“Though I be a thorn, and though there be a flower to grace the meadow,
I grow by that Hand which nurtures me.”

– Allamah Tabatabai
Preface of Al-Mizan by the Author
In this preface we shall describe the method adopted in this book to find out the meanings of the verses of the Qur’an.

at-Tafsir (exegesis), that is, explaining the meanings of the Qur’anic verse, clarifying its import and finding out its significance, is one of the earliest academic activities in Islam. The interpretation of the Qur’an began with its revelation, as is clear from the words of Allah: Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know (2:151).

The first exegetes were a few companions of the Prophet, like Ibn ‘Abbas, ‘Abdullah ibn ‘Umar, Ubayy (ibn Ka’b) and others. (We use the word, ‘companion’, for other than ‘Ali – a.s; because he and the lmams from his progeny have an unequalled distinction – an unparalleled status, which we shall explain somewhere else). Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally interpretation of one verse with the help of the other. If the verse was about a historical event or contained the realities of genesis or resurrection etc., then sometimes a few traditions of the Prophet were narrated to make its meaning clear.

The same was the style of the disciples of the companions, like Mujahid, Qatadah, Ibn Abi Layla, ash-Sha’bi, as-Suddi and others, who lived in the first two centuries of hijrah. They relied even more on traditions, including the ones forged and interpolated by the Jews and others. They quoted those traditions to explain the verses which contained the stories of the previous nations, or which described the realities of genesis, for example, creation of the heavens and the earth, beginning of the rivers and mountains, the “Iram” (the city of the tribe of ‘Ad), of Shaddad the so-called “mistakes” of the prophets, the alterations of the books and things like that. Some such matters could be found even in the exegesis ascribed to the companions.

During the reign of the caliphs, when the neighboring countries were conquered, the Muslims came in contact with the vanquished people and were involved in religious discussions with the scholars of various other religions and sects. This gave rise to the theological discourses, known in Islam as ‘Ilmu ‘I-kalam. Also, the Greek philosophy was translated into Arabic. The process began towards the end of the first century of hijrah (Umayyad’s period) and continued well into the third century (Abbasid’s reign). This created a taste for intellectual and philosophical arguments in the Muslim intelligentsia.

At the same time, at-tasawwuf (Sufism, mysticism) raised its head in the society; and people were attracted towards it as it held out a promise of revealing to them the realities of religion through severe self-discipline and ascetical rigors instead of entangling them into verbal polemics and intellectual arguments.

And there emerged a group, who called themselves people of tradition, who thought that salvation depended on believing in the apparent meanings of the Qur’an and the tradition, without any academic research. The utmost they allowed was looking into literary value of the words.

Thus, before the second century had proceeded very far, the Muslim society had broadly split in four groups: The theologians, the philosophers, the Sufi’s and the people of tradition. There was an intellectual chaos in the ummah and the Muslims, generally speaking, had lost their bearing. The only thing to which all were committed was the word, “There is no god except Allah, and Muhammad (s.a.w.)** is the Messenger of Allah”. They differed with each other in everything else. There was dispute on the meanings of the names and attributes of Allah, as well as about His actions; there was conflict about the reality of the heavens and the earth and what is in and on them; there were controversies about the decree of Allah and the divine measure; opinions differed whether man is a helpless tool in divine hands, or is a free agent; there were wranglings about various aspects of reward and punishment; arguments were kicked like ball, from one side to the other concerning the realities of death, al-barzakh (intervening period between death and the Day of Resurrection); resurrection, paradise and. hell. In short, not a single subject, having any relevance to religion was left without a discord of one type or the other. And this divergence, not unexpectedly, showed itself in exegesis of the Qur’an. Every group wanted to support his views and opinions from the Qur’an; and the exegesis had to serve this purpose.

The people of tradition explained the Qur’an with the traditions ascribed to the companions and their disciples. They went ahead so long as there was a tradition to lead them on, and stopped when they could not find any such tradition (Provided the meaning was not self -evident). They thought it to be the only safe method, as Allah says: …and those who are firmly rooted in knowledge say:’ “We believe in it, it is all from our Lord…” (3:7).

But they were mistaken. Allah has not said in His Book that rational proof had no validity. How could He say so when the authenticity of the Book itself depended on rational proof. On the other hand, He has never said that the words of the companions or their disciples had any value as religious proof. How could He say so when there were such glaring discrepancies in their opinions? In short, Allah has not called us to the sophistry which accepting and following contradictory opinions and views would entail. He has called us, instead, to meditate on the Qur’anic verses in order to remove any apparent discrepancy in them. Allah has revealed the Qur’an as a guidance, and has made it a light and an explanation of everything. Why should a light seek brightness from others’ light? Why should guidance be led by others’ guidance? Why should “an explanation of everything” be explained by others’ words?

The theologians’ lot was worse all the more. They were divided into myriad of sects; and each group clung to the verse that seemed to support its belief and tried to explain away what was apparently against it.

The seed of sectarian differences was sown in academic theories or, more often than not, in blind following and national or tribal prejudice; but it is not the place to describe it even briefly. However, such exegesis should be called adaptation, rather than explanation. There are two ways of explaining a verse – One may say: “What does the Qur’an say?” Or one may say: “How can this verse be explained, so as to fit on my belief? ” The difference between the two approaches is quite clear. The former forgets every pre-conceived idea and goes where the Qur’an leads him to. The latter has already decided what to believe and cuts the Qur’anic verses to fit on that body; such an exegesis is no exegesis at all.

The philosophers too suffered from the same syndrome. They tried to fit the verses on the principles of Greek philosophy (that was divided into four branches: Mathematics, natural science, divinity and practical subjects including civics). If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures – unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Qur’an had to conform.

The Sufis kept their eyes fixed on esoteric aspects of creation; they were too occupied with their inner world to look at the outer one. Their tunnel-like vision prevented them from looking at the things in their true perspective. Their love of esoteric made them look for inner interpretations of the verses; without any regard to their manifest and clear meanings. It encouraged the people to base their explanations on poetic expressions and to use anything to prove anything. The condition became so bad that the verses were explained on the-basis of the numerical values of their words; letters were divided into bright and dark ones and the explanations were based on that division. Building castle in the air, wasn’t it? Obviously, the Qur’an was not revealed to guide the Sufis only; nor had it addressed itself to only those who knew the numerical values of the letters (with all its ramifications); nor were its realities based on astrological calculations.

