Maudu ’ iy Tafsir Methods on Al-Fatihah Verse: A Comparative study on the Works of Karim Amsansaf, Muhammad ibn ‘ Abd

: This article aims to comprehensively reveal the method of Tafsir al-Maudu’iy in Al -Fatihah Verse. The article adheres to conventional academic structure and employs clear, objective, and value-neutral language. The object of this study is Karim Amsansaf’s Suratu al - Fatihah: Tafsir Maudu’iy fi Daui ‘Ibadati al - Du’ai, Muhammad ibn ‘Abd al - ’Aziz a l-’Awajiy’s al -Tafsir al-Maudu’iy al -Muyassar li al-Fatihah wa Qasari al-Mufassali, and the book titled Ila al Qur’an al -Karim written by Muhammad al-Ghazali and Mahamud Shaltut, attempts to examine various legacies of tafsir works that are rarely researched by the public. An examination of the three tafsir shows differences in their interpretive products, with a focus on revealing in-depth thematic aspects on the intrinsic and extrinsic side, as stated by Muhammad ibn ‘Abd al - ’Aziz al - ’Awajiy. The text dis cusses the principles of thematic interpretation in Tafsir Maudu’iy, with a focus on the thematics expressed by Karim Amsansaf. The discussion is aimed at beginner readers or lay people and is presented in a simple manner. The text also mentions the use of the thematic tafsir method and its application to the interpretation of Al-Fatihah.


Introduction
The thematic interpretation (tafsir al-Maudu'iy), which is present as a "favourite" in modern times because it is considered to touch specifically on the needs and aspirations of society and readers, cannot be separated from the positive and negative sides in the context of preserving Islamic treasures as a nuanced capital for action, "Efforts to strengthen faith and piety".The simultaneous adoption of the principle of patriality and wholeness, based on the many dictions or redactions of the Qur'an that are the same and morphologically rooted in tafsir Maudu'iy interpretation, becomes the basis for focusing the discussion on certain topics on the one hand, and a comprehensive look at the dimensions of meaning on the other, in order to reconstruct the subject of study (Kusmana, 2021).These two operational styles of Maudu'iy interpretation, focusing on specific themes and incorporating various social-scientific dimensions, can be understood as careful efforts that require the interpreter's linear alignment with the theme under study.The simplicity of discussing certain issues that require the intervention of various scientific disciplines in a selected and expert manner is certainly in line with the need to resolve human social problems and aspirations in the present time and space.This positive view can also be "broken" by presenting the weaknesses of tafsir maudu'iy, such as the inability to interpret the Qur'an as a whole, the limited understanding of verses, and the "cutting off" of verses from the Qur'an (Elhany, 2018).The action of cutting off the verses in question is based on the maudu'iy interpreters, which is not bound by the arrangement of the verses in the al-Quran mushaf, but is relatively more bound by the temporal order of the revelation of the verses or the chronology of events; does not focus on problems in particular verses, but pays more attention to verses related to the study problem or a particular theme; and makes efforts to solve study problems or themes (Yamani, 2015).
Maudu'iy's interpretation method underwent quite a significant development.
Muhammad Baqir al-Sadr, (Al-Sadr, 1979) 'Abd al-Hayy al-Farmawi, (Al-Farmāwī, 2005) and M. Quraish Shihab (Shihab, 1994) are examples of observers of the development of this Maudu'iy interpretation.The three of them, who produced works containing the steps of Maudu'iy interpretation, not only "spawned" works in different years as a form of development of this type of interpretation appreciated by scholars, but also presented detailed steps of different interpretations as a form of their unique thinking.This fact proves that people's enthusiasm for Maudu'iy interpretations is natural, which is based not only on individual needs passing through space and time, but also on the development of human civilisation.This article, which focuses on certain letters such as Al-Fatihah Verse, is one of three variants of the thematic method (tafsir maudu'iy).Solehudin, Yayan Mulyana and Andi Nurlela stated that the formulation of the three variants of the thematic method referred to is (1) the thematic method for Al-Quranic words related to 'Ilm al-Dilalah, (2) the thematic method (which is carried out by finding the main theme or sub-themes and correlative aspects between verses); and correlative aspects between verses and some verse of certain verses) to certain letters, (3) the thematic method of the Koran kullihi, which is carried out by determining the theme or title and continuing with the collection of different verses in different verses as well (Solehudin et al., 2022).The first method emphasises the extraction of thematic lafadz only; while the second method is based on specific cases or topics only; and the third method is based on specific verse.An example of the first method was not found by the author.The first method, which emphasises specific vocabulary or pronunciation, received attention from Ziyad al-Daghamin, who stated that the first method cannot be categorised as a complete tafsir maudu'iy because the study of word or vocabulary is an element or part of tafsir maudu''iy (thematic interpretation).Al-Daghamin is of the opinion that the study of terminology in the Qur'an is not a comprehensive article or meaning because it covers only a few lafadz or terminology in the Qur'an; and such vocabulary discussions do not examine the topic of the Qur'anic verses thematically but only aim to present the meaning of the terminology or vocabulary of the Qur'an correctly (Al-Daghamin, 1995).
