator first gives general information about the surah. He makes explanations on topics such as the place where the surah was revealed, the reason for its revelation, its names, and its virtues. Then he deals with each verse of the surah individually. He gives information about the recitation (qira'at) and grammatical analysis (i'rab) of the verse. He makes explanations of the words and concepts in the verse and explains their uses in the Quran with examples. Then some useful information, some rulings related to the verse, the commentary of the verse, some truths, gnosis (ma'rifa), reminders, and subtleties follow one another. These can often contain dozens of items within each other. (Ali Akpınar, p. 29)

Fenari’s commentary on Surah Al-Fatiha is, in a way, a commentary on the commentary of Surah Al-Fatiha by Sadreddin Konevi, who is the great representative of Ishari Tafsir in Anatolia. However, Fenari's commentary is much more comprehensive and has a richer content. (Ali Akpınar, p. 29)

Molla Fenari: Summary and Reading Notes on the Commentary of Surah Al-Fatiha

As Molla Fenari begins his commentary on Surah Al-Fatiha, he provides an explanation regarding the literal (zahiri) and inner (batini) meanings of the Quran.

“It is stated in a hadith: ‘The Quran was revealed in seven ahruf (modes of recitation). Every verse in it has a zahr (outer meaning), a batn (inner meaning), and every hadd (limit) has a matla' (rising point/source).’ This narration can be explained as follows: Its zahr is its wording; its batn is its interpretation. The true meanings that the listener can grasp at first glance with mere knowledge of Arabic are its zahr, while the interpretative meanings narrated from the predecessors (salaf) are its batn. Zahr, batn, hadd, and matla' are names related to the explicit and hidden meanings of the word. The manifestation of the perceived meanings is the zahir, while the essence of the meanings is the batın. Matla' and hadd are further meanings and secrets.” (p. 37)

Molla Fenari then lists the names of those who best understood the Quran:

The leading commentators (mufassirun) among the Companions (Sahabah) are primarily Ali ibn Abi Talib, followed by Abdullah ibn Abbas. The Prophet (peace be upon him) prayed for him, saying, “O Allah! Grant him understanding in religion!” Ibn Mas'ud also said about him, “How excellent a translator of the Quran is Abdullah ibn Abbas!” After him come Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Zayd ibn Thabit, and Abdullah ibn Amr. May Allah be pleased with them all. (p. 38)

Excerpts from the Commentary on the Fatiha

“And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur'an.” (15:87). The “often repeated seven” (sab' al-mathani) mentioned in the verse refers to Surah Al-Fatiha. It received this name because it is repeated in prayers or because it contains praise and glorification of God. In a hadith narrated by Ubayy ibn Ka'b, the Prophet (peace be upon him) said: “By the One in whose hand is my soul, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Quran.” (p. 48)

On one occasion, the Angel of Revelation said to the Prophet: “I give you glad tidings of two lights that have not been given to any prophet before you. One of them is Surah Al-Fatiha, and the other is the concluding verses of Surah Al-Baqarah. The prayers of whoever recites them will certainly be answered.” (p. 50)

There are different views regarding Surah Al-Fatiha. It is said that it is both Makki and Madani, meaning it was revealed once in Mecca and once in Medina. Its revelation twice indicates its great importance and aims to firmly establish it in minds. (p. 59)

Molla Fenari then continues his commentary on the Fatiha with an explanation of the Euzu (I seek refuge with Allah from Satan) and his interpretations related to Istiaza (seeking refuge).