Of course, there are traditions narrated from the Prophet and the lmams of Ahlulbayt (a.s.) saying for example: “Verily the Qur’an has an exterior and an interior, and its interior has an interior up to seven (or according to a version, seventy) interiors … But the Prophet and the lmams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation. We shall explain in the beginning of the third chapter, The Family of ‘Imran’, that “interpretation” is not a meaning against the manifest meaning of the verse. Such an interpretation should more correctly be called “misinterpretation”. This meaning of the word, “interpretation”, came in vogue in the Muslim circles long after the revelation of the Qur’an and the spread of Islam. What the Qur’an means by the word, “interpretation”, is something other than the meaning and the significance.

In recent times, a new method of. exegesis has become fashionable. Some people, supposedly Muslims, who were deeply influenced by the natural sciences (which are based on observations and tests) and the social ones (that rely on induction), followed the materialists of Europe or the pragmatists. Under the influence of those anti-Islamic theories, they declared that the religion’s realities cannot go against scientific knowledge; one should not believe except that which is perceived by any one, of the five senses; nothing exists except the matter and its properties. What the religion claims to exist, but which the sciences reject -like The Throne, The Chair, The Tablet and The Pen – should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based – like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. – are spiritual things, and the spirit is a development of the matter, or let us say, a property of the matter; legislation of those laws is manifestation of a special social genius, who ordains them after healthy and fruitful contemplation, in order to establish a good and progressive society.

They have further said: One cannot have confidence in the traditions, because many are spurious; only those traditions may be relied upon which are in conformity with the Book. As for the Book itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests – they were just a sort of mental exercise which has been totally discredited now by the modem science. The best, rather the only, way is to explain the Qur’an with the help of other Qur’anic verses – except where the science has asserted something which is relevant to it.

This, in short, is what they have written, or what necessarily follows from their total reliance on tests and observations. We are not concerned here with the question whether their scientific principles and philosophic dicta can be accepted as the foundation of the Qur’an’s exegesis. But it should be pointed out here that the objection which they have leveled against the ancient exegetes – that theirs was only an adaptation and not the explanation is equally true about their own method; they too say that the Qur’an and its realities must be made to conform with the scientific theories. If not so, then why do they insist that the academic theories should be treated as true foundations of exegesis from which no deviation could be allowed?

This method improves nothing on the discredited method of the ancients.

If you look at- all the above-mentioned ways of exegesis, you will find that all of them suffer from a most serious defect: They impose the results of academic or philosophic arguments on the Qur’anic meanings – they make the Qur’an conform with an extraneous idea. In this way, explanation turns into adaptation, realities of the Qur’an are explained away as-allegories and its manifest meanings are sacrificed for so-called “interpretations”.

As we mentioned in the beginning, the Qur’an introduces itself as the guidance for the worlds (3:96); the manifest light (4:174), and the explanation of every thing (16:89). But these people, contrary to those Qur’anic declarations, make it to be guided by extraneous factors, to be illuminated by some outside theories, and to be explained by something other than itself. “What is that “something else”? What authority has it got? And if there is any difference in various explanations of a verse and indeed there are most serious differences – which mediator should the Qur’an refer to?

What is the root-cause of the differences in the Qur’an’s explanations? It could not happen because of any difference in the meaning of a word, phrase or sentence. The Qur’an has been sent down in plain Arabic; and no Arab (or Arabic-knowing non-Arab) can experience any difficulty in understanding it. Also, there is not a single verse (out of more than six thousand) which is enigmatic, obscure or abstruse in its import; nor is there a single sentence that keeps the mind wandering in search of its meaning. After all, the Qur’an is admittedly the most eloquent speech, and it is one of the essential ingredients of eloquence that the talk should be free from obscurity and abstruseness.

Even those verses that are counted among the “ambiguous” ones, have no ambiguity in their meanings; whatever the ambiguity, it is in identification of the particular thing or individual from among the group to which that meaning refers. This statement needs some elaboration:-

In this life we are surrounded by matter; even our senses and faculties are closely related to it. This familiarity with matter and material things has influenced our mode of thinking. When we hear a word or a sentence, our mind races to its material meaning. When we hear, for example, the words, life, knowledge, power, hearing, sight, speech, will, pleasure, anger, creation and order, we at once think of the material manifestations of their meanings. Likewise, when we hear the words, heaven, earth, tablet, pen, throne, chair, angel and his wings, and Satan and his tribe and army, the first things that come into our minds are their material manifestations.

Likewise, when we hear the sentences, “Allah created the universe”, “Allah did this”, “Allah knew it”, “Allah intended it” or “intends it”, we look at these actions in frame of “time” because we are used to connect every verb with a tense.

In the same way, when we hear the verses: …and with Us is more yet (50:35), …We would have made it from before Ourselves (21:17), …and that which is with Allah is best… (62:11), …and to Him you shall be brought back (2:28, etc.), we attach with the divine presence the concept of “place”, because in our minds the two ideas are inseparable.

Also, on reading the verses: And when We intend to destroy a town (I7:16), And We intend to bestow a favor… (28:5), and Allah intends ease for you (2:185), we think that the “intention” has the same meaning in every sentence, as is the case with our own intention and will.

In this way, we jump to the familiar (which most often is material) meaning of every word. And it is but natural. Man has made words to fulfill his social need of mutual intercourse; and society in its turn was established to fulfill the man’s material needs. Not unexpectedly, the words became symbols of the things, which men were connected with and which helped them in their material progress.

But we should not forget that the material things are constantly changing and developing with the development of expertise. Man gave the name, lamp, to a certain receptacle in which he put a wick and a little fat that fed the lighted wick which illuminated the place in darkness. That apparatus kept changing until now it has become the electric bulb of various types; and except the name “lamp” not a single component of the original lamp can be found in it.

Likewise, there is no resemblance in the balance of old times and the modern scales – especially if we compare the old apparatus with the modern equipment for weighing and measuring heat, electric current’s flow and blood-pressure.

And the armaments of old days and the ones invented within our own times have nothing in common, except the name.

