TAFSIR MUSHAF E FATIMA ALEHA SALAM

TAFSIR MUSHAF E FATIMA

(ALEHA SALAAM)

VOLUME 1

 

 

AYATOLLAH DR SYED AMMAR NAQI NAQVI

 

 

 

 

 

 

 

 

 

 

 

 

 

VIRTUAL UNIVERSITY OF ISLAMIC STUDIES

**In the Name of Allah, the Most Gracious, the Most Merciful. The Almighty states, "فَبَشِّر عِبادِ الَّذِینَ یَستَمِعُونَ القَولَ فَیَتَّبِعُونَ أَحسَنَهُ" (So give good tidings to My servants who listen to speech and follow the best of it). Indeed, in this is a reminder for one who has a heart or who listens while he is present.**

 

**Introduction to the Book and Beneficial Reminders**

 

**Clarification:** 

O Allah, expand my chest and ease my affair. For some time, I have intermittently contemplated writing a brief commentary, drawing from the words of the Pure Family (ع) and gleaning insights from the statements of interpreters, hoping to be considered a conduit among the interpreters and reflectors upon the Quran. Unfortunately, I encountered obstacles that rendered this perilous path not only difficult but daunting.

 

On one hand, my lack of resolve and shortcomings obstructed my progress; on the other, the prohibition from the Lawgiver against interpreting based on personal opinion deterred me. Thus, I hesitated to venture into this daunting territory, yet my questing spirit left me restless. For a time, I oscillated between fear and hope; at times, the yearning for knowledge would prevail, and at other times, fear and cowardice would dominate, leading me to a state of despair.

 

(ای مگس عرصه سیمرغ نه جولانگه تو است عرض خود میبری و زحمت ما میداری) 

However, upon losing hope of composing a complete commentary, I resolved, based on the principle that "المیسور لا یسقط بالمعسور" (the feasible does not negate the difficult), to draw from the luminescent source of divine authority and limit myself to a literal translation of the verses while elaborating on certain definitive verses without delving into the ambiguous ones. I earnestly request scholars and interpreters of the Quran to kindly correct any errors or discrepancies with their insight and knowledge and to regard this endeavor with benevolence. I also implore the Self-Sufficient Creator that if any mistakes arise, God’s grace and forgiveness might absolve them, preventing me from incurring reproach or displeasure. I do not claim to be capable of producing a complete commentary; my aspiration is merely to receive a drop from the ocean of divine grace, to glean a sheaf from the harvest of benevolence, and to pluck a flower from the divine garden to perfume my impure soul.

 

It must be understood that the Holy Quran is a profound discourse descending from the mine of divinity, and its contents undoubtedly transcend the limited comprehension of humankind. It is specifically addressed to those who are its recipients and subsequently passed on to the successors of that exalted figure. It is unlike ordinary human dialogues and correspondences. Although "تر و خشگی نیست مگر آنکه در کتاب مبین است" (there is nothing wet or dry except that it is recorded in the Clear Book), most of what pertains to Islamic laws and regulations is mentioned only in hints and allusions.

 

The discussions of great figures regarding lesser individuals are often characterized by brevity, encapsulating profound meanings within succinct expressions. Consider how, if a ruler were to write to one of his representatives, most of the content would be nuanced and expressed in a coded manner, where words convey significant meanings while appearing succinct. If all the specific conditions and details of worship, transactions, and limits were elaborately included, it would exceed the limits of eloquence, rhetoric, and miracle, rendering the Quran akin to several ordinary volumes. Hence, it encompasses extensive teachings within concise expressions, serving as both a miracle and a comprehensive legal book.

 

"وَ لا رَطبٍ وَ لا یابِسٍ إِلّا فِی كِتابٍ مُبِینٍ" (there is no wet or dry except that it is recorded in the Clear Book). The Quran is described as the remedy for every ailment and the guide for life. Allah, the Exalted, states, "وَ نُنَزِّلُ مِنَ القُرآنِ ما هُوَ شِفاءٌ وَ رَحمَةٌ لِلمُؤمِنِینَ وَ لا یَزِیدُ الظّالِمِینَ إِلّا خَساراً" (And We send down of the Quran that which is healing and mercy for the believers, and it does not increase the wrongdoers except in loss) (سوره بنی اسرائیل آیه 85). The Quran addresses both the apparent and hidden ailments of humanity, guiding the conduct of life from beginning to end in the most virtuous manner.