A Hadith Regarding the Euzu (Seeking Refuge) or Istiaza

Two men were cursing each other in the presence of the Prophet (peace be upon him). The Prophet said to them: “I know a word that, if a person were to say it, this anger would leave him. That word is ‘A'uzu billah’ (I seek refuge with Allah).” The Prophet’s statement is consistent with the following verse of our Lord: “Indeed, those who fear Allah - when afflicted by an impulse from Satan, they remember [Him] and at once they have insight.” (7:201). “Whoever says three times in the morning ‘A'uzu billahi mina ash-shaytani ar-rajim’ (I seek refuge with Allah from the accursed Satan), and then recites the last three verses of Surah Al-Hashr, Allah Almighty appoints seventy thousand angels to him, who pray for him until evening. If that person were to die, he would attain the reward of a martyr. The same is true for the one who recites it in the evening.” (p. 66)

Notes Regarding the Basmala

It has been said: “All the knowledge in the Four Books is in the Quran, all the knowledge in the Quran is in the Fatiha, all the knowledge in the Fatiha is in the Basmala, and all the knowledge in the Basmala is hidden in its initial dot.” Because all knowledge is for the servant to reach his Lord. (p. 68)

Ibn Abbas said: “The Basmala is the key to the Quran. The Basmala is the first sentence that the Pen wrote in the Preserved Tablet (Lawh al-Mahfuz). It is the first word that Almighty Allah revealed to Adam.” (p. 69)

Is the Basmala a Verse?

There has been much discussion on this topic. The summary of the views on this matter is as follows: The Basmala is an independent verse from the Quran. However, it is neither the first verse of Surah Al-Fatiha nor of any other surah. The Basmala was placed in the Quran to separate the surahs and to begin the surah with the hope of blessing. The wisdom in beginning with the Euzu and continuing with the Basmala is to turn away from everything other than Almighty Allah and to turn to Him with one's whole being. (p. 69)

The Difference Between Allah's Names Ar-Rahman and Ar-Rahim in the Basmala

“Ar-Rahman is the One who shows mercy to everyone in this world, believers and disbelievers alike; while Ar-Rahim is the One who will show mercy only to the believers in the Hereafter. Therefore, Ar-Rahman is more comprehensive than Ar-Rahim.” (p. 70)

The phrase “Bismillah…” is understood to mean “I read/begin in the name of Allah.” The use of “Bismillah” (in the name of Allah) instead of “billah” (directly with Allah), which would mean “directly with Allah,” is to indicate seeking help through His name. Indeed, it is stated in a verse: “And to Allah belong the best names, so invoke Him by them.” (7:180) (p. 70)

Ali ibn Abi Talib said: “The Basmala facilitates difficulties, protects from evil, heals diseases in hearts, and provides security on the Day of Judgment.” (p. 71)

The Prophet (peace be upon him) informed that Surah Al-Fatiha has seven verses. According to this, the Basmala is the first verse of the Fatiha. According to those who do not consider the Basmala a verse of Surah Al-Fatiha, “Siratal-ladhina an'amta 'alayhim” (The path of those upon whom You have bestowed favor) is considered a separate verse, and “Ghayri al-maghdubi 'alayhim wa la ad-dallin” (Not [the path] of those who have evoked [Your] anger or of those who are astray) is considered a separate verse. (p. 72)

Surah Al-Fatiha has 7 verses, 25 words, and 123 letters.

The Reason for the Revelation and the Place of Revelation of Surah Al-Fatiha

Surah Al-Fatiha was revealed in Mecca, from beneath the Throne (Arsh), at the time when prayer (salah) was made obligatory. Therefore, it can be said that the reason for the surah's revelation is “the obligation of prayer.” It has also been said that the surah was revealed in Medina, that a part of it was revealed in Mecca and a part in Medina, and that it was revealed twice—once in Mecca and once in Medina. It has been suggested that it was revealed again in Medina when the qibla (direction of prayer) was turned towards the Ka'bah, and because it was revealed twice, it has been called “The Often Repeated Seven” (Sab' al-Mathani). It was revealed repeatedly due to its virtue. (p. 79)