The named things have changed so much that not a single component of the original can be found in them; yet the name has not changed. It shows that the basic element that allows the use of a name for a thing is not the shape of that thing, but its purpose and benefit.

Man, imprisoned as he is within his habitat and habit, often fails to see this reality. That is why al-Hashawiyyah and those who believe that God has a body interpret the Qur’anic verses and phrases within the fame-work of the matter and the nature. But in fact they are stuck with their habit and usage, and not to the exterior of the Qur’an and the traditions. Even in the literal meanings of the Qur’an we find ample evidence that relying on the habit and usage in explanation of the divine speech would cause confusion and anomaly. For example, Allah says: nothing is like a likeness of Him (42:11); Visions comprehended Him not, and He comprehends (all) visions; and He is the Knower of subtleties, the Aware (6:73); glory be to Him above what they ascribe (to Him) (23:91; 37:159). These verses manifestly show that what we are accustomed to cannot be ascribed to Allah.

It was this reality that convinced many people that they should not explain the Qur’anic words by identifying them with their usual and common meanings. Going a step further, they sought the help of logical and philosophical arguments to avoid wrong deductions. This gave a foot-hold to academic reasoning in explaining the Qur’an and identifying the individual person or thing meant by a word. Such discussions can be of two kinds:

i) The exegete takes a problem emanating from a Qur’anic statement, looks at it from academic and philosophical point of view, weighs the pros and cons and with the help of the philosophy, science and logic decides what the true answer should be. Thereafter, he takes the verse and fits it anyhow on that answer which, he thinks, is right.

The Muslim philosophers and theologians usually followed this method; but, as mentioned earlier, the Qur’an does not approve of it.

ii) The exegete explains the verse with the help of other relevant verses, meditating on them together – and meditation has been forcefully urged upon by the Qur’an itself – and identifies the individual person or thing by its particulars and attributes mentioned in the verse.

No doubt this is the only correct method of exegesis.

Allah has said: …and We have revealed the Book to you explaining clearly everything (16:89). Is it possible for such a book not to explain its own self? Also He has described the Qur’an in these words: a guidance for mankind and clear evidence of guidance and discrimination (between wrong) (2:185); and He has also said: and We have sent down to you a manifest light (4:174). The Qur’an is, accordingly, a guidance, an evidence, a discrimination between right and wrong and a manifest light for the people to guide them aright and help them in all their needs. Is it imaginable that it would not guide them aright in its own matter, while it is their most important need? Again Allah says: And (as for) those who strive hard for Us, We will most certainly guide them on to Our ways (2 9: 69). Which striving is greater than the endeavor to understand His Book? And which way is more straight than the Qur’an?

Verses of this meaning are very numerous, and we shall discuss them in detail in the beginning of the third chapter, The Family of ‘Imran.

Allah taught the Qur’an to His Prophet and appointed him as the teacher of the Book: The Faithful Spirit has descended with it upon your heart that you may be of the warners, in plain Arabic language (26:193 – 4); and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect (16:44); …an Apostle who recites to them His communications and purifies them, and teaches them the Book and the Wisdom (62:2). And the Prophet appointed his progeny to carry on this work after him. It is clear from his unanimously accepted tradition – I am leaving behind among you two precious things; as long as you hold fast to them you will never go astray after me: The Book of Allah and my progeny, my family members; and these two shall never separate from each other until they reach me (on) the reservoir.

And Allah has confirmed, in the following two verses, this declaration of the Prophet that his progeny had the real knowledge of the Book: Allah only desires to keep away the uncleanness from you, 0 people of the House! and to purify you a (thorough) purifying (33:33); Most surely it is an honored Qur’an, in a Book that is hidden; None do touch it save the purified ones (56:77-79).

And the Prophet and the Imams from his progeny always used this second method for explaining the Qur’an, as may be seen in the traditions that have been narrated from them on exegesis, some of which will be quoted in this book in appropriate places. One cannot find a single instance in their traditions where they might have taken help of an academic theory or philosophical postulate for explaining a verse.

The Prophet has said in a sermon: “Therefore, when mischief come to confuse you like the segments of darkened night, then hold fast to the Qur’an; as it is the intercessor whose intercession shall be granted; and a credible advocate; and whoever keeps it before him, it will lead him to the Garden; and whoever keeps it behind, it will drive him to the Fire; and it is the guide that guides to the best path; and it is a book in which there is explanation, particularization and recapitulation; and it is a decisive (world), and not a joke; and there is for it a manifest (meaning) and an esoteric (one); thus its apparent (meaning) is firm, and its esoteric (one) is knowledge; its exterior is elegant and its interior deep; it has (many) boundaries, and its boundaries have (many) boundaries; its wonders shall not cease, and its (unexpected marvels shall not be old. There are in it the lamps of guidance and the beacon of wisdom, and guide to knowledge for him who knows the attributes. Therefore, one should extend his sight; and should let his eyes reach the attribute; so that one who is in perdition may get deliverance, and one who is entangled may get free; because meditation is the life of the heart of the one who sees, as the one having a light (easily) walks in darkness; therefore, you must seek good deliverance and (that) with little waiting.

‘Ali (a.s.) said, inter alia, speaking about the Qur’an in a sermon: “Its one part speaks with the other, and one portion testifies about the other.”

This is the straight path and the right way which was used by the true teachers of the Qur’an and its guides, may Allah’s blessings be on them all!

We shall write, under various headings, what Allah has helped us to understand from the honored verses, by the above mentioned method. We have not based the explanations on any philosophical theory, academic idea or mystical revelation. We have not put into it any outside matter except a fine literary point on which depends the understanding of Arabic eloquence, or a self-evident or practical premises which can be understood by one and all.