Examples of the second method can be found in Haleem's (1998)

Definition of Tafsir Maudu'iy
To determine the level of public interest in Maudu'iy, it is important to understand its definition as a new trend that caters to readers' needs.The word 'tafsir' originates from 'fassara-yufassiru', which means exploration of the meaning of abstruse words (kashf al-Murad 'an al-Lafz al-Mushkil), as analysed by Ibn Manzur (Manzur, 1990)  The term 'lillahi rabb' is interpreted by Amsansaf as the unification of the names and attributes of Allah (tauhidu al-Asma'i wa al-Sifati), the unification of divinity (tauhidu al-Uluhiyyah), and the unification of divinity as the sustainer (tauhidu al-Rububiyyati).According to Amsansaf, the purpose of these unifications is to unify the worship of a single entity, thereby avoiding 'hidden polytheism' or al-Shirku al-Khafiyyu.This can be compared to the existence of 'something more hidden than a black ant crawling on a deaf rock in the dark night.'The comparison serves as a limit that humans must adhere to in order not to be fascinated or tempted by various 'illusory grandeur' that has the potential to belittle the existence of Allah SWT.
Amsansaf interprets 'lillāhi' and 'Rabb' subjectively.According to him, word 'lillahi' should only be used for Allah and 'rabb' is reserved for Allah as well.These terms or words cannot be used to refer to the authority and power of creatures unless additional information is provided through 'al-Iḍafah'.Additionally, Amsansaf allows the use of 'rabbi' to mean 'my lord' (sayyidi) only with additional information.The mufassir (interpreter) places an ethical limit on not saying Ya Rabbi when calling his master ('inda munadati sayyidihi) because the The phrase 'Rabb al-'Alamin' can be observed in part.The attribute of Allah Ta'ala, phrase Rabb al-'Alamina, is partially visible.The word Rabb is read with the letter ba and is mudaf for a word al-Alamina, which is mudaf ilaih with the letter ya'.This is a continuation of Amsansaf's interpretation, focusing on syntactic analysis.
Amsansaf also explains that the intertwining of phrase rabb al-'alamina with word alrahman is that Allah determines His care (rububiyyatihi) for the entire universe, including jinn (ghost and devil) and humans.This is considered appropriate because all jinn and humans must follow God's description of Himself with His merciful nature for believers and This semantic explanation is explained on the grounds that "the addition of al-Mabni" indicates "the addition of meaning", whereas al-Rahman, which is the form (wazn) of fa'lan The seventh part is the belief in the Day of Resurrection and its educational effects (al-

Imanu bi al-Ba'thi wa Atharuhu al-Tarbawiyy).
The eighth part explains about worshipping and seeking help from Allah Ta'ala alone The tenth part provides an explanation of the guidance requested in the study of Verse Shaltut concludes that al-Fatihah Verse fulfils belief in principle and resurrection, the truth of human perfection from a scientific aspect, and the path of righteous deeds, leading to human perfection from a practical aspect.He also states that his interpretation summarises everything detailed in the Quran, which leads to the understanding that al-Fatihah is the introduction to the Quran (Muqaddimatu al-Kitab) as well as the mother of the Quran (Umm al-Kitab) (Shaltut, 1983).

Differences between the Thematic Interpretation Methods of Amsansaf, Al-'Awajiy and Shaltut
Shaltut is one of three commentaries that does not establish the relationship between certain verses in one letter and other verses in other letters.This is not only a failure to follow one of the principal steps of thematic interpretation, but also "undermines" the authenticity of the Koran by giving the impression that its interpretation is based solely on subjective views.