The Subject of Surah Al-Fatiha

In general, the subject of the surah is the teaching of prayer to servants along with praise of Almighty Allah. The surah teaches servants how to seek blessings with the name of Almighty Allah, how to praise Him in the most perfect way, how to dedicate servitude and religion solely to Him, how to seek help from Him, and how to seek refuge from His wrath and punishment. Indeed, the Quran, in summary, focuses on praising Almighty Allah as He deserves and on worshipping Him as is due. These two principles are also dealt with in the surah. (p. 80)

Al-Hamdu li’llahi rabbi’l-alamin (All praise is [due] to Allah, Lord of the worlds)

The phrase Al-Hamdu li’llah (All praise is [due] to Allah) is, according to one view, a declarative prayer. With this phrase, Almighty Allah praises Himself. With this, He intends to inform all beings that true praise belongs solely to Him. (p. 85)

The fact that Al-Hamdu li’llah comes as a nominal sentence indicates continuity. It means that praise is always due to Him. With this expression, our Exalted Lord teaches His servants how to praise Him. It is insufficient for servants to praise Almighty Allah with their own sentences. Therefore, the Exalted Lord has praised Himself with His own divine sentences and has taught us how to praise Him as He deserves. The servant could not praise Him properly without His favor and guidance. (p. 86)

In lexicography, hamd has four meanings:

Praising someone in return for their good deeds.
Giving thanks in return for blessings.
Unconditional acceptance of everything He does.
Praising someone with their most beautiful attributes.

If we take the definite article “al-” at the beginning of hamd to mean totality (istiğraq), all these meanings apply. A servant who says Al-Hamdu li’llah is as if saying: “I praise Almighty Allah in return for all His beautiful deeds, I thank Him in return for His infinite blessings, I am wholeheartedly content with all His decrees and destiny, and I praise Him with His most beautiful attributes.” (p. 88)

A hadith states: “When a servant says Alhamdulillah (All praise is [due] to Allah), Almighty Allah says: ‘Look at My servant, I gave him something of no value, and he gave Me an invaluable return, he thanked Me!’” (p. 89)

“Existence is the greatest of blessings, because no one wants to cease to exist. The existence of everything other than Allah is due to the grace and generosity of Almighty Allah. Therefore, every being should praise Allah for their existence.” (p. 98)

He is Ar-Rahman (The Most Gracious) and Ar-Rahim (The Most Merciful). Master of the Day of Recompense

Despite being mentioned in the Basmala, the attributes of Almighty Allah, Ar-Rahman and Ar-Rahim, are repeated at the beginning of the surah. We can summarize the wisdom behind this as follows:

This is to indicate that the Basmala is not a verse of Al-Fatiha.

It is repeated to point to the dimensions of Lordship (Rububiyyah): Rahmaniyyah, which means worldly provision, and Rahimiyyah, which means otherworldly forgiveness. (pp. 103-104)

Malik-i yawm id-din / Master of the Day of Recompense

On that day, both ownership and authority will be given to creatures. This is why it is attributed to the root mlk. In reality, kings can be stingy, and sometimes they commit oppression and injustice. But on the Day of Recompense in the Hereafter, kingship and ownership will be taken from all servants and will belong only to Allah. He neither acts stingily nor commits oppression or injustice! This expression evokes both glad tidings and a warning. On that day, He will say to His friends: “I am the King and Master; I will honor you with My dominion, I will help you by giving from My dominion, and no one will be able to prevent Me from this!” He will also address His enemies: “I know well what you have done to Me, and now on this day, I will give you the recompense for what you have done, and there will be no escape from Me!” (p. 107)

It is You we worship and You we ask for help.