From the discussions, written according to the above- mentioned method, the following subjects have become crystal-clear:

1. The matters concerning the names of Allah, and His attributes, like His Life, Knowledge, Power, Hearing, Sight and Oneness etc. As for the Person of Allah, you will find that the Qur’an believes that He needs no description.
2. The matters concerning the divine actions, like creation, order, will, wish, guidance, leading astray, decree, measure, compulsion, delegation (of Power), pleasure, displeasure and other similar actions.
3. The matters concerned with the intermediary links between Allah and man, like the Curtain, the Tablet, the Pen, the Throne, the Chair, the Inhabited House, the Heavens, the Earth, the Angels, the Satans, and the Jinns etc.
4. The details about man before he came to this world.
5. The matters related to man in this life, like the history of mankind, knowledge of his self, the foundation of society, the prophethood and the apostleship, the revelation, the inspiration, the book and the religion and law. The high status of the prophets, shining through their stories, come under this heading.
6. The knowledge about man after he departs from this world, that is, al-Barzakh.
7. The matters about human character. Under this heading come the various stages through which the friends of Allah pass in their spiritual journey, like submission, faith, benevolence, humility, purity of intention and other virtues.

(We have not gone into details of the verses of the law, as more appropriately it is a subject for the books of jurisprudence.)

As a direct result of this method, we have never felt any need to interpret a verse against its apparent meaning. As we have said earlier, this type of interpretation is in fact misinterpretation. As for that “interpretation” which the Qur’an has mentioned in various verses, it is not a type of “meaning”; it is something else.

At the end of the commentaries, we have written some traditions of the Prophet and the Imams of Ahlulbayt (a.s.), narrated by the Sunni and Shi’ah narrators. But we have not included the opinions of the companions and their disciples, because, first, there is too much confusion and contradiction in them; and second, they are not vested with any authority in Islam.

On going through those traditions of the Prophet and the lmams (peace be on them all!), you will notice that this “new” method of exegesis (adopted in this book) is in reality the oldest and the original method which was used by the Teachers of the Qur’an (peace of Allah be on them all!).

Also, we have written separately various topics – philosophical, academic, historical, social and ethical – when there was a need for it. In all such discussions, we have confined our talk to the basic premises, without going in too much detail.

We pray to Allah, High is He, to guide us and keep our talk to the point; He is the Best Helper and the Best Guide.

Dependent on Allah,
Muhammad Husayn at-Tabataba’i

Source : shiasource.com

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Chapter 1. Al-Fatiha (The Opening), Verses 1-5

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ {1} الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {2} الرَّحْمَنِ الرَّحِيمِ {3} مَالِكِ يَوْمِ الدِّينِ {4} إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ {5}
{1} In the name of Allah, the Beneficent, the Merciful. {2} All praise is due to Allah, the Lord of the Worlds. {3} The Beneficent the Merciful. {4} The Master of the Day of Judgment. {5} Thee do we worship and Thee do we beseech for help.

Commentary
QUR’AN: In the name of Allah, the Beneficent, the Merciful.

People often take the name of one of their great and powerful personalities at the time of doing or beginning a work. By this association, it is believed, the work would achieve success, greatness and blessings; or that it would be a memorial to keep the named one’s memory alive for ever. This is also observed in naming a child, a project, a house or an association – they give it the name of a deeply loved or highly respected person, so that his name would continue in this form; for example, a man names his son after his father, in order to perpetuate the father’s memory.

This verse runs on the same line. Allah began His speech with His Own name – Great is His name – so that the ideas taught in this chapter be stamped by, and associated with it. Also, it teaches a lesson to mankind, showing them the perfect manner of starting all their talks and actions; it guides them to put the stamp of the divine name on all their activities; doing every work for the sake of Allah, associating it with His good names and attributes. In this way that action would neither be rendered null and void, nor remain incomplete; it has been started in the name of Allah, and negation and annihilation cannot reach that sacred name.

Allah has declared variously in the Qur’an that what is not for His Person must perish, is in vain; He Will proceed to the deeds not done for His sake and shall render them as scattered floating dust; He shall forfeit what they have done and shall nullify their deeds; and that nothing shall remain except His honored Person.

Therefore, what is done for the sake of Allah and performed in His name, shall continue and will not perish. Everything, every work and every affair shall have its share of eternity – as much as it is related to Allah. It is this reality that has been hinted at in the universally accepted tradition of the Prophet: “Every important affair, not begun with the name of Allah, shall remain incomplete…” The word al-abtar (translated here as “incomplete”) means a thing whose end is cut off, an animal whose tail is severed.

The preposition “bi” (in, with), in the phrase “In the name of Allah”, is related to an implied verb, “I begin.” This verse, at this particular place, begins the speech which is a single action; this singleness comes from the singleness of its meaning; that is, the meaning intended to be conveyed, the aim and purpose of the speech.

Allah has mentioned the purpose for which His speech the whole Qur’an – has been revealed: …indeed, there has come to you a light and a clear Book from Allah; with it Allah guides him who follows His pleasure into the ways of safety.. . (5:15 -16). There are other verses which show that the aim with which the Book – the speech of Allah – has been sent down is the guidance of the people.

Therefore, the full import of the sentence would be as follows: The guidance, total guidance is begun with the name of Allah, the Beneficent, the Merciful; He is Allah, Whom the servants return to; He is Beneficent, Who has opened the way of His All-encompassing mercy for believers and disbelievers alike, the mercy which provides them with all that is necessary and good for their existence and life; He is Merciful, Who has reserved His special mercy for the believers, the mercy which ensures their happiness in the life hereafter and their nearness to their Lord. Allah has said: …and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay zakat, and those who believe in our signs (7:156). This explanation has been written, putting this verse in the framework of the whole Qur’an, of which it is the first sentence.

Again, Allah has repeatedly mentioned “chapter” in His speech. For example: Say: “Then bring a chapter like this… (10:38); Say: “Then bring ten chapters like it, forged. (11:13); And whenever a chapter is revealed… (9:86); (This is) a chapter which We have revealed… (24: 1). It shows that Allah Himself has divided His speech in various parts, each part being called a chapter. It naturally means that every chapter is a single unit in structure and in fullness of meaning; and that that unity is not found between various verses of a chapter or between one chapter and the other. It necessarily follows that the theme of every chapter is different from the other; every chapter is revealed with a certain aim in view, and when that aim is achieved the chapter comes to its end.

Therefore, the verse, “In the name of Allah, the Beneficent, the Merciful” coming at the beginning of every chapter, refers to the particular theme of that chapter.

Accordingly, this verse, at the beginning of this chapter of “The Opening”, refers also to the theme of this chapter. It appears from its semantic flow that its purpose is to praise Allah and to pledge the believer’s servitude (declaring that he worships only Allah and seeks help from Him only) and then to pray for divine guidance. This speech has been uttered by Allah, on behalf of Ms servant, so that the servant may learn how, by repeating these words, he may show his gratitude to, and servitude before, Allah.

