Then He, glorified and exalted is He, confirmed the news that this will not be except by His grace. He alerted with this confirmation that was conveyed by the substitution regarding the greatness of this path, saying: ﴿The path of those upon whom You have bestowed favor﴾. He indicated that holding fast to it is in following His messengers. Since He, glorified and exalted is He, is the general bestower of blessings upon every existing being, whether an enemy or a friend, and since the omission of the bestower is for the purpose of generalization, it is a matter of reducing the wording to increase the meaning. It is known that the focus of the question is some of the people of blessings, who are the people of specificity. This means that if it were said: follow the path of the people of Egypt for example, not the people of Damascus, it would be known that the negated is not included in the first because its condition is that they follow it with mutual support, as they have stated. Unlike if it were said: follow the path of the people of Egypt except for the wrongdoers, for he knows that the wrongdoers are among them. Here, it is intended to inform that the blessing is general, even if it is only by existence. It is known that the path must coincide with the path of some of them, and they are the blessed ones, so the question does not benefit then. It is known that the one being asked about is the path of the people of blessings with the attribute of mercy. The souls yearn to know them, so He distinguished them by clarifying their opposites as a warning against them. It is known that they are of two categories: one category intended for misery, which opposed in neglecting the action and thus deserved anger; and a category not intended for happiness, which went astray due to neglecting knowledge and thus ended up in ruin. He said, warning after encouraging to complete faith with hope and fear, informing that the blessing is general and what is meant by it specifically concerns the people of honor: ﴿not the ones who have evoked [Your] anger﴾, meaning those whom You treat with the treatment of the angry towards whom Your anger has fallen. The term 'not' has been defined to be an attribute for those by adding it to the opposite, so it is like: (movement is not stillness). Since the intended meaning of 'not' is negation, for the context supports it, and it is expressed with it without an exception marker to indicate the construction of the speech beginning with the exclusion of the one who is characterized by the attribute, and to protect the speech from implying that what is considered less and below does not include ﴿and not the misguided﴾. Thus, the measure of the blessing upon the first category is known, and that there is no salvation except by following them. Whoever deviates from their path, whether intentionally or mistakenly, is wretched. Therefore, the diligent should roll up their sleeves for determination and effort in following their traces to attain the good companionship with them in their journey and their abode.

Al-Harali said: "Those who are 'the ones upon whom is anger' are those among them who have shown defiance and deliberate opposition, which necessitates anger from the Most High and hatred from the lower. And 'the misguided' are those who were directed towards a path of guidance but deviated from it without intention for that. 'Ameen' is a word of determination from safety, its meaning is that the one who is invoked is safe from being rejected by the one who called him, for nothing can overwhelm Him nor prevent Him. It is only appropriate for Allah, for what is below Him is never free from inability or prevention. [It has ended]. It is a sound named after the action which is 'Respond', and the end has turned back to the beginning by observing the first part, 'In the name of Allah', thus they have attained the fruit of mercy. These two parts have opposed each other, so they were among the party of Satan, and they were seized by punishment. It is known that the arrangement of the Qur'an as it is, is miraculous. Therefore, it is stipulated in Al-Fatiha in prayer that it is obligatory in order, for if one were to precede or delay it, the prayer would not be valid. [And likewise, if one were to insert in it what is not from it, it would disrupt the arrangement.]

Al-Asbahani said: "Indeed, the Qur'an is miraculous, and the clearest pillar of the miracle relates to its arrangement and order." It has ended. The result is that when those lofty attributes lifted the veils from its addressee and revealed to him with the sublimity of its glory and the highness of its lineage [and the honor of its praise], the great concealments were illuminated, and the gardens of generosity shone with it. Its subtle affections spread for him the carpets of goodness and blessings. Then it penetrated with it the matters of greatness and majesty, and it folded in its ease for him the vastness of might and honor. It flashed for him the lightning of punishments from that exalted side, and he reached the station of annihilation from the perishable and became established in the rank of witnessing the everlasting for the Eternal. He hastened to submit to Him, turning away from others, ruling over the alternatives by what they have from their own [of] non-existence and demise. He said: 'You alone we worship' [Al-Fatiha: 5]. In that state, the inability to fulfill that station of what is right became evident, so he said: 'And You alone we ask for help' [Al-Fatiha: 5].