“The connection of the verse with what precedes it: The word Alhamdulillah (All praise is [due] to Allah) is an act of worship. In His verse, our Exalted Lord says, “If you are grateful, I will surely increase you [in favor].” (14:7). Accordingly, acts of worship continue to increase in the subsequent verse phrases. After this specific act of praise, the absolute request for worship and help comes, and thus the completion of the blessing is sought.” (p. 121)

It is as if it is being said: “O Almighty Allah, the Most Gracious, the Most Merciful, and the sole Master of the Day of Recompense, we dedicate worship solely to You and seek help only from You. We do not worship any being other than You, nor do we seek help from anyone other than You.” (p. 125)

The coming of the phrase “Ihdina as-sirat al-mustaqim” (Guide us to the straight path) after this supplication is an explanation of the request for help from Almighty Allah. It is as if there is a question here: “So how shall I help you?” In response to this question, the phrase “Help us by guiding us to the straight path!” has come. Here, the request for guidance is a desire for the increase of guidance. The coming of the request for help after worship is to indicate that true worship is only possible with His help. Indeed, without His help and facilitation (tawfiq), we cannot worship Him or serve Him as He deserves. For there is no power or strength beyond His power and strength. The phrase has also been understood as, “We worship You by seeking help only from You.” (p. 127)

According to a narration, Gabriel explained this phrase to the Prophet (peace be upon him) as follows: “O our Lord, we rely only on You and hope only from You, not from anyone else.” (p. 128)

“Na'budu” encompasses the meanings of worship and servitude. Prayer performed with attentiveness, fasting kept without backbiting, charity given without reminders of it, pilgrimage performed without hypocrisy, striving (jihad) done without ostentation, freeing slaves without inflicting harm, remembrance (dhikr) performed without weariness, are all included in the category of worship. Other acts of worship must also be similarly flawless to be accepted worship. (p. 128)

Wa iyyaka nasta'in (And You we ask for help): Ibn Abbas explained this phrase as, “We ask for Your help in matters of worship,” and Suddī explained it as, “We ask for Your help in matters we cannot manage.” This phrase has also been understood in the following ways: “We ask for Your help in our struggle with Satan, who wants to prevent us from worship. We ask for Your help in matters that are for our benefit in our religion and our worldly life.” (p. 129)

A Qudsi Hadith Regarding Prayer and Al-Fatiha

“It is narrated from Abu Hurairah that our Prophet (peace be upon him) said in a qudsi hadith:

“Almighty Allah said: ‘I have divided the prayer between Myself and My servant into two halves. Half of it is for Me, and half of it is for My servant, and My servant shall have what he asks for.

- When the servant says, ‘Alhamdulillah Rabbil-'alamin’ (All praise is [due] to Allah, Lord of the worlds),

- Almighty Allah says: ‘My servant has praised Me.’

- When the servant says, ‘Ar-Rahman Ar-Rahim’ (The Most Gracious, the Most Merciful),

- Almighty Allah says: ‘My servant has glorified Me.’

- When the servant says, ‘Maliki yawm id-din’ (Master of the Day of Recompense),

- Almighty Allah says: ‘My servant has extolled Me.’

- When the servant says, ‘Iyyaka na'budu wa iyyaka nasta'in’ (It is You we worship and You we ask for help),

- The Exalted Lord says: ‘This is between Me and My servant, and My servant shall have what he asks for.’

- When the servant recites ‘Ihdina as-sirat al-mustaqim’ (Guide us to the straight path) to the end,

- The Exalted Lord says: ‘These are for My servant, and My servant shall have what he asks for.’” (p. 130)

What is Worship (Ibadah)?

“Worship (Ibadah) is contentment with divine decrees (qada), patience in the face of trials (bala), and gratitude for blessings (ni'mah). Worship is affirming everything that Allah has conveyed, submitting to His predestination (taqdir), obeying His commands and prohibitions, and trusting in His glad tidings and warnings.” (p. 135)