 

Through adherence to the teachings of the Quran, a strong bond is established between humanity and its Creator. The Quran is the firm cord of Allah: "وَ اعتَصِمُوا بِحَبلِ اللّهِ جَمِیعاً وَ لا تَفَرَّقُوا" (And hold fast to the rope of Allah all together and do not become divided) (سوره آل عمران آیه 98). This sturdy rope stretches from the Divine to creation. The Quran, as articulated by the Prophet Muhammad (ص), is the "ثقل اکبر" (Greater Weight) in the famous narration: "انی تارک فیکم الثقلین کتاب اللّه و عترتی ان تمسّکتم بهما لن تضلّوا ابدا" (I leave among you two weighty things: the Book of Allah and my progeny. If you hold fast to both, you will never go astray).

 

When asked, "یا رسول اللّه (ص) ثقلین چیست" (O Messenger of Allah, what are the two weighty things?), he replied, "کتاب خدا ثقل اکبر است" (The Book of Allah is the Greater Weight), with one end in the hands of Allah and the other in your hands; if you hold on to it, you will never be misled. The lesser weight refers to my family, and these two will not part until they arrive at the Pool of Abundance.

 

The Quran is the straight path to Allah: "وَ أَنَّ هَذَا صِراطِی مُستَقِیماً" (And indeed, this is My straight path). The Quran serves as the criterion that separates truth from falsehood: "تَبَارَكَ الَّذِي نَزَّلَ الفُرقانَ عَلَى عَبدِهِ لِيَكُونَ لِلْعالَمِينَ نَذِيراً" (Blessed is He who sent down the criterion upon His servant that he may be to the worlds a warner) (سوره فرقان آیه 2). The Quran is a light of guidance: "وَ اتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ" (And follow the light that has been sent down with him) (سوره اعراف آیه 156).

 

Through the teachings of the Quran, sincerity and unity among humanity are achieved. The teachings of the Quran organize the chaotic aspects of human life, enabling each individual to understand their social duties and life responsibilities.

(1) "چنگ بزنید بریسمان خداوند و متفرق نشوید" (And hold fast to the rope of Allah all together and do not become divided) [سوره آل عمران آیه 98]. 

(2) "من میگذارم بین شما دو چیز سنگینی که آن کتاب خداوند و ذریّه و عترت من است اگر شما باین دو تمسّک نمائید هرگز گمراه نخواهید گردید" (I leave among you two weighty things: the Book of Allah and my progeny. If you hold fast to both, you will never go astray) [السلسلة الصحيحة]. 

(3) "اشاره بقرآن است که پیغمبر اکرم (ص) فرمود اینست طریق مستقیم من" (This refers to the Quran, which the Prophet Muhammad (ص) said is My straight path). 

(4) "بزرگوار است کسی که نازل گردانیده فرقان را بر بنده خود یعنی حضرت محمّد (ص) تا اینکه تهدید نماید و بترساند تمام مردم را" (Blessed is He who sent down the criterion upon His servant, namely Muhammad (ص), to warn and terrify all people). 

(5) "متابعت نمائید آن چنان نوری که فرو فرستاده شد با او یعنی قرآن مجید که از آن تعبیر بنور شده" (Follow the light that has been sent down with him, meaning the Holy Quran, which is described as light). 

 

The Quran encompasses all laws governing the social and individual aspects of humanity, including the duties of worship, the path of moral refinement, laws of transactions and social interactions, legal rights, economic regulations, and criminal laws. Each is established in its rightful place according to the principles of justice, articulated in the most excellent manner. In essence, the Quran serves as an impartial ruler that outlines the duties of human life from beginning to end (from the moment the sperm is in the mother's womb until the time the individual is laid to rest in the grave), prescribing the most acceptable, eloquent, and accurate methods.

 

All laws and directives derived from this sacred heavenly book are grounded in reason and logic. Indeed, if all the intellectuals of the world and the lawmakers of the age were to collaborate, they could never establish even the smallest law equivalent to those found in the Quran. Anyone who approaches this sacred book and aligns their life according to its measures and directives will never stray from the path of humanity. The reality of servitude and the spirit of sincerity and national affection will flourish within them, and they will attain both worldly success and eternal happiness. The Quran is the guiding leader and the sun of truth that casts its light from the dawn of eternal illumination, revealing to humanity a day filled with hope and aspiration.

 

Maintaining a balance in nurturing the soul and body relies on the implementation of the Quran's teachings and instructions. Finding the path to perfection and applying moderation is synonymous with adhering to the Quranic regulations.

