The Opening Sura (Al-Fatiha)

After the two works concerning the third and nineteenth Suras of the Koranic Text (entitled respectively to the 'Family of Imran' and to Mary), Lodovico Zamboni now tackles the first Sura of the Koran, the Opening (in Arabic Fâtiha), thus continuing a commentary work that the author hopes will eventually encompass the entire sacred text of Islam. “The intention”, states Zamboni in the Preface, “is to account, from a traditional and 'faith' point of view, of the various interpretative levels of the Koranic Text, so as to support the ritual and meditative activity of 'Italian-speaking' Muslims ' (...), and to finally give all interested Italians the opportunity to truly understand" the Book.

'Orientation/Al-Qibla' editions, 436 pages.

Preface

After the two 'monographic' texts concerning the Sura of Mary and the Sura of the Family of Imran (respectively the nineteenth and third Sura of the Holy Book of Islam), published by us in 2003 and 2005, the present work on the first Sura (the 'Aprente, or Fâti-ha) is intended to constitute the beginning of an overall work concerning the entire Koran.
The Fâtiha naturally has an exceptional character, as will be clarified in the commentary itself. And yet, we ultimately proceeded as for the other Suras already examined, except for some adjustments in the layout of the text, in particular in the sense of a greater distinction between our observations and what must be directly attributed to the authors translated in full, in all There are three parts into which this work of ours is divided.
Of these, the first contains the complete translation of Ibn Kathîr's tafsîr, completed by linguistic and doctrinal annotations and quotations from various other commentaries;
the purpose of this first part is to give an account on the one hand of all the basic 'traditional data' that serve to understand the Sura, and on the other of its religious and exoteric interpretation, understood in its full legitimacy, and including allusions at levels
higher interpretations.
The second part consists of the complete translation of the commentary on the Fâtiha by Al-Qâsâni, one of the most important esoteric commentaries (i.e. specific to tasawwuf).
Finally, the third contains the commented translation of chapters 5 and 383 of the Futûhât of Ibn 'Arabi, the 'supreme master' of Islamic esotericism, as well as a long passage taken from the chapter. 69 of the same work. We are not dealing here with an actual commentary on Sura Fâtiha. Rather, it is seen from some particular angles: in chap. 5 is considered from the point of view of the science of letters'; in the passage taken from the chapter. 69 from that of its ritual use during prayer; in the chapter. 383 in its symbolic and operational relationship with the 'supreme hierarchy' of the saints responsible for the balancing government of the world