Guide Us to the Straight Path! - The Harmony of the Verse with What Precedes It

It is a religious (shar'i) principle to supplicate (du'a) after completing worship (ibadah). It is also a customary (urf) way to express a need after presenting the means for its fulfillment, and to ask for the continuation and steadfastness of what is intended after achieving it. Therefore, supplication and entreaty come after the presentation of servitude with the phrase “Ihdina / Guide us to the straight path.” The phrase “It is You we worship” was the declaration of God's oneness (tawhid), and the phrase “It is You we ask for help” was the request for help. The phrase “Guide us to the straight path” is the request to remain steadfast in religion, which is the realization of the request for worship and help. (p. 138)

“We asked Him for help, and He, as if, asked us, “How would you like Me to help you?” And in response to this, we said, “Guide us to the straight path.” With this phrase, we affirmed guidance (hidayah), which is the greatest purpose.” (p. 138)

In our previous supplication, when we said, “It is You we ask for help,” we used a general expression without specifying in what matter we were seeking help. With the phrase “Guide us to the straight path,” we specified this. Because remaining on guidance was what we needed most. It is also what the prophets and the close friends of Allah constantly requested. (p. 138)

The surah presents a comprehensive example of supplication. Thus, praise and glorification (hamd u sena) are mentioned first, followed by the requests. Indeed, it is narrated that the Prophet (peace be upon him) said: “Whoever begins supplication without praising and glorifying Allah, it will not be answered.” (p. 139)

Not [the path] of those who have evoked [Your] anger or of those who are astray

Another question that can be asked is: Why are the accepted ones expressed as a single group, while the rejected ones are given as two groups? The answer to this can be given as follows:

Those who have evoked [God's] anger are the rebellious; those who are astray are the ignorant who do not know God. Those upon whom favor has been bestowed are those who have properly recognized the Truth and reality and acted accordingly. They are the ones who can combine these two qualities in themselves. Whoever loses one of these two qualities (knowledge and action) is either a transgressor (fasiq) who has gone astray, and thus is among those who have evoked [God's] anger. (p. 144)

Sirat al-Mustaqim (The Straight Path)

Sirat al-Mustaqim refers to the religion of Islam, as the straight path leads to the true religion. Religion is described as the straight path. (p. 146)

Explaining Sirat al-Mustaqim with the phrase that follows it, “The path of those upon whom You have bestowed favor,” is to avoid any ambiguity or misunderstanding and to indicate that that path is only the path of the believer. (p. 146)

Those who make the supplication “Guide us/Show us the straight path” are actually those who are already on guidance (hidayah). With this supplication, they are asking for an increase in the guidance they are already upon through divine favors. Just as it is stated in the following verse: “Indeed, they were youths who believed in their Lord, and We increased them in guidance.” (18:13) (p. 148)

The following explanations have been made regarding the concept of Sirat al-Mustaqim:

Sirat al-Mustaqim is Islam. (p. 151)
Sirat al-Mustaqim is the Book of Allah. As it is stated in the verse: “Adhere to that which is revealed to you, [O Muhammad] – indeed, you are on a straight path.” (43:43) (p. 152)

The Path of Those Upon Whom You Have Bestowed Favor…

The following explanations have been made regarding those meant by “those upon whom favor has been bestowed”:

They are the prophets. Indeed, our Lord, after mentioning the prophets, has said, “Those are the ones upon whom Allah has bestowed favor from among the prophets.”
They are the prophets and those who follow in their footsteps.
They are the prophets, the truthful ones (siddiqun), the martyrs (shuhada), and the righteous ones (salihun). Indeed, it is stated in the verse: “And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” (4:69) (p. 153)

Not [the path] of those who have evoked [Your] anger or of those who are astray

It is narrated that the Prophet (peace be upon him) said: “Those who have evoked [God's] anger are the Jews, and those who are astray are the Christians.” (p. 155)

Also, in the following verse, anger is attributed to all disbelievers (kafirun): “Those who disbelieve in Allah after their belief and [then] have their breasts open to disbelief – upon them is wrath from Allah…” (16:106)

Similarly, being astray (dalal) is attributed both to the Jews and to all other disbelievers.