This pledging of servitude is the important work which the servant of Allah intends to do; and which he begins in the name of Allah, the Beneficent, the Merciful. In this context, this verse would mean: In Thy name, I pledge my servitude to Thee.

In this first verse of this chapter, therefore, the preposition, “in”, is related to the implied verb, “I begin”; and the aim is to perfect the sincere servitude by addressing the pledge to Allah Himself. Some people have said that the implied verb is “I seek help” (by); although this view is not objectionable, but “I begin” is more appropriate – the chapter explicitly seeks divine help, “and Thee do we beseech for help”; therefore, it is not necessary in the beginning.

“al-Ism” (name) is the word that points to the named thing or person. It is derived from as-simah (sign, identifying mark) or as-sumuww (height, eminence). In any case, it is the word by which an individual thing or person is spoken of or spoken to. Naturally, it is other than, and separate from, the named thing.

The following is a sample of the academic exercises so much loved by the ancients:

There is a name that means “the person himself seen in the light of an attribute”; such a name is not separate from the named person; it is the person himself. The word al- Alim (The Knower), one of the divine names, points to the Person of Allah as seen in the light of His attribute of Knowledge. At the same time, it refers to Allah Who cannot be known except by one or the other of His attributes. Let us explain this matter in another way: “Name” points to the named person; likewise the personal traits and characteristics point to the holder of those traits and characteristics – in this way, we may say that the personal traits are the “names” of the person concerned. “Name”, accordingly, can be of two kinds: in words, and in substance. The direct name is of the second type, that is, the personal trait that points to its own subjects – for example, the “Knowledge” that points to Allah, the holder of the knowledge. And the word “the Knower” is in reality an indirect name – it points to the direct name, that is, the attribute of knowledge, which in its turn directly points to its holder, that is, Allah. “Knowledge” is, thus, the name of Allah, and “the Knower” is “the name of the name.”

The above was the result of the academic analysis (or should we say, mental luxury!) mentioned earlier; but such things should not be imposed on language and literature. “Name”, according to the “plain Arabic language”, means what we have written earlier. There was a lot of controversy going on among the theologians of the early centuries of Islam: whether the name was separate from the named person or not. Such unnecessary polemics is out of place at present times; it is self- evident that “name” and “named” are two things, and not one. We should not waste time and energy in quoting the ancients’ arguments and counter-arguments, and in judging who was right.

“Allah” (the divine name) was originally al-Ilah; the “I”; in the middle was omitted because of frequent use. al-Ilah is derived from alaha (he worshipped) or from aliha or waliha (he was bewildered). It is on paradigm of al-fi’al in meaning of al-maf’ul (object-noun). For example, al-Kitab means al-Maktub (the written); likewise al-Ilah means al-Ma’luh that is, the One who is worshipped, or the One about whom minds are bewildered.

Quite clearly, it has become the proper name of God. It was commonly used in this meaning in Arabic long before the Qur’an was revealed. The fact that even pre-Islamic Arabs used this name for God, may be inferred from the following verses: “And if you should ask them who created them, they would certainly say: Allah…” (43:87). “…and they say: This for Allah – so they assert – and this is for our associates” (6:136).

Other divine names may be used as adjectives for this name; for example, “the Beneficent and the Merciful Allah”; also, this name is used as subject of the verbs derived from other divine names; for example, “Allah knew”, “Allah had mercy”, “Allah gave sustenance” etc. But the word, “Allah”, is never used as adjective to any other name, nor is the verb derived from it used to describe other names. It is a clear proof that it is the proper name of God.

The divine existence, in as much as Allah is the God of everything, presupposes that He should have all the attributes of perfection; and, as a result, this name points to all perfect attributes. That is why it is said that the name, “Allah”, means “the Person Who is the Essential Being, and Who encompasses all the attributes of perfection.” But the fact is that it is the proper name of God and no other meaning (except that related to worship or bewilderment) has been taken into consideration here.

“ar-Rahman ar-Rahim (The Beneficent, the Merciful) are two adjectives derived from ar-rahmah (mercy).

When you see someone suffering from a deficiency which he cannot remove. by himself, the reaction which you experience and which tells you to provide him with what he needs in order to make up his deficiency, is called mercy. Ultimately, mercy means giving and bestowing to fulfill other’s need. It is this latter meaning in which this attribute is used for Allah.

“ar-Rahman” is on a paradigm which is used for magnification and exaggeration. “ar-Rahim” paradigm of as-Sifatu’l-mushabbah (perpetual adjective, inseparable attribute). Therefore “ar-Rahman” (translated here as “the Beneficent”) relates to that all-encompassing mercy that is bestowed upon the believers and the unbelievers alike. It is used in the Qur’an, mostly in this meaning. Allah says “The Beneficent (God) is firm in power” (20:5). “Say: As for him who remains in error, the Beneficent (God) will surely prolong his length of days…” (19:75). “ar-Rahim” (translated here as “the Merciful”), on the other hand, is more appropriate for that mercy which shall remain for ever, the perpetual inexhaustible mercy that shall be bestowed on the believers in the life hereafter. Allah says: …and He is Merciful to the believers (33:43); surely to them (i.e., the believers) He is Compassionate, Merciful (9:117). That is why it is said that the mercy of “ar-Rahman ” is common for the believers and the unbelievers, and that of “ar-Rahim” is reserved for the believers.

QUR’AN: All praise is due to Allah.

It has been said that “al-hamd” is to praise someone for a good acquired by his own intention, “al-madh” (also translated as praise) is more general – it is used to praise even that good which someone is given without his will and power. If you praise someone for his benevolence, you may use either word – al-hamd or al-madh but if you want to praise a pearl for its luster, you may use the verb al-madh, but not al-hamd because the pearl has not acquired that luster by its own will and power.

“al” (translated here as “all”) in “al-hamd” denotes either species or praise, or each and every praise. The end-result is the same in either case; that is why it has been translated here as “all.”