The principles of interpretation are not significant in thematic interpretation (tafsir almauduiy) method, but they are crucial for understanding the thought patterns of the interpreters.Shaltut implicitly reveals that the interpretation of al-Fatihah is based on disclosing all parts contained in the Quran (Shaltut, 1983).The principle raised by al-'Awajiy in reviewing the letter of al-Fatihah is to link certain dimensions of the letter or the verse in a way that produces certain themes, issues, and subjects.Amsansaf's interpretation is based on revealing the nuances of al-Du'a' (prayer) as worship required by the Shari'a (Amsansaf, 2017).This distinction serves as the foundation for identifying the thematic nuances in the interpretations of the three.

Figure
Figure I: A book Suratu al-Fatihah: Tafsir Maudu'iy fi Daui 'Ibadati al-Du'ai by Karim Amsansaf Amsansaf begins his interpretation by explaining the reasons for naming Al-Fatihah Verse because of the requirements of opening the Qur'an in writing (Khat) and reading (Tilawah); and accompanying the reading of the five daily prayers, where the name corresponds to its name which means 'opener'.The word al-Hamdu lillaahi is based on the athar which reads ‫أقطع‬ ‫فهو‬ ‫هلل‬ ‫ابحلمد‬ ‫يبدأ‬ ‫ال‬ ‫ابل‬ ‫ذي‬ ‫أمر‬ ‫.كل‬The naming of al-Fatihah as Umm al-Qur'an is based on the interpretation that reads: ‫القرآن‬ ‫ومعاين‬ ‫رآن‬ ‫الق‬ ‫يف‬ ‫جمموعة‬ ‫بور)‬ ‫الز‬ ‫و‬ ‫اة‬ ‫(التور‬ ‫الكتاب‬ ‫كل‬ ‫معاين‬ ‫ألن‬ ‫جمموعة‬ ‫الفاحتة‬ ‫.يف‬The naming of al-Fatihah as al-Salah ‫)الصالة(‬ is based on the conditions for valid prayer, which come from the hadith of the Prophet, which reads: ‫الكتاب‬ ‫بفاحتة‬ ‫أ‬ ‫يقر‬ ‫مل‬ ‫ملن‬ ‫صالة‬ ‫.ال‬ Another explanation of Amsansaf is the qualities of praising Allah (al-Thana'u wa Sifatu al-Madhi).Amsansaf describes the grammatical nuances of the letter lam as al-lam alwaqi'ah which aims at appropriateness (al-Istihqaq).The grammatical explanation continues with the mention of words al-Hamdu lillahi as lafadz khabar which means command (al-Amr) with the estimate or taqdir "qulu al-hamda lillahi".The third section of the Amsansaf discusses two scopes of prayer of praise: the scope of all praise (shumul li mahamid kulliha) and the scope of all time (shumul li al-auqat ajma'iha).The partial text discusses the one-sidedness of Amsansaf rationality, specifically in relation to the idea of the letters alif and lam in word al-Hamd.The context of shumulu al-Mahamid is considered to negate (li istighraq) all types and varieties of 'praise', while the context of shumulu li al-auqat is considered to include the past, present and future.The concept of 'coverage of the past' involves expressing gratitude towards previous gifts (al-Ni'am al-Mutaqaddimah), while the present requires us to renew blessings (Tajaddudu al-Ni'am).The future is discussed in Verse Ibrahim verse 7, which highlights the concept of causality, ‫ُم‬ ‫ك‬ ّ ‫يدن‬ ‫ألز‬ ‫مت‬ ‫شكر‬ ‫.إلن‬ Additionally, relevant hadiths also emphasise the importance of acknowledging the past, present, and future like hadith ‫ان‬ ‫امليز‬ ‫متأل‬ ‫هلل‬ ‫احلمد‬ and hadith ‫هبا‬ ‫له‬ ‫كتب‬ ‫نفسه‬ ‫قبل‬ ‫من‬ ‫العاملني‬ ‫رب‬ ‫هلل‬ ‫احلمد‬ ‫قال‬ ‫ومن‬ ‫سيئة‬ ‫ثالثون‬ ‫عنه‬ ‫وحط‬ ‫حسنة‬ ‫.ثالثون‬ pronunciation or words of Ya Rabbi is reserved only for Allah SWT.The term or word Rabb implies the ability to manage what jinn (ghosts) and humans have, as it contains the meaning of ownership (al-Milku) and management (al-Tadbiru) in a dedicated manner (muta'an), as in the words of al-Muslih and al-Hadi, where the definition refers to the straight path (al-Siratu al-Mustaqimu).