As in the following verses:

“Those are the worst in position and the furthest astray from the right way.” (60:1)
“Indeed, those who disbelieved and averted [people] from the way of Allah have certainly gone far astray.” (4:167) (p. 156)

Saying Amen After Al-Fatiha and Its Meaning

It is narrated that the meaning of the word “Amen” is “O my Lord, accept.” It has also been said that it is a name of Allah with meanings such as the One who is secure from decline, far from injustice and oppression, the One who gives security to everything, the One who witnesses everything. It has also been said that it is a treasure from the treasures of Allah’s Throne (Arsh) and that no one other than Allah can know its interpretation. (p. 157)

Attaining some worldly blessings is not actually a blessing. It is like poisoned halva. Therefore, what is meant by blessing here is religious blessing. Because worldly blessings alone are not blessings. Therefore, the true blessing is the blessing of faith (iman). Blessings other than it are conditional. And the One who bestows the blessing of faith is Almighty Allah. (p. 161)

In these verses of supplication of Al-Fatiha, there is, as it were, a mutual conversation between the Lord and the servant through the language of state (lisan al-hal):

- When the servant says, “Guide us to the straight path,”

- The Exalted Lord asks, “Which path shall I guide you to?”

- The servant replies, “To the straight path.”

- Upon this, the Exalted Lord asks, “Everything is straight; which one do you want?”

- To this, the servant replies: “I want the path of those upon whom You have bestowed favor!”

- In response to this, Almighty God says, “Is there anyone in the realm of existence whom I have not bestowed favor upon, whom My mercy has not encompassed?”

- To this, the servant replies: “I only want the path of those upon whom You have bestowed both outward and inward blessings!”

Thus, the glad tiding mentioned in the qudsi hadith, “All these are for My servant, and My servant shall have what he asks for,” is realized. (pp. 170-171)

“Nor the path of those who are astray!” Allah’s causing His servant to go astray is His not protecting him from straying. The servant who is deprived of this protection cannot fulfill His commands or stay away from His prohibitions. Of course, the cause of this deprivation is the servant himself. Being astray (dalal) is the servant’s remaining in confusion. (p. 172)

In Surah Al-Fatiha, five of Almighty Allah’s attributes of Lordship (Rububiyyah) are mentioned:

Allah,
Rabb (Lord),
Ar-Rahman (The Most Gracious),
Ar-Rahim (The Most Merciful),
Malik (Master).

Five of the attributes of servitude (ubudiyyah) are also mentioned:

Servitude (ubudiyyah),
Seeking help,
Seeking guidance (hidayah),
Seeking steadfastness (istiqamah),
Seeking blessings (ni'mah).

These five divine names are in harmony with these five states of servitude. It is as if it is being said: We worship only You because You are Allah! We seek help only from You because You are the Lord! Guide us to the straight path because You are Ar-Rahman! Provide us with steadfastness because You are Ar-Rahim! Bestow Your blessings upon us because You are the Master of the Day of Recompense! (p. 181)

Here, I have shared a summary of the points that caught my attention while reading Molla Fenari’s Commentary on Al-Fatiha. However, these are only a small part of his fluent language and detailed explanations. Those who are interested can read the book.

Details about the Book:

Author: Molla Fenari
Full Name: Shams al-Din Muhammad ibn Hamza al-Fanari
Book: Molla Fenari’s Commentary on Al-Fatiha
Original Title: Ayn al-A'yan (The Eye of the Select/The Essence of Essences)
Translation and Simplification: Prof. Dr. Ali Akpınar
Publisher: Nasihat Publications
Edition: 3rd Edition
Place of Publication: Malatya (Turkey)
Year of Publication: 2015
Number of Pages: 190 pages.

See also: A Comprehensive Review and Summary of "Muhammad: His Life Based on the Earliest Sources" by Martin Lings

Religion

Commentary on Al-Fatiha by Molla Fenari (Summary and Book Review)