 

**(در فهم قرآن بایستی از نور ولایت اقتباس نمود)** 

As mentioned earlier, the secrets and mysteries of the Quran are exclusive to its recipients and are subsequently passed on to those who recite the Quran and represent it, as well as to its successors. These are the individuals for whom the verse of purification was revealed: "إِنَّما يُرِيدُ اللّهُ لِيُذهِبَ عَنكُمُ الرِّجسَ أَهْلَ البَيتِ وَ يُطَهِّرَكُمْ تَطْهِيرًا" (Indeed, Allah intends to remove from you the impurity, O People of the Prophet's House, and to make you pure) [سوره احزاب آیه 33]. They are the "راسخین فی العلم" (those firmly grounded in knowledge): "و ما یَعْلَمُ تَأویله إِلّا اللّهُ وَ الرّاسِخُونَ فِی العِلْمِ" (And none knows its interpretation except Allah and those firmly grounded in knowledge) [سوره آل عمران آیه 5]. In a narration from the Imams of the Pure Lineage (ص), it is stated that they are the ones who possess knowledge of the Quran's interpretation.

 

Sheikh Tabarsi, in his commentary, quotes the Prophet Muhammad (ص) in a sound narration: "برای احدی جایز نیست تفسیر نماید قرآن را مگر بحدیث صحیح و نصّ صریح" (It is impermissible for anyone to interpret the Quran except with sound Hadith and clear texts). There are numerous reports prohibiting interpretation based on personal opinion. In discussing interpretation and exegesis, it is stated that "تفسیر" (interpretation) is "کشف المراد عن اللفظ المشکل" (the revelation of the intended meaning from the ambiguous word), and "التأویل" (exegesis) is "ردّ أحد المحتملین الی ما یطابق الظّاهر" (the rejection of one of the possibilities to that which conforms to the apparent meaning).

 

On the other hand, the Quran praises those who derive insights from it: "لَعَلِمَهُ الَّذِینَ یَستَنبِطُونَهُ مِنهُم" (Those who derive understanding from it indeed know it) [سوره آل عمران آیه 5]. Furthermore, the Prophet Muhammad (ص) stated that "آیات قرآن تاب معانی بسیار دارد" (The verses of the Quran have many meanings; apply the best meanings to them). The Quran is also described as "تبیان هر چیزی قرار داده" (a clarification of all things). There are many verses and reports encouraging contemplation and reflection on its verses to facilitate understanding of its meanings.

 

If it were impermissible to interpret the Quran, then contemplation upon it would be meaningless and fruitless. Thus, it is never acceptable to criticize those who do not engage in contemplation and reflection on the Quran: "أَفَلا يَتَدَبَّرُونَ القُرآنَ أَم عَلى قُلُوبٍ أَقْفالُهَا" (Do they not reflect upon the Quran, or are there locks upon their hearts?) [سوره محمد آیه 26]. It is evident that contemplation and reflection on the Quran are synonymous with grasping its meanings. Reflecting on the Quran can uncover some of its secrets and mysteries, distinct from interpretative opinions that have been prohibited. The literal meanings of the Quran are comprehensible to any Bedouin Arab without the need for contemplation; therefore, both contemplation and reflection are encouraged while interpretation based on personal opinion is prohibited. Scientifically, there cannot be both an injunction and a command regarding the same subject; the subject of the command must differ from the subject of the prohibition.

 

**(جمع بین منع از تفسیر برأی و أمر بتدبر در قرآن)** 

It is possible that the command for contemplation and reflection pertains to the definitive verses of the Quran, while the prohibition against interpreting based on personal opinion relates to the ambiguous verses. A witness to this is the verse: "مِنهُ آیاتٌ مُحکَماتٌ هُنَّ أُمُّ الکِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِینَ فِی قُلُوبِهِم زَیغٌ فَیَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الفِتنَةِ وَ ابْتِغاءَ تَأویلِه" (Among them are verses that are definitive; they are the foundation of the Book, and others that are ambiguous. But those in whose hearts is deviation follow that of it which is ambiguous, seeking discord and seeking an interpretation) [سوره آل عمران آیه 7].

 

Islamic followers, despite their differing sects and beliefs, often cling to the ambiguous verses of the Quran, interpreting them according to their own beliefs and sectarian views. The ambiguous verses include phrases such as "اللّهُ نُورُ السَّماواتِ وَ الأَرْضِ" (Allah is the Light of the heavens and the earth) [سوره نور آیه 35], "الرَّحمنُ عَلَى العَرشِ استَوی" (The Most Merciful ascended the Throne) [سوره طه آیه 5], and "هُوَ مَعَكُمْ أَينَما كُنتُم" (He is with you wherever you are) [سوره مجادله آیه 7], among others, which are open to various interpretations.

 

For instance, the Ash'ari school may reference the verse "وَ إِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هذِهِ مِنْ عِندِ اللّهِ وَ إِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هذِهِ مِنْ عِندِكَ قُل كُلٌّ مِنْ عِندِ اللّهِ" (If good touches them, they say, "This is from Allah"; but if evil touches them, they say, "This is from you." Say, "All is from Allah") [سوره نساء آیه 80], to argue against free will, asserting that all actions are ultimately the will of Allah, even if humans appear to perform them.