Allah says: That is Allah, your Lord, the Creator of every thing (40:62). Whatever there is, is created by Allah. Again He says: …Who made good everything that He has created (32:7). Everything is good because it has been created by Allah and is attributed to Him. In other words, a thing becomes good because it is created by Allah; and everything created by Him is good. Every creature is good and beautiful because Allah has made it so; and every good and beautiful thing is created by Allah, attributed to Him. Allah says: He is Allah, the One, the Subduer (of all) (39:4); And the faces are humbled before the Living, the Self subsistent God… (20:111). In other words, He has created the creatures by His own knowledge, power and will, and not because He was compelled by someone else to do so. Therefore, everything is His own good work, done by His own will.

The above discourse was about Allah’s action. Coming to His names, He has said: Allah is He besides Whom there is no god; His are the very best names (20:8); And Allah’s are the best names; therefore call on Him thereby, and leave alone those who violate the sanctity of His names (7:180). It is clear that Allah is good in His names and good in His actions; and that every good and beauty emanates from Him.

Therefore, Allah is praised for His good names as He is praised for His good actions. Every praise, uttered by any speaker for any good deed is in reality addressed to Allah only; because every good (which is the object of praise) emanates from Him only. In short, to Him belongs the species of the praise and all and every praise.

The verse: “Thee do we worship”, shows that the whole chapter is revealed on behalf of man. Allah teaches him in this chapter how to praise his Lord and how to show his allegiance to, and humility towards, Him. And the phrase, “All praise is due to Allah”, further strengthens this inference, as will be seen in the next paragraph.

The praise means to attribute, to ascribe; and Allah has declared that He is above all that His servants ascribe to Him. He has said: Hallowed be Allah (for freedom) from what they ascribe, except the servants of Allah, freed (from sins) (37:159 -160). This declaration is general and unconditional; and it is further proved by the fact that not a single verse in the Qur’an ascribes the action of “praise” to anyone except Allah and some of the prophets (who were doubtlessly freed from sins). Allah addresses Nuh(Noah – a.s.) in these words: …Say: “All praise is due to Allah who delivered us from the unjust people” (23:28). And He quotes lbrahim (Abraham – a.s.) as saying: “Praise be to Allah, Who gave me in old age Isma’il and Ishaq (I4:39). Also, He told His Prophet, Muhammad (s.a.w.) in several places, And say: “Praise be to Allah. (27:93). Further, he says about Dawud and Sulayman (peace be on both of them): . . . and they both said: “Praise be to Allah.. .” (27:15). Another exception is of the people of the Paradise and they also are freed from spite and rancor as well as from vain and sinful words: …and the last of their cry shall be: “Praise be to Allah, the Lord of the worlds” (10: 10).

As for other creatures, the Qur’an never says that they “praise” Allah – they always “glorify Allah with His praise.” Allah says: …and the angels declare His glory with the praise of their Lord. (42:5); and the thunder declares His glory with His praise… (13:13); and there is not a single thing but glorifies Him with His praise… (17:44). In all these verses “praise” is preceded by glorifying; rather “glorifying” is the main verb and “with praise” is only a clause, attached to it. None except Allah may comprehend the beauty and perfection of His work, nor can anyone else understand the beauty and perfection of His names and attributes. Allah says: they do not comprehend Him in knowledge… (20:110). In this background, if they were to praise Him it would mean that they had comprehended Him in their knowledge; in other words, Allah would be surrounded by their limited understanding, confined within the boundary of their comprehension. Therefore, they were careful enough to first declare His glory from all the limits of their comprehension, before starting His praise. Allah says: …surely Allah knows and you do not know (16:74).

So far as His purified servants are concerned, He treats their utterance of praise as though He Himself has said it, because they are free from sins and defects.

From the above discourse, it becomes crystal-clear what the good manner of servitude demands: The servant should praise his Lord in exactly the same words the Lord Himself has chosen for Himself; no deviation from it would be tolerable, as the Prophet has said in an universally accepted tradition; “I do not enumerate Thy praise; Thou art as Thou Thyself hast praised Thyself.

Therefore, the divine word, “All praise is due to Allah”, is a sort of a training to the servant – a training without which he could not know how to declare the praise of Allah.

QUR’AN: The Lord of the worlds, the Beneficent the Merciful. The Master of the Day of Judgment.

“ar-Rabb” is the Master Who manages the affairs of His servant. The word, thus connotes the idea of ownership. Ownership (in our social structure) is a special relationship of one thing with another – a relationship that allows the owner to do with the owned thing as he wishes. When we say, “This thing belongs to us”, it shows that it has a special relationship with us that allow s us to do with it as we wish; had it not been for this relationship, we would not have had this authority over it. In this social context, it is an idea which the society has laid down but which has no existence outside imagination. This idea is derived from another real and positive concept, which too is called “ownership”: Our limbs and faculties, like the sight, the hearing, the hands and the feet, belong to us – they exist because of our own existence, they have no independent existence, they depend on us for their existence and continuity, and we use them as we like. This is the real ownership.

The ownership that may be attributed to Allah is the real one, and not that which is based on subjective outlook. Obviously the real ownership cannot be disjoined from management of the affairs of the owned thing. The owned thing depends on the owner in its existence, as well as in all affairs related to its existence. Allah is “ar-Rabb ” the Lord of everything because the Lord is the owner who manages the affairs of, and looks after, the owned thing – and only Allah has this attribute.

“al-‘Alamin” is the plural of al-‘alam (the world) which literally means, “what one is known with.” This paradigm is used for “instrument”, like al-qalab (the mold, the form), al-khatam the seal, the instrument of sealing) and at-taba’ (the stamp, the impress). The word al-‘alam is used for the universe – the whole creation taken together. Also it is used for each genes or species taken separately, for example, the inorganic world, the vegetable world, the animal world, the human world. It is also used for a class of a species, like the Arab world, the African world etc. This last meaning is more appropriate in the context of these verses: The verses that enumerate the good names of Allah until they come to “the Master of the Day of Judgment.” The judgment is reserved for mankind alone or together with the jinn. Therefore, the “worlds” should refer to the worlds of the human beings and the jinn, that is, their various groups. The word al’alamin (the worlds) has been used in this sense in other Qur’anic verses too. Allah says: …and has chosen you above the women of the worlds (3:42);… so that he may be a warner to the worlds (25:1); What! do you commit an indecency which any one in the worlds has not done before you (7:80).

