I have been asked to say something on the exegesis of Surah al-Hamd. The fact is that the exegesis of the Qur'an is not a thing of which we may be able to acquit ourselves well. In every period of Islamic history the top scholars including both the Sunni and the Shi'ites have compiled a large number of books on this subject.
But every scholar has written his book from the angle with which he was well conversant and has interpreted only one aspect of the Qur'an. Still it cannot be said whether even that aspect has been covered fully. During the past fourteen centuries the gnostics such as Muhyuddin ibn Arabi, Abdur Razzaq Kashani, Mulla Sultan Ali etc. have written excellent commentaries on the Qur'an and dealt well with the subject in which they had specialized. But what they have written is not the exegesis of the Qur'an.
At the most it can be said that they have exposed some aspects of it. The same case is with Tantawi, Jawhari, Sayyid Qutb etc. They have compiled their exegeses in a different style, but their books are also not the exegesis of the Qur'an in every sense. There are other interpreters of the Qur'an who do not belong to either of the above mentioned two groups.
The Majma'ul Bayan by Shaykh Tabrasi is an excellent commentary and combines what the Sunni and Shi'ah authorities have said. There are so many other commentaries, but they all cover only certain aspects of the Qur'an The Qur'an is not a book all aspects of which may be exposed by us or by anybody else. There are some Qur'anic sciences which are beyond our comprehension. We can understand only one angle or one form of the Qur'an.
Others are to be explained by the Imams who were the real exponents of the Holy Prophet's teachings. For some time past there have appeared some interpreters of the Qur'an who are totally unfit for the task. They want to attribute their own wishes and desires to the Qur'an Surprisingly enough even some leftists and communists pretend to be partisans of the Qur'an and show interest in its interpretation.
In fact they do so only to promote their evil designs. Otherwise they have nothing to do with the Qur'an; let alone its interpretation. They just want to pass their doctrines under the name of the teachings of Islam. That is why I say that those who do not possess enough knowledge of Islam and the young men who are not fully conversant with the Islamic problems, have no right to meddle in the exposition of the Qur'an.
But if they still try to misinterpret it for some ulterior motive of theirs, our youth should ignore their interpretation and pay no attention to it. Islam does not allow anybody to interpret the Qur'an according to his personal opinion or private judgement. Anybody who tries to impose his own opinion on the Qur'an is either a materialist misinterpreting the Qur'an or is one of those who give some spiritual meaning to the Qur'anic verses. Both these groups interpret the Qur'an according to their own wishes.
Therefore it is necessary to keep away from both of them. As far as the Qur'an is concerned our hands are tied. Nobody is allowed to attribute his opinion to the Qur'an and claim that the Qur'an says so. The interpretation which I am going to give is only a possible interpretation. When I explain any verse of the Qur'an, I do not claim that the verse means only what I say.
I do not say anything for certain. I am hinting a possibility only. As some gentlemen have asked me to say something on the exegesis of the Qur'an, I have decided to speak briefly once a week about the Surah al-Hamd. I would like to repeat once again that the interpretation which I give is nothing more than a possibility. I do not want at all to interpret the Qur'an according to my own opinion or wish.
It is possible that the 'bismillah' in the beginning of each surah of the Qur'an is related to the verses following it. Generally it is said that the bismillah is related to a verb understood (omitted), but probably it is related to the surah following it. For example, in the Surah al-Hamd it is related to al-Hamdu lillah. In this case the whole sentence would mean that: With the name of Allah all praises belong to Him. Now what does a name signify. It is a mark or a sign. When man gives a name to any person or thing, that name serves as a symbol for the recognition of that person or thing. If any person is named Zayd, people can recognize him by that name.