 

Conversely, the Mu'tazilis, affirming complete free will for individuals, may resort to other verses such as "وَ قُلِ اعمَلُوا فَسَیَرَى اللّهُ عَمَلَكُم وَ رَسُولُهُ وَ المُؤمِنُونَ" (Say, "Perform your duty; Allah will see your work and [so will] His Messenger and the believers") [سوره توبه آیه 106], among other verses that generally attribute actions to individuals. Some hadiths state, "The furthest things from the minds of the interpreters of the Quran are..." indicating that the interpretations can diverge significantly based on sectarian beliefs and perspectives.

Al-Kulaynī narrates from Ja’far al-Ṣādiq (peace be upon him) that when the first and the last are gathered, they will see a person in the most beautiful form, a form unlike anything they have ever seen before. When the believers gaze upon him, they will recognize him as the Qur'an and exclaim, "This is from among us." He then passes by the believers and reaches the martyrs, who also affirm, "This is the Qur'an." From there, he continues on to the prophets, who likewise recognize him as the Qur'an. Finally, he reaches the right side of the Throne of God, the Almighty, whereupon God declares, "By My might and glory, today I shall honor those who have honored you and shall humiliate those who have shown you disrespect."

There are numerous narrations of this nature, which indicate that the Qur'an will take a corporeal form on the Day of Judgment, intercede on behalf of individuals, and that God will honor the people of the Qur'an while punishing those who have disrespected it. However, for the sake of brevity, we shall refrain from detailing them further.

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Some exegetes have elaborated on the embodiment of the Qur'an, summarizing their perspective as follows: Just as everything possesses four modes of existence—verbal existence, written existence, mental existence, and external existence—the Qur'an also manifests in various ways. Its written existence is evident and manifest, its verbal existence is in our recitation, as well as that of the infallibles and the angels. The Qur'an’s mental and intellectual existence also has multiple aspects: its existence in the Preserved Tablet, its descent from the realm of command by divine decree into the heart of the Messenger (peace be upon him), as stated in the Qur'an:

نَزَلَهُ الرُوحُ الَأَمَينُ عَلَى قَلْبِكَ لِتَكُونَ مِنَ المُنْذِرِينَ‎ (Sūrat al-Shu‘arā’ 26:193).

Or the unseen meanings that are cast into the heart of the reciter during recitation, as indicated by the verse:

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوُتُوا الْعِلْمَ (Sūrat al-‘Ankabūt 29:48).

Additionally, there is the comprehensive objective existence of the Qur'an, which is its fundamental reality, originating from the divine source of majesty:

كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ (Sūrat Hūd 11:1).

Thus, one should not assume that the narrations from the infallibles (peace be upon them), which describe the Qur'an as a companion for the believer in the grave, as a corporeal entity in the Hereafter, speaking and interceding, are mere metaphors that require allegorical interpretation.

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(The Qur'an manifests differently at various levels of existence.) It has been established that the realms of existence are hierarchically structured, with each lower level serving as a shadow and manifestation of the one above it, developing under its influence. Our world, in which we currently reside, is the lowest and most diminished level of existence—a world of illusion and superficiality, where entities are but reflections of higher realities. Beyond this world, in the upward arc of ascent, lies the realm of Barzakh, which serves as the intermediary between this world and the Hereafter. The realm of Barzakh is both a world of form and meaning, while the Hereafter represents the world of unity, ultimate reality, and true existence. This is the final destination and the ultimate end of human progression.

One of the names of the Day of Judgment is “Al-Ḥāqqah” (the inevitable reality), signifying absolute truth and ultimate reality—a day when all hidden truths and secrets shall be unveiled:

يَوْمَ تُبْلَى السَّرَائِرُ (Sūrat al-Ḥāqqah 69:18).

It is also the realm of true life:

وَ إِنَّ الدَّارَ الَآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ (Sūrat al-‘Ankabūt 29:64).

From this, it becomes evident that it is not far-fetched to consider that the Qur'an may appear in the grave and in Barzakh—a realm of both form and meaning—as a noble companion to its reciter. Likewise, in the Hereafter, which is the realm of ultimate reality, the Qur'an may manifest in its essential, concrete form, speaking and interceding on behalf of those who honored it while rejecting those who disrespected it. Since the Hereafter is the realm of ultimate reality, everything that appears as an incidental attribute in this world will manifest in its essential nature there.

Thus, human actions, which appear as mere accidental phenomena in this world, will assume an appropriate form in Barzakh and will manifest in their true ontological essence in the Hereafter, producing real and substantive consequences.