or al-Fatihah (Bayanu al-Hidayah al-Matlubah fi al-Verse).This final section is divided into three sub-chapters: 1) al-Hidayah ila al-Tariq al-Haqq, 2) Wasfu al-Sirati al-Mustaqimi, and 3) Lamsatun Bayaniyyatun Tarbawiyyatun fi Bayani al-Sanfaini.An Overview of Mahamud Shaltut's Thematic Interpretation Method In his work entitled Ila al-Qur'an al-Karim, Shaltut interprets al-Fatihah by first introducing the name of this letter or Verse as 'Umm al-Kitab.This naming is based on the fact that al-Fatihah is one of the five letters of the Quran.Shaltut then proceeds to explain the existence of words al-Hamdu Lillahi.Shaltut argues that Al-Fatihah Verse's elegance stems from its establishment of the theme of tauhid wa al-ba'thu and the explanation of al-Tariqu al-Mustaqimu of human behavior on the structure of one's life between oneself and God is also explained.The discussion on humans comprises two editorials, namely 'al-Hamdu lillahi Rabbi al-'Alamina' and 'al-Rahmani al-Rahimi.These editorials provide two proofs, namely the oneness of Allah (Tauhidullah) in terms of creation and His maintenance through love, which unfortunately affects all His servants.The third editorial or verse, which reads 'Maliki Yaumi al-Din, proves the existence of the afterlife (al-Nashah al-Akhirah) and contains various responses to good deeds in the world.The next two editors or verses, consisting of 'Iyyaka Na'budu' and 'Wa Iyyaka Nasta'inu', establish and emphasize the principle of worshipping Allah alone and the principle of human weakness, accompanied by the need for the help of God (Mabdau 'Ajzi al-Insani wa Ihtiyajihi ila Ma'unati Rabbihi).The editorials suggest that the path to Allah can only be achieved through worship and seeking help.They emphasise the importance of these actions in achieving spiritual orientation.Shaltut stated that the editorial of Ihdina al-Sirata al-Mustaqima focuses on the orientation of humans towards seeking the laws that regulate their affairs from Allah SWT, who is the One who informs (al-Mu'allim) or determines the shari'ah (al-Mushri').The existence of al-Mu'allim or al-Mushri' is in harmony with the actions that He knows and prescribes.Shaltut presents the theme of humans before Allah'sShari'a (al-Nasu Amama Shar'illahi)    for the editorial discussion of the next verse.It was revealed that the editor of Sirata alladhina An'amta 'alaihim divided them into three groups based on their understanding of the Shari'a and the way of Allah (Shar'ullahi wa Tariquhu).The first group consists of those who are aware of the strictness of the straight path and become a means for others to follow.They are considered the blessed group (al-Mun'imu 'alaihim).The second group consists of those who stubbornly and arrogantly deny Allah's ways and laws.They are the group that Allah is angry with (al-Maghdubi 'alaihim).The last group comprises people who are unsure whether to believe in their faith or not.They are the people who are astray (al-Dallun).
Amsansaf, Al-'Awajiy and Shaltut in their methods of thematic interpretationThe name al-Fatihah is explained by the similarity of views presented by Karim Amsansaf, Al-Ustadh al-Dukturah Muhammad ibn 'Abd al-'Aziz al-'Awajiy, and Mahamud Shaltut.The naming of a letter in 'Ulum al-Qur'an wa al-Tafsir' is a nuanced matter that is inherently subjective.It is important to note that each name carries a specific rhetorical accuracy and is associated with a unique meaning of the contents of the letter(Fadilah, 2021), which contributes to the 'ijaz al-Qur'an'.Amsansaf believes that this letter is a demand for the opening of the Koran in writing (Khat) and reading (Tilawah).It is to be accompanied by the reading of the five daily prayers where the name is in accordance with its name which means 'opener.' Al-'Awajiy holds a slightly different view, considering that this letter is Fatihatu al-Kitab, Umm al-Kitab, Umm al-Qur'an, al-Sab'u al-Mathaniy, and al-Salah.Shaltut argued that this letter is 'Umm al-Kitab' because it is based on the existence of al-Fatihah as one of the five letters of the Koran.This letter begins with establishing the existence of the words al-Hamdu Lillahi.The initial discussion of this letter is part of the process of identifying the study problem in the context of Tafsir al-Maudu'iy.This was agreed upon by the initiators of the Teguh Luhuringbudi dkk technical steps, such as 'Abd al-Hayy al-Farmawi, M. Baqir Sadr, and Quraish Shihab.The discussion of the letter at the beginning of the interpretation of Amsansaf, al-'Awajiy, and Shaltut includes the step of determining the theme because the specifications of these interpreters focus on the study letter.Shaltut does not solely focus his interpretation on Al-Fatihah Verse, but rather discusses several specific letters in his work.Amsansaf and al-'Awajiy also provide their own interpretations of Al-Fatihah Verse in their respective works.This can be seen as a reflection of the importance placed on the main problem addressed in the Verse.Two out of the three commentators interweave verses from the Koran and hadith related to the thematics of al-Fatihah in this exegetical method.Amsansaf collected verses related to Al-Fatihah Verse, especially al-Hamdulillahi's editorial by quoting QS. 14:7, which is quoted using the editor li qaulihi ta'ala.He also quoted many hadiths relating to certain dictions as the basis of his arguments.Al-'Awajiy collected additional verses related to al-Fatihah using qala ta'ala diction.He named this letter as al-Sab'u al-Mathany, based on QS. 15:87.He also used many hadiths to strengthen his argument.