So the witnessing unveiled for him in the presence of the worshipped about many paths and lofty abodes far away. He saw many conditions, dark valleys, overwhelming seas, guiding lights, and others that were burning. He saw for each one a people who had been led. Sometimes he came in sorrow and at other times in ease. It was known that there is no salvation except by His guidance, and there is no protection without His care, and there is no happiness except by His mercy, and there is no safety for those other than the people of His blessings. When it shone and illuminated [and the locations of the secrets were made known], it was as if it was said to him: What do you seek [and in which path do you go]? He said: 'Guide us to the straight path' [Al-Fatiha: 6].

And when he sought the noblest way, he asked for the best companion. He said: 'The path of those upon whom You have bestowed favor.' And when the favor was specific to worldly matters, he specified it and sought refuge from those whom he witnessed in the wilderness, wandering and deviating from the path, confused or unjust. He said: 'Not the path of those upon whom is anger, nor of the misguided.'"

And it has been indicated in the Mother of the Book - as the scholar Sa'd al-Din Mas'ud ibn 'Umar al-Taftazani al-Shafi'i said - to all the blessings, for they return to an initial creation and preservation, and to a second creation and preservation in the abode of transience and permanence. As for the first creation, it is by His saying: ﴿All praise is due to Allah, Lord of the worlds﴾ [Al-Fatiha: 2], for the bringing forth from non-existence to existence is the greatest nurturing. As for the first preservation, it is by His saying: ﴿The Most Gracious, the Most Merciful﴾ [Al-Fatiha: 3], meaning the One who bestows the great blessings and their subtleties by which there is permanence. As for the second creation, it is by His saying: ﴿Master of the Day of Judgment﴾ [Al-Fatiha: 4], and this is evident. As for the second preservation, it is by His saying: ﴿You alone we worship﴾ [Al-Fatiha: 5] to its end, for the benefits of that return to the Hereafter.

Then the introduction with praise came after Al-Fatiha in four Surahs, in each of which I refer to a blessing from these blessings in their order. This is concluded, and it will come at the beginning of each Surah from the four what relates to it from the remainder of his words, if Allah, the Exalted, wills. This returns to the original meaning of praise, for its essence in every order revolves around reaching the goal, and it necessitates expansion, encompassing, and circularity. Therefore, it requires bowing the head, and it may necessitate the goal of contentment, which requires gratitude. This will be clarified and detailed in the particulars in Surah An-Nahl, if Allah, the Exalted, wills. Then at the beginning of Surah Saba, the verification of what people have said about it and the relationship between it and gratitude has become clear. The secret of the opening has become evident in terms of its introduction with praise, both partially and completely, for every matter of significance that is not begun with it is more deficient. And it follows with the praise of the Praiseworthy with what has been mentioned of His beautiful names, along with encompassing all the meanings of the Quran, from theoretical wisdom and practical rulings. It is the Mother of the Quran because it is its title, and all of it contains what it encompasses in its brevity, clarity, and explanation.

The esteemed Abu al-Hasan al-Harali said in the Key to the Closed Door of Understanding the Revealed Quran at the end of the ninth chapter of it: Let us conclude these chapters with a mention of the Quran and its content regarding the books, its compilation, its recitation, its explanation, its revelation, and its descent, and its Wise, Clear, Majestic, Generous, and Great aspects, and its reference to the seven oft-repeated verses and the Great Quran, the Mother of the Quran, and its content upon it. We will mention all of that in the tenth chapter. The tenth chapter is about the place of the Mother of the Quran in the Quran and the face of the content of the Quran in all the books and scrolls that contain all religions.