The Quran's Revelation and Human Understanding: A Comparative Analysis

 

The Quran's revelation is akin to a fertile landscape, where each individual's level of understanding and comprehension is contingent upon their degree of spiritual and intellectual maturity. Some individuals may merely grasp the literal meaning of the Quran's words, while others may delve deeper into its esoteric interpretations and symbolism. As the Quran itself suggests, "And for the Quran, there is an inner meaning, and an innermost meaning" (وَلِلقُرآنِ ذَلِكَ بَطَنٌ وَبَطْنٌ، وَلَهُ تَأوِيلٌ وَمُحْكَمٌ وَمُتَشábadoحٌ).

 

In his exegesis, the sage Tanṭāwī employs an analogy to illustrate the diverse levels of human understanding. He posits that a group of individuals, including a farmer, a child, an engineer, a natural scientist, and a divine philosopher, enter a lush meadow. Each person perceives the landscape differently, reflecting their unique perspective and expertise. The child is enamored with the beauty and splendor of the meadow, while the farmer contemplates the harvest and crop yields. The engineer, meanwhile, calculates the dimensions and topography of the land, whereas the natural scientist examines the underlying elemental composition and chemical processes. The divine philosopher, however, transcends these perspectives, considering the meadow as part of a broader, interconnected web of existence, governed by a profound, ineffable wisdom (حکمت).

 

This analogy serves to underscore the idea that human understanding is multifaceted and context-dependent. Just as the meadow's significance varies for each individual, the Quran's meaning and significance can differ for each person, depending on their spiritual and intellectual capacity. The Quran's interpretation and exegesis are, therefore, not the exclusive domain of a single individual or group, but rather a collective endeavor, where each person contributes their unique insights and perspectives.

 

The properties and virtues of the Fātihah (the Opening Chapter of the Quran) are particularly noteworthy. According to the Prophet Muhammad (peace be upon him), the Fātihah is the greatest and most exalted chapter of the Quran (أفضل سورة في القرآن). It is said to possess healing properties, capable of curing every ailment, except death itself (شَفاء من كل داء، إلا الموت). The Fātihah is also considered the "Mother of the Quran" (أم القرآن), as it encompasses the essence of the entire Quranic message.

 

The Fātihah has been bestowed with various names, each reflecting a distinct aspect of its meaning and significance. These names include Umm al-Kitāb (the Mother of the Book), Sūrat al-Ḥamd (the Chapter of Praise), and Sabʿ al-Mathānī (the Seven Repeated Ones). The latter name refers to the chapter's seven verses, which are repeated in every unit of prayer.

 

In conclusion, the Quran's revelation and human understanding are inextricably linked, with each individual's comprehension contingent upon their unique spiritual and intellectual capacities. The Fātihah, as the "Mother of the Quran," embodies the essence of the Quranic message, possessing healing properties and virtues that are reflected in its various names and interpretations. Through the collective efforts of scholars, philosophers, and spiritually inclined individuals, the Quran's meaning and significance continue to unfold, revealing new insights and perspectives that enrich our understanding of the divine message.

 

References:

 Tanṭāwī, (بیان تنطاوی)

 ʿIyāshī, (عیاشي)

 Muḥammad Bāqir, (الكافی)

 Ṣādiq Āl Muḥammad, (صادق آل محمد)

 Al-Qurʾān, (القرآن)

 Al-Ḥadīth, (الحديث)

Between the degrees of understanding the Quran in this world, some individuals possess nothing more than its lines, letters, and words. Some derive meanings from its literal interpretation, while others gain deeper insights into its secrets. This continues until one reaches the inner meanings, which indicate that the Quran has layers of depth; it possesses interpretation, exegesis, clarity, and ambiguity. However, the interpretation of ambiguous verses, which contain multiple meanings, is reserved for the one who revealed the Quran and his representatives.

 

### (The Commentary of Tantawi on Surah Al-Fatiha)

 

In summary, the philosopher's explanation compares people's understanding of Surah Al-Fatiha to a farmer who enters a field with his child and a donkey, with three other individuals present: an engineer, a natural scientist, and a divine philosopher. Each of these five individuals observes the field differently. It is inconceivable that they would all share the same perspective. The donkey sees only a pasture full of grass, concerned solely with filling its stomach. The child, however, appreciates the beauty and clarity of the landscape, enjoying the natural beauty.

 

The farmer's perspective surpasses that of the child, as he reflects on the harvest and evaluates the costs and profits associated with it. The engineer's view is even more advanced, as he understands the field's dimensions through geometry and can estimate the yield of crops with minimal contemplation. Meanwhile, the natural philosopher's understanding is greater than that of the engineer because he knows the elemental composition of the crops and the nature of their combinations, whether in the field or elsewhere, and he provides insight on that matter.

