Who is speaking in Surat Al-Fatihah
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 Responding to the doubt This doubt came from people who do not understand the methods of the Arabic language. What is not denied by the first and the last is that the Holy Quran was revealed in the eloquent Arabic language, and Allah challenged the orators and rhetoricians to produce a surah like it, but they failed. To continue responding to the doubt, I ask the one who raised this doubt: Did the orators and poets in the time of the Messenger of Allah (peace be upon him) neglect to notice them? One of the Arabs’ methods of expression is turning away: turning away in the language: turning away is taken from the verb “to wrap” which denotes twisting and turning something away from its straight direction. From this, I wrapped something up, I twisted it; I wrapped someone up from his opinion, I turned him away, and I wrapped his face around from the people, I turned away, and turned away is more than that, and turned away to something and turned away from it: I turned my face towards it, and turned away from it means I turned away (Ibn Manzur: root word for “lfat”). Shift in terminology: Scholars have given many definitions of shift (Khalifat: pp. 4-5), the most famous of which are: 1. (That the poet shifts from one speech to another before completing the first, then returns to it and completes it, so that what he shifted to is an exaggeration of the first and an increase in its beauty) (Al-Baghdadi: p. 110). This is a definition of another rhetorical art called “interjection”. 2. (Expressing the meaning in one of the three ways – I mean the speaker, the addressee, and the third person – after expressing it in another way) (Al-Madani: Vol. 1/362). The second definition is that of the majority of scholars, such as Abu Hayyan al-Tawhidi (Abu Hayyan: Vol. 1/24), Ibn Abi al-Isba’ al-Misri (Al-Misri: p. 45), Badr al-Din Muhammad ibn Abdullah al-Zarkashi (Al-Zarkashi, Vol. 3/314-315), and Baha’ al-Din al-Subki (Al-Subki, Vol. 1/463-464). This is the chosen definition of allusion for two reasons; the first: it is the definition of the earlier and later scholars, and the second: it is a comprehensive and exclusive definition. Before responding to the doubt by explaining the style of allusion in it, we mention the types of this rhetorical style: Types of allusion From a rational perspective, allusion is divided into six types, which are: · First: Allusion from the second person pronoun to the third person pronoun . · Second: Allusion from third person to address. · Third: Allusion from speaking to addressing. · Fourth: Allusion from addressing to speaking. · Fifth: Allusion from third person to speaking. · Sixth: Allusion from speaking to absent. Pauses with Surat Al-Fatihah: Praise be to God: The meaning of praise is to commend a beautiful blessing or other with love and reverence. Praise is to remember the good qualities of others, whether that praise is for a quality of their own such as knowledge, patience, and mercy, or for their generosity and favor to others. Praise is only for the living and rational. Note: A Christian’s inquiry: Why didn’t he say “Ahmad Allah” or “We praise Allah”? Al-Razi’s interpretation states that if he said “Praise be to Allah,” this indicates that the speaker is able to praise Him. As for saying “Praise be to Allah,” this indicates that He was praised before the praise of the praisers and before the thanks of the grateful. So whether they praised or not, He, the Most High, is praised from eternity to eternity with His ancient praise and ancient speech. Lord of the Worlds: The Lord is the Owner, the Master, the Nurturer, the Bestower, and the Guardian. So the Lord of the Worlds is their Lord, Owner, Master, Nurturer, the Bestower, and the Guardian. Therefore, He is more deserving of praise than anyone else. The Most Gracious, the Most Merciful: The Most Gracious is on the weight of fa’laan and the Most Merciful is on the weight of fa’il. It is established in the science of morphology in the Arabic language that the adjective fa’laan represents occurrence, renewal, fullness, and being described by the description to its maximum extent. God Almighty came with two adjectives that indicate renewal and permanence together. If He had only said the Most Gracious, the listener would have thought that this adjective is temporary and may disappear just as hunger disappears from the hungry and anger from the angry and others. Owner of the Day of Judgment: The King here means the rule and the supreme ruler is God Almighty. You alone we worship and You alone we ask for help: We notice here the change in style from the third person to the second person, as he turned from the third person style by saying “ Praise be to Allah, Lord of the worlds ” to the second person style by saying “ You alone we worship and You alone we ask for help . ” He presented the two objects “to worship and to ask for help ” and this presentation is for specificity because He, glory be to Him, is the only one to be worshipped, so He did not say “we worship You and we ask for Your help” because it does not indicate specificity of worship to God Almighty. As for saying “You alone we worship,” it means specificity of worship to God Almighty alone, and likewise in seeking help (“You alone we ask for help”) “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 wrongdoers.” This is the only obligatory supplication for a Muslim, as no prayer is completed with the Fatiha . Christian Intervention: Note: Regarding the construction methods in the Arabic language, I did not bring Surat Yusuf, for example, and say, “Why does God speak like this? ” Rather, I brought a surah that contains neither events nor characters, but only words that resemble a supplication directed from God to His servants, giving you the impression that it was said by someone other than God. Allah revealed Surah Al-Fatihah to be a supplication and prayer for Muslims to recite in every rak’ah. It contains: {Praise be to Allah, Lord of the worlds, the Most Gracious, the Most Merciful, Master of the Day of Judgment}. This is Allah’s speech about Himself, the Most High, describing Himself with these great and sublime attributes. Then He teaches Muslims to say in their prayer and supplication: {You alone do we worship, and You alone do we ask for help. Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger, nor of those who have gone astray. This surah is a teaching and guidance from the Lord, the Most High, to His believing servants to pray and supplicate with it in every rak’ah of their prayers. | |||||||||||||||||||
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