Table I : Steps to interpreting the Maudu'iy No Metode 'Abd al-Hayy al-Farmawi
It is important to examine the level of thematic interpretation.The author compares the works of Karim Amsansaf, Al-Ustadh al-Dukturah Muhammad ibn 'Abd al-'Aziz al-'Awajiy, and Mahamud Shaltut, focusing on certain verses in al-Fatihah Verse.These works can be understood as examples of (Amsansaf, 2017)on of Al-Fatihah Verse is a subject of maudu'iy study that has gained popularity among academics.In his work titled Suratu al-Fatihah: Tafsir Maudu'iy fī Daui 'Ibadati al-Du'ai, Karim Amsansaf explains that Al-Fatihah Verse is a prayer that receives great attention from Allah and is a path for both long and short letters (verses)(Amsansaf, 2017).Tafsir Maudu'iy fīDaui 'Ibadati al-Du'ai is a valuable resource for studying examples of tafsir maudu'iy (thematic interpretation).The book includes Al-Ustadh al-Dukturah Muhammad ibn 'Abd al-'Aziz al-'Awajiy's work, al-Tafsir al-Maudu'iy al-Muyassar li al-Fatihah wa Qasari al-Mufassali, which serves as an excellent example of tafsir maudu'iy.
work entitled Major Themes of the Qur'an, Itsuzhu's Understanding the Koran (2002), and Rahman's God and Man in the Qor'an (1980).Examples of tafsir works that approach this third method are Nazm al-Durar fī Tanasub al-Ayat wa al-Suwar by al-Biqa'i and al-Tafsir al-Kabir by al-Razi (606 AH); while several other works approaching this third category of methods can be found in al-Naba' al-'Azim by Muḥammad 'Abd Allah al-Darraz, Fi Zilali al-Quran by Sayyid Qutb, and Tafsir Maudu'iy by Dr. Mustafa Muslim.

Overview of Karim Amsansaf's Maudu'iy Tafsir Method
of which denotes the meaning of praise as stated in the QS.Ali 'Imran: 96, al-Rahman: 7, and al-Ghashiyah: 13-14.The method of Tafiīr Maudu'iyy explains Al-Quran verses related to specific discussions, topics, titles or themes while glorifying the oneness and majesty of Allah SWT.