“The Master of the Day of Judgment”: We have explained above the meaning of ownership, that is, mastership. The word “al-malik” is derived from al-milk (possession, to possess). Some reciters have read this word as “al-malik” (the sovereign, the king); it is derived from al-mulk (country; kingdom). The king is the one who has the authority to manage his nation’s affairs; nevertheless he does not own the nation or the country. In other words, he holds the authority for management and administration.

The reciters have given the reasons for their preference. of either recitation. But the fact remains that Allah is the Master as well as the King, and both words are equally correct, so far as the divine authority is concerned. Looking at it from linguistic point of view, the word, “King” is generally used in context of time and period. It is said, “the King of that time”; but they do not say “the master of that time”, as it would be stretching the meaning too far. In this verse, Allah has used this word in reference to a certain “day”; therefore, linguistically, it would be more proper to say, “the King of the Day of Judgement.” Moreover, Allah has used the word, “Kingdom” in context of the same day in other verse: To whom belongs the kingdom of this day? To Allah, the One, the Subduer (of all) (40:16).

Traditions
ar-Rida (a.s.) said in explanation of the divine words: In the name of Allah: “It means: ‘I mark my soul with one of – the marks of Allah’, and it is (His) worship.” He was asked: “What is the ‘mark’?” He said; “The brand.” (‘Uyunu ‘I-akhbar and Ma’ani ‘I-akhbar).

The author says: This meaning emanates from the explanation given earlier that the preposition “in”, herein connotes beginning. As the servant marks his worship with the name of Allah, he brands his soul – real doer of the worship – with one of the divine marks.

It is narrated in at-Tahdhib from as-Sadiq (a.s.), and in ‘Uyunu ‘I-akhbar and at-Tafsir of al-Ayyashi from ar-Rida (a.s.) that this verse “is nearer to the Greatest name of Allah than the iris of the eye is from its white.”

The author says: This tradition will be explained when we shall talk about the Greatest name.

Amiru’l-mu’minin (as.) said that (this verse) is from the chapter of The Opening; and verily the Apostle of Allah used to recite it and count it as one of its verses, and he used to say, “The Opening of the Book is ‘the seven oft-repeated’ (verses).” (‘Uyunu ‘I-akhbar)

The author says: This matter has also been narrated by the Sunni narrators. ad-Dar-qutni narrates from AbuHurayrah that he said: “The Apostle of Allah said: When you recite (the chapter of) The Praise (i.e., The Opening), you shall recite, In the name of Allah, the Beneficent, the Merciful, because it is the source of the Book and (is) the seven oft-repeated (verses), and, In the name of Allah, the Beneficent, the Merciful is one of its verses.

as-Sadiq (a.s.) said: “What have they done? May Allah destroy them! They proceeded to the greatest verse of the Book of Allah, and thought that it would be an innovation (unlawful act) if they recited it loudly! “(al-Khisal)

al-Baqir (as.) said: “They stole the most exalted verse of the Book of Allah, (that is) In the name of Allah, the Beneficent, the Merciful. It should be recited at the start of every big or small work, so that it may be blessed.

The author says: There are numerous traditions of this meaning coming from the lmams of Ahlu ‘I-bayt (a.s.). All of them prove that the verse (In the name of Allah, the Beneficent, the Merciful) is a part of every chapter, except the ninth (“Repentance”); and the Sunni traditions also prove it:

Anas (ibn Malik) said that the Apostle of Allah said: “Just now a chapter has been sent down to me.” Then he began reciting, “In the name of Allah, the Beneficent, the Merciful.”(as-Sahih, Muslim)

AbuDawud narrates from Ibn ‘Abbas (and they say that its chain is “correct”) that he said: “Verily, the Apostle of Allah did not know the separation of a chapter (and in another narrative it is ‘end of a chapter’) until came down to him: In the name of Allah, the Beneficent, the Merciful.”

The author says: This matter has been narrated by Shi’ite narrators also from al-Baqir (a.s.).

It is reported in al-Kafi, at-Tawhid, Ma’ani ‘I-akhbar and at-Tafsir of al-‘Ayyashi that as-Sadiq (a.s.) said, inter alia, in a tradition: “And Allah is God of everything, ar-Rahman (the Beneficent) for all His creations, ar-Rahim (the Merciful) especially for the believers.”

as-Sadiq (a.s.) has said:”ar-Rahman (the Beneficent) is a special name with a general attribute; and ar-Rahim (the Merciful) is a general name with a special attribute.”

The author says: The preceding commentary may explain why the mercy of “the Beneficent” is general for the believer and the unbeliever alike, and why that of “the Merciful” is reserved for the believer only. The description given in this tradition that “the Beneficent is a special name with a general attribute, and the Merciful is a general name with a special attributed, perhaps this refers to the fact that the mercy of the Beneficent is limited to this world and is common for the whole creation; and that of the Merciful is common to this world and the hereafter but is reserved for the believer. In other words, the mercy of the Beneficent is reserved for the creative blessings that are bestowed on believers and unbelievers alike; and that of the Merciful is common to the creative and legislative blessings (the latter opening the way to happiness and felicity) and is reserved for believers, because only the bounties bestowed upon will last for ever, and the (good) end is for guarding (against evil) and for piety.

It is narrated in Kashfu ‘I-ghummah that as-Sadiq (a.s.) said: “A mule of my father was lost. He said: ifAllah brought it back to me, I would thank Him with Praises He would pleased with.’ Shortly afterwards, it was brought before him with its saddle and rein (intact). When he sat on it and arrayed his clothes, he raised his head towards heaven and said: ‘Praise be to Allah.’ He said nothing more. Then he said: ‘I did not omit nor did I leave out, anything; I have declared that all Praises are for Allah, Powerful and Great is He!; because there is no praise but it is included in this (formula).” It is narrated in Uyunu’l-akhbar that ‘Ali (a.s.) was asked about its explanation. He said: “Verily, Allah has explained to His servants broadly some of His bounties on them, as they can not know all His bounties in detail – they are beyond enumeration and description. Therefore, He said: Say: ‘All praise is for Allah on what He has bestowed upon us.'”