 

The divine philosopher's perspective transcends all others, as it encompasses not just that particular field but all fields and all existing things. He contemplates the infinite forms, colors, scents, and tastes produced from just a few elemental substances, which do not exceed eighty in number (though physicists count up to ninety-three and suggest that more elements may be discovered in the future). The essence of all elements returns to one fundamental principle, the nature of which is unknown; some refer to it as the "ether," believing it to be a combination of light, electricity, and heat. They assert that this unique essence is composed of particles—some of which are fixed and others mobile, with a nucleus at the center around which the particles revolve, similar to how planets orbit the sun.

 

This divine philosopher also understands that the underlying principles governing all natural laws exhibit wisdom beyond comprehension, and the governing and organizing force of the universe is a profound essence that has arranged the world with knowledge and power. Without this intelligence, one could question the origin of such a magnificent order and creation.

 

From here, one can recognize the differences in people’s understanding of Surah Al-Fatiha, as it is the opening of God's discourse and the field of creation and everything within it is God's action. One can see how the opinions of people regarding this particular field differ. Similarly, one can compare the understanding of individuals regarding Surah Al-Fatiha. Those who memorize the words of the Quran for livelihood resemble the donkey that merely seeks to fill its stomach with grass. Those who enjoy the recitation's melody and appearance during wedding and mourning ceremonies resemble the child who delights in the beauty of the pasture. The one who systematically recites the phrases of praise while focusing on the glorification of God is akin to the farmer who seeks to organize and benefit from his crops.

 

Is it not true that an interpreter of the Quran who reflects on its meanings occupies a higher status than a worshiper and a prayerful individual? The interpreter is similar to the engineer because, just as the engineer does not limit his focus to a single field, the interpreter considers Surah Al-Fatiha and all verses of the Quran holistically. Does one not believe that someone who comprehends all the realms above and below, understanding the order and beauty of the universe, holds a higher position than one who interprets the outward meaning of the Quran? This is akin to the natural philosopher or farmer who understands the elements and their combinations.

 

Is there anyone higher than all of these who teaches people to recognize the remaining sciences so that they may progress, organize their society, achieve civilization, attain happiness, protect their lands, and become self-sufficient through knowledge and industry? This individual resembles the divine philosopher discussed earlier—someone who, through knowledge and wisdom, understands the meanings contained within the Quran and, in doing so, reaches towards the Divine. From this, we comprehend the meaning of the words of the Prophet Muhammad (ص), who said to the possessor of the Quran:

 

"اقرء و ارق و رتّل، کما کنت ترتل فی الدّنیا" 

"Recite and ascend, and arrange as you did in the world."

 

This is the conclusion of Tantawi's commentary.

 

### (Characteristics and Virtues of Surah Al-Fatiha)

 

Al-Ayashi narrates from the Prophet Muhammad (ص) that the "Mother of the Book," meaning Surah Al-Fatiha, is the best and highest surah revealed by God in His Book. Surah Al-Fatiha is a remedy for every pain and ailment, except death. In the book Al-Kafi, it is narrated from Imam Muhammad al-Baqir (ع) that "whoever does not find healing from Surah Al-Fatiha, nothing will heal him." A sound narration from Imam al-Sadiq (ع) states that "if Surah Al-Fatiha is recited seventy times over a deceased person, it is not surprising if he is brought back to life." Another narration asserts, "There is no illness or pain except that if Surah Al-Fatiha is recited seventy times, it will quieten." Additionally, from Imam al-Sadiq (ع), it is reported that "if one suffers from an ailment and Surah Al-Fatiha is recited seven times on the collar of his shirt, and he does not recover, then recite it seventy times; I guarantee that he will be healed." There are many such hadiths and reports extolling the virtues of Surah Al-Fatiha, which for brevity's sake, we will refrain from elaborating on.

 

### (Names of Surah Al-Fatiha)

 

The blessed surah has been given various names, each based on the meanings and secrets contained within it. It is called "فاتحة الکتاب" (The Opening of the Book) because it is said in some reports that it was the first surah revealed to the Prophet (ص) in Mecca. Some commentators suggest that this surah is the key to success and the opening of matters in this world, as well as the key to the gates of Paradise in the hereafter.

 

2. It is named "سوره حمد" (The Surah of Praise) because it begins with "الحمد للّه" (All praise is due to Allah). In some interpretations, it is noted that certain mystics and scholars have stated that the first thing created by Allah was the intellect, and the first entity that came into existence was the enlightened intellect, which is said to be the first creation: 

**(اول ما خلق اللّه نوری)** 

"The first thing that Allah created was light." 