(Malaka, 2022)m al-Zarqani defines 'tafsir' as description and explanation in his work'al-Idah wa al-Tabyin',(Al-Zarqani,   n.d.)In brief, the term 'tafsir' means to express, clarify, and elucidate something whose meaning is unknown or uncertain.The Quran also defines 'tafsir' as information and explanation through QS Al-Furqan: 33.The term 'Maudu'iyy' as 'ism al-Maf'ul' is derived from the past tense-verb (madiy) in the form of 'wada'a-ya'dau', which means to reject, deny, and/or fabricate.(Malaka,2022)Theterm 'Maudu'iyy' is derived from the word class 'ism al-Maf'ul', which means 'that which is placed', 'that which is spoken of', 'that which is discussed', or 'that which is debated'.This understanding leads to the simpler meaning of the word 'Maudu'iyy' as 'ism al-Maf'ūl', namely 'topic', 'title', 'discussion', and/or 'theme'.The term 'Maudu'iyy' and all its derivations or ishtiqaq appear 22 times in the Quran with various meanings, one ‫,فعالن‬ is a structure or bina' that shows capacity and scope (li al-Si'ah wa al-Shumul) with meaning for many things, His Majesty.The semantic nuances conveyed by Amsansaf also present an understanding that the word of al-Rahman shows Allah's compassion in the world, while the world is temporary (zailah) and His compassion includes His servants who are believers and unbelievers.The word of al-Rahim is a sighah fa'il ‫فعيل‬ that is eternally attached (al-Sifah al-Daimah), which shows Allah's love in the Hereafter in the form of an "eternal home" (al-Dar al-Baqiyah) where His love is devoted to His servants who only believe.The sequence of pronunciations of al-Rahman al-Rahimi in the linguistic rules is a phenomenon of general mainstreaming and special endings (taqdimun li al-'ami wa ta'khiri li al-khassi).The fourth part explains the names and attributes of Allah in Al-Fatihah Verse.This section consists of four subchapters, including ma'na lafzu al-jalalah (Allah), ma'na ismi al-Rabb,   ma'na ismillahi al-rahmani, ma'na ismillahi al-rahimi, and ma'na ismillahi al-maliki.The sixth part explains the love of Allah ta'ala.This section consists of two subchapters, including: the influence of God's love on His servants (Atharu Rahmatillahi ta'ala 'ala 'ibadihi) and the connections of knowledge with God's love (Muqtaḍiyāti al-'Ilmi bi ‫رؤ‬ ‫م‬ ‫ي‬ ‫ه‬ ‫ي‬ ‫ب‬ ‫ه‬ ّ ‫,إن‬ and the hadith of the Prophet which reads ‫أن‬ ‫اآلخرة‬ ‫يف‬ ‫الرحيم‬ ‫و‬ ‫الدنيا‬ ‫يف‬ ‫.الرْحن‬An Overview of Muhammad ibn 'Abd al-'Aziz al-'Awājiy's Thematic Interpretation Method Al-Ustadh al-Dukturah Muhammad ibn 'Abd al-'Aziz al-'Awajiy in compiling his tafsir work did not necessarily use his thoughts, but rather "agreed" with previous Maudu'iyy exegetes.This is proven by the recognition in his work that he adopted the interpretive steps put forward by Duktur Zahir 'Iwad al-Alma'iyy (in his work Dirasat fi al-Tafsir al-Maudu'iy) and Duktur Mustafa Muslim (in his work Mabasith fi al-Tafsir al-Maudu'i); and also inspired by two works by al-Shaikh al-'Allamah 'Abd al-Rahman ibn Nasir al-Sa'adiy entitled Taisiru al-Latifi al-Manani fi Khulasati Tafsiri al-Qur'ani and Fath al-Rahimi al-Maliki al-'Allami (Al-Awajiy, n.d.).Al-'Awajiy interpreted Al-Fatihah Verse in his work entitled al-Tafsir al-Maudu'iy al-Muyassar li al-Fatihah wa Qasari al-Mufassali in ten parts.The first part is an overview of the Studied Verse (Muqaddimatu haula al-Verse).This chapter is divided into five subchapters.The first subchapter discusses the naming of Al-Fatihah, which consists of five derivative subchapters, namely Fatihatu al-Kitab, Umm al-Kitab, Umm al-Qur'an, al-Sab'u al-Mathaniy, and al-Salah.The second subchapter discusses derivation, number, and compatibility relations (Nuzuluha wa 'Adduha wa Munasibatuha), which consists of three derivative subchapters, including: nuzuluha, ayatuha wa kalimatuha wa hurufuha, and munasibatuha.The third subchapter discusses its virtue (faḍluha), which consists of eight derivative subchapters, including Imtannallah 'Ala Nabiyyihi Binuzuliha 'Alaih, Suratu Al-Fatihah A'zamu Suwar Al-yukrihu, 8) 'inda ta'arri min al-laili, 9) fi iftitahi al-salati, 10) min adhkari khitami al-salati, 11) ba'da al-raf'i min al-ruku' i, 12) 'inda al-tahajjudi, and 13) hamdullahi al-mutlaqi.Rahmatillahi Ta'ala).This second subchapter is divided into three derivative subchapters, including: believing in Allah and acting on the basis of obedience to Him, seeking the love of Allah ta'ala, and behaving (al-Ittisafu) with compassion towards creatures.