Know that Allah, glorified and exalted is He, has gathered all of His great news regarding His great affair in the seven oft-repeated verses, the Mother of the Quran, and the Mother of the Book, and its treasure beneath His Throne. He intends to reveal it at the conclusion when the matter of creation is complete and the beginning of praise appears with Muhammad, blessings and peace be upon him, because He, the Most High, concludes with what He began with and did not reveal it before that. This is because its revelation goes away with the creation and erases their disbelief, and the building of the Quran is not completed except with a standing witness to the evident action so that the matter is completed in hearing and sight. This is for whoever is among His creation, every creation, to clarify by it every matter of His affairs. Then, between the beginning of the hidden matter and the conclusion of complete creation, there is a gradual emergence of creation and the appearance of the matter according to that matter in sheets, so sheets after sheets, and books, so books after books. The sheets are for what changes quickly, and the book is for what is established and lasts for a time, and the tablets are for what is established for a period.

In the Torah, there are Allah's rulings upon His servants in this world regarding limits, calamities, hardships, and poverty. In the Quran, there is from it what Allah wills and what the jurisprudence reveals from the limits, and the knowledge of the Sufis from the accountability of calamities. In the Gospel, there are the foundations of those rulings and the indication that the intended meaning is not just that, but what lies beyond it from the matters of the Kingdom. In the Quran, there is from it what Allah wills that is revealed by knowledge and the wisdom of the Kingdom. In the Psalms, there is the stirring of creation in longing, and they are from themselves to their Lord. In the Quran, there is from it what Allah wills that is revealed by good admonition. Then He concluded the matter and creation from all its aspects, so it became a Quran that encompasses all, completing the blessing and perfecting the religion.

"Today I have perfected for you your religion" [Al-Ma'idah: 3], I was sent to complete the noble character. Indeed, to your Lord is the end.

And the reason for the absence of the Mother of the Quran [for the Quran] is that the intended purpose of its revelation is detail and comprehensiveness. In it, there are scattered stars that are not organized, one after another, and the comprehensiveness in the Mother of the Quran is organized, one after another, until the completion of the seven, with a fulfillment that has no addition or reduction. The Most High has manifested with what He has a chapter, the form of His manifestation from the beginning of the kingdom to the conclusion of praise, and with what His servant has a depiction of his deliverance from misguidance to the guidance of the straight path.

﴿And He found you lost and guided﴾ [Ad-Duha: 7] and between Him and between Him is the standing of the essence of the matter and creation. That is the great Qur'an, encompassing what the absolute Qur'an contains of it, with a detailed explanation from its clear meaning. It is what a heard verse has been designated, and from its glorious meaning, which is what its rulings have been tested among the immediate witnessed and the delayed known. He knows what has been witnessed, so it was known by the certain experience of what has been transmitted from past stories and what has been witnessed by the present evidence and what renews with the times from its like and its counterparts. And from its noble meaning, which is what has manifested in its various forms of grace in what is subtle and what is clear, and from its wise meaning, which has appeared in the well-known wisdom of its demands and the organization of the written creation according to the descent of its command. And what was from it with gradualness and approximation for the minds, so it moved from one state to another and from one ruling to another, was a descent. And what it inclined with from high to low was a sending down. It is a sending down where there are no intermediaries and a descent where there are intermediaries. And its clarification is where the acting imam manifests it in his actions and morals; his character was the Qur'an, and his recitation was a compilation of his recitation according to what the incidents demand.