 

When the intellect came into being, it prostrated, and when the enlightened one transitioned from non-existence to existence, it stood in the presence of glory: 

**(الَّذِی یَراکَ حِینَ تَقُومُ وَ تَقَلُّبَکَ فِی السّاجِدِینَ)** 

"The One who sees you when you stand and your movements among those who prostrate." [سوره شعراء آیه 118] 

This intellect arranged the food of wisdom and knowledge before them, and thus, the initial blessing was "الحمد للّه ربّ العالمین" (All praise is due to Allah, Lord of the Worlds). For this reason, it is referred to as Surah Al-Hamd. 

 

3. It is also called "ام الکتاب" (Mother of the Book) or "ام القرآن" (Mother of the Quran) because it is the essence of the Quran, encompassing all meanings and secrets of the Quran. It is said that Surah Al-Fatiha is the foundation of every book that has descended from the Throne, as it includes all teachings on divine matters, the afterlife, prophethood, leadership, and divine decree.

 

The verses "الحمد لله رب العالمین الرحمن الرحیم" pertain to theological matters, "مالِکِ یَوْمِ الدِّین" relates to the afterlife, and "إیّاک نعبد و إیّاک نستعین" negates predestination and emphasizes that all things occur by the power of Allah. The guidance for the straight path also affirms prophethood and leadership, indicating that their way is the straight path, and it confirms divine decree and the essence of servitude contained within the surah.

 

4. It has been named "سبع المثانی" (The Seven Oft-Repeated) because it consists of seven verses, each recited twice in every prayer, or because half of this blessed surah consists of the servant's praise of the Divine, while the other half pertains to Allah's gifts and bestowals upon the servant.

### Different Perspectives from Scholars of Tafsir

 

Scholars of tafsir have presented several additional views regarding the significance of Surah Al-Fatiha: 

1. It serves as the initiation of the words of Allah, the commencement of Quranic recitation, and the opening of prayer recitation. 

2. It is the first surah revealed or the first word recorded in the Preserved Tablet. 

3. It opens the doors to the treasures of the secrets, meanings, and symbols of the Book. 

4. It is the first surah revealed in Medina to the Prophet Muhammad (ص). 

 

---

 

### The Nature of Atoms and Electrons

 

Electrons, known as negative electricity, are situated in such a way within the atom that all protons and approximately half of the electrons contribute to a heavy central part known as the nucleus. The remaining electrons revolve around the nucleus in one or several orbits at very high speeds. As the poet Saadi eloquently put it: 

**"دل هر ذره را که بشکافی || آفتابیش در میان بینی"** 

"Within each particle you will find the sun if you dissect it."

 

---

 

### Surah Al-Fatiha

 

**Introduction** 

Medina and consists of seven verses.

 

**(أعوذ بالله من الشيطان الرجيم)** 

**Translation:** 

"I seek refuge with Allah, the Most High and Exalted, from the evil of the accursed Satan."

 

**(Explanation)** 

Typically, when someone wishes to be in the presence of a great figure, their first duty is to clean their body and clothing, washing away any impurities. They must then seek permission to enter. Therefore, one who prepares for supplication before the One who fulfills needs and stands in the presence of the King of kings must cleanse both their external and internal selves from impurities—both physical and spiritual. Otherwise, they will never be worthy of standing before the Divine, the Eternal. A heart that is tainted with external and internal impurities cannot be deserving of proximity to the Sacred Presence. How can one approach with sincerity when their heart is unclean?

 

The greatest impurities are the spiritual ones that arise from the whispers and schemes of Satan, which penetrate the heart and corrupt the soul. Thus, the first step is to seek refuge in Allah from the evil of the accursed Satan, asking for aid and protection while purifying the heart from the contaminations caused by the thoughts inspired by Satan. Only then can one begin to extol and praise the Eternal Being.

 

In Surah An-Nahl, it is instructed: 

**فَإِذا قَرَأتَ القُرآنَ فَاستعِذ بِاللّهِ مِنَ الشَّيطانِ الرَّجيمِ** 

"And when you recite the Quran, seek refuge with Allah from the accursed Satan." [سوره نحل آیه 100] 

 

It should be understood that a person may find some relief from Satanic whispers only when they truly comprehend the meaning of the words and sincerely seek refuge in Allah from the evil of Satan and the devils of the self with focused intention. The heart must align with the tongue; otherwise, mere verbal utterance lacks any fruit. If someone speaks with their tongue while their heart is elsewhere, they are under the protection of Satan rather than Allah, for a heart that does not focus on the Divine is ensnared by the devil.