The author says: The lmam points to the fact mentioned earlier that the praise, in this verse, is from the servant, and that Allah has revealed it to teach him the manners of servitude and worship.

From the Philosophical Point of View
Reason tells us that an effect, as well as all its characteristics and affairs, depend on its cause; whatever perfection it may be having, is a shadow of the cause. If beauty or goodness has any existence, then its perfect and independent entity is for Allah only, as He is the Cause of all causes. The praise and thank is addressed, in reality, to the cause which creates the perfection and excellence referred to. As every perfection is caused by Allah, every praise and thank, in reality, is addressed to Allah. Therefore, all praise is for, and due to Allah.

QUR’AN: Thee do we worship and Thee do we beseech for help.

“al- ‘Abd” means slave, a human being who is owned. In its abstract sense, it is applied to other intellectual beings also, as the words of Allah show: There is no one in the heavens and the earth but will come to the Beneficent God as(” ‘abdan”)a slave (19:93). In modern usage, it is commonly translated as ‘servant’.

“al-‘Ibadah” (to serve, to worship, to obey) is derived from this word. Its inflexion and meaning changes according to the context. al-Jawhari has written in his dictionary, as-Sihah, that “the basis of al-‘ubudiyyah (bondage, servitude) is “al-khudu” (submission). But this explanation is not of the word; it only shows a concomitant quality of its meaning; because al-khudu’ is used with the preposition “li”,and al-‘ibidah is used without any preposition.*

When a servant of Allah worships Him, he stands before the Lord as a slave stands before his master. That is why worship is diametrically opposed to arrogance and pride – but it is not so opposed to polytheism; after all, a slave may be jointly owned by two or more masters. Allah says: Verily those who are arrogant to My worship shall soon enter Hell, disgraced (40:60).Also He says: …and he should not join anyone in the worship of his Lord (18:110). It should be noted here that polytheism – joining someone in the worship of Allah – is a possibility, and that is why it has been made subject of this prohibition; none forbids an impossible thing. But arrogance does not exist with worship, and that is why the expression, “arrogant to my worship”, has been used in the first verse.

Servitude is effective in those affairs which are owned or controlled by the master; and not in other matters related to the slave, like his being son of his father, or having a height of so many centimeters – there is no submission or servitude in such things. But the mastership of Allah is not limited; His mastership is not shared by anyone else, nor is the servitude of the creatures divided between Allah and someone else. A master has only limited authority over his servants – he may employ them to perform certain duties, but he cannot kill them or punish them unjustly. But Allah has total and all-encompassing authority over His servants; He does whatsoever He wills with them and about them. His ownership is unconditional and unlimited; and the servitude of Ms creatures is likewise unconditional and unlimited. This “ownership” is true and exclusive on both sides: The Lord has the exclusive ownership, and the slave has the exclusive servitude. The construction of the sentence, “Thee do we worship”, points to this exclusiveness – the object, “Thee”, has been placed before the verb, and worship is mentioned without any condition.

It has been explained earlier that the owned thing exists and subsists because of, and with, its owner. In this sense, it should not divert an onlooker’s attention from its owner. You look at a house belonging to Zayd; if you are looking at it merely as a house, you may possibly lose sight of Zayd; but if you look at it from the angle that it is a property of Zayd, you cannot wean your thoughts from him.

The only true attribute of the universe is that it is created and owned by Allah. Nothing in the creation can hide the divine presence, nor should looking at these things make one forgetful of Allah. He is ever present, as He has said: Is it not sufficient as regards your Lord that he is a witness overall things? Now surely they are in doubt as to the meeting of their Lord; now surely He encompasses all things (41:53 – 54). The true worship, therefore, is that in which the worshipped and the worshipper both are present. Allah should be worshipped as the One who is present before the worshipper – and that is why the third person of the preceding verses has been changed to the second person in this verse “Thee do we worship.” The worshipper should be present before his Lord, not only with his body but also with his soul; otherwise, the worship would be a body without soul, a form without life. Nor should he divide his attention between his Lord and someone (or something) else – neither openly, (as the idol worshippers do) – nor secretly (like the one whose mind is on something else while worshipping Allah, or the one who worships because he wants to enter the Garden or to save himself the hell). All these diversions are various facets of polytheism, and Allah has forbidden it in His Book: …therefore, Worship Allah, being sincere to Him in religion (39:2). Now, surely, sincere religion is for Allah (alone), and (asfor) those who take guardians besides Him, (saying): We do not worship them that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ (39:3).

Worship shall be a true worship when it is done with pure intention, and this purity has been named as the presence of the worshipper. This will happen only when the attention of the worshipper is not fixed on anyone other than Allah (otherwise, it would be polytheism); and when his aim of worship is not any other hope or fear like that of the paradise or the hell (otherwise, the worship would not be purely for Allah). Moreover, he should not be concerned with his own self, as it would tantamount to egotism and arrogance, completely opposite of submission and servitude. Probably the plural pronoun – “we” worship – points to this fact; it negates the individuality of the worshipper as he includes himself in a multitude of people; it removes egotism, creates humility, and effaces the tendency of self -importance.

The declaration of one’s servitude with the words, “Thee do we worship”, is free from all defects, so far as its meaning and Purity are concerned. Yet, as the servant describes the worship as his own act, it could create an impression that he thought to be independent in existence, power and will, while in fact he is only a slave and slave owns nothing. The second sentence, “and Thee do we beseech for help”, removes this possible misunderstanding. It means: “We ascribe the worship to ourselves and make this claim only with Thy help; we are never independent of Thee. In other words, the complete-verse, “Thee do we worship and Thee do we beseech for help” gives a single meaning, and that is “worship with purity of intention.” Probably, that is why both sentences have the same style; otherwise, it could be said, ‘Thee do we worship; help us and guide us . The style has been changed in the next verse, “guide us ..” and its reason will be explained later.

The above-given explanation makes it clear why the pronouns in this verse have been changed from the third to the second person; why the restrictive device of putting the object (“Thee”) before the verb has been chosen; why the worship, in “do we worship”, is used without any condition; why worshipper includes others with him in this declaration of allegiance and worship; why the second sentence is needed after the first; and why both have the same construction and style.

The scholars have written other fine points about this verse; the reader is advised to refer to their books for this purpose; Allah is the creditor whose debt can never be repaid.