(p-51) The last verse that was revealed: ﴿And fear a Day when you will be returned to Allah﴾ [Al-Baqarah: 281]. He ﷺ said in the essence of His saying: ﴿Indeed, upon Us is its gathering and its recitation﴾ [Al-Qiyamah: 17], "Place it between the verse of debt and the verse that precedes it," [because] perhaps the entity of the verse precedes and its Qur'an is delayed in its arrangement compared to what precedes it. The verse ﴿O Prophet, indeed We have made lawful for you your wives﴾ [Al-Ahzab: 50] is later in entity but earlier in Qur'an compared to the verse ﴿It is not lawful for you the women after that﴾ [Al-Ahzab: 52]. The Qur'an of the command and the development of creation may correspond, and it may not correspond, and Allah is the One who oversees their establishment. As for the gathering, in his heart is the proportion of its seven comprehensive parts in the Mother of the Qur'an to the Qur'an, like the proportion of its gathering in his heart to a single glance at the Mother of the Qur'an ﴿And Our command is but one, like a glance of the eye﴾ [Al-Qamar: 50]. So it is a gathering in his heart, and a Qur'an on his tongue, (p-52) and a clarification in his morals and actions, and a totality in his chest, and a descent in his recitation.

﴿And those who disbelieve say, 'Why was the Qur'an not revealed to him all at once?'﴾ [Al-Furqan: 32]. Allah, the Most High, said: ﴿Thus﴾ [Al-Furqan: 32], meaning, thus We revealed it, except what is from you, like the sky of this world from the universe. ﴿Indeed, We sent it down in a blessed night﴾ [Ad-Dukhan: 3], meaning to the sky of this world. ﴿And We sent it down in a gradual sending﴾ [Al-Isra: 106]. And upon his tongue during the duration of the days of prophethood. And he said in its interpretation: The Qur'an is its inner and outer is Muhammad ﷺ. Aisha, may Allah be pleased with her, said: "His character was the Qur'an." So Muhammad ﷺ is the form of the inner of the surah of the Qur'an. The Qur'an is its inner and its outer ﴿The Trustworthy Spirit descended with it﴾ [Ash-Shu'ara: 193] ﴿Upon your heart﴾ [Ash-Shu'ara: 194].

And he said in the tafsir of Al-Fatiha: The Surah Al-Fatiha is the mother of the Quran, because the entire Quran is detailed from its generalities. The first three verses encompass every meaning contained in the Most Beautiful Names and the Supreme Attributes. Everything in the Quran from that is detailed from its comprehensive aspects. The last three verses from His saying (p-53) ﴿Guide us﴾ [Al-Fatiha: 6] encompass everything that pertains to the matter of creation in reaching Allah, seeking refuge in the mercy of Allah, and stopping short of that. Everything in the Quran from it is detailed from the specifics of these. And everything that serves as a connection between that, from what is apparent among these of creation, and its origin, and its existence from the truth, is detailed from the verse ﴿You alone we worship, and You alone we ask for help﴾ [Al-Fatiha: 5] has ended.

And among the most beneficial matters in tasting this source is the clarification of the sacred hadith narrated by Muslim in his Sahih and the four companions of the Sunnah from Abu Huraira (p-54) may Allah be pleased with him, who said: I heard the Messenger of Allah blessings and peace be upon him say: "Allah, the Exalted and Majestic, said: I have divided the prayer between Me and My servant into two halves, and My servant will have what he asks for. When the servant says: ﴿All praise is due to Allah, Lord of the worlds﴾ [Al-Fatiha: 2], Allah, the Exalted, says: My servant has praised Me. And when he says: ﴿The Most Gracious, the Most Merciful﴾ [Al-Fatiha: 3], Allah says: My servant has extolled Me. And when he says: ﴿Master of the Day of Judgment﴾ [Al-Fatiha: 4], Allah says: My servant has glorified Me. And He said once: My servant has entrusted [his affairs] to Me. And when he says: ﴿You alone we worship, and You alone we ask for help﴾ [Al-Fatiha: 5], He said: This is between Me and My servant, and My servant will have what he asks for. And when he says: ﴿Guide us to the straight path﴾ [Al-Fatiha: 6] ﴿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 said: This is for My servant, and My servant will have what he asks for." And Allah knows best.