 

As some scholars have noted, seeking refuge does not conclude without three elements: knowledge, state, and action. Knowledge entails recognizing oneself as incapable of securing benefits or warding off harm—whether in this world or the hereafter—while also acknowledging the complete power of Allah. When a person achieves such understanding of themselves and their Lord, a state of humility and submission arises in their heart, which is referred to as a state of reverence and humility. When this state of humility manifests, two characteristics become evident: one in the heart and the other in the tongue. When a person feels this state of brokenness, they naturally turn to their Creator and express with their tongue, "أعوذ بالله" (I seek refuge with Allah).

 

Thus, the essence of seeking refuge lies in the person's knowledge of themselves and their Lord. Whoever does not recognize the dignity of divine lordship and the humility of servitude can never genuinely seek refuge in Allah. In summary, a person must seek refuge in Allah in all circumstances and turn to His benevolence, especially one pursuing true knowledge and righteous deeds, which can only be achieved through His assistance, as there are numerous obstacles and countless enemies along the way. The wicked self is one adversary, while natural forces are another; jinn and human devils are yet others. How can a weak person, who appears to be the weakest and most dependent of all beings, save themselves from these foes unless Allah protects them? Hence, Allah commands His Messenger, who embodies perfect wisdom, to say: 

**وَقُل رَبِّ أَعُوذُ بِكَ مِن هَمَزَاتِ الشَّيَاطِينِ** 

"And say, 'My Lord, I seek refuge in You from the whisperings of the devils.'" [سوره مؤمنون آیه 99] 

 

Consider how many students of knowledge and those journeying toward truth have either fallen by the wayside, having not achieved their goals, or have strayed into error, mistaking illusions for reality and thus leading themselves to ruin. 

**"I seek refuge with Allah from the evil of the self and the devils, both jinn and humans."**

 

---

 

### Surah Al-Fatiha (1:1)

 

**Introduction** 

**بِسْمِ اللّهِ الرَّحْمَـٰنِ الرَّحِيمِ** 

**Translation:** 

"I seek assistance in the name of Allah, the All-Compassionate, the All-Merciful, who encompasses all attributes of perfection and is free from all imperfections of existence. His vast mercy encompasses all beings, and all creatures in this world are recipients of His compassionate mercy. His merciful compassion is specifically reserved for the believers and the righteous in the hereafter."

 

**(Explanation)** 

Allah begins His speech with "باسم اللّه" (In the name of Allah) because nothing can truly endure or remain stable without this honored name. As is reported from the Prophet Muhammad (ص) in a sound narration: 

**"كل امر ذي بال لم يبدأ فيه باسم اللّه فهو أبتر"** 

"Every important matter that does not begin with the name of Allah is severed and will not bear fruit." 

 

In a narration from Amir al-Mu'minin (ع), it is mentioned that "all the secrets of Allah are in the heavenly books; whatever is in the heavenly books is contained in the Quran; whatever is in the Quran is included in Surah Al-Fatiha; whatever is in Surah Al-Fatiha is found in 'بسم اللّه'; and whatever is in 'بسم اللّه' is contained in the letter 'ب' of 'بسم اللّه'; and I am that point." Ibn Abbas, the chief of the interpreters, narrates that Amir al-Mu'minin (ع) would speak from the beginning of the night until its end regarding the letter 'ب' in 'باسم اللّه,' where he said, "If I were to explain the letter 'ب' of 'بسم اللّه,' it would take seventy camels to carry it." 

 

The explanation of this great statement indicates that he said, "I am the point of 'ب' in 'بسم اللّه,' meaning I encompass the Quran and I am the speaking Word of Allah." The first point of existence that descended from the realm of eternal power to the domain of possibilities was the Muhammadan truth (ص) and the Ahmad light, as stated: 

**"اول ما خلق اللّه نوری"** 

"The first thing Allah created was light."

 

In another narration: 

**"اول ما خلق اللّه القلم"** 

"The first thing Allah created was the pen."

 

And in yet another: 

**"اول ما خلق اللّه العقل"** 

"The first thing Allah created was the intellect."

 

**"عباراتنا شتی و حسنک واحد و کل الی ذاک الجمال نشیر"** 

"Our expressions are varied, yet Your beauty is one; all point to that beauty."

 

### Summary of Creation and Divine Names

 

In every level of creation, the initial emergence and manifestation of everything is a singular, simple entity. In the realm of intellects, the first thing created by Allah is the Muhammadan truth (ص). In the realm of souls, it is the superior soul (ع); in the realm of nature, it is the simple essence of matter and substance; until it reaches the realm of words, which begins from a singular point. From this point, the line consists of twenty-nine letters (the alphabet), forming words, which together create speech. Through this speech, the speaker presents what is within their mind, perhaps indicating, "I am the speaking Quran," and "I am the essence of the word of Allah that has manifested from the merciful soul and the divine grace in the realm of creation." I am the point that unites the words of Allah, and all meanings of the divine scriptures are contained within my existence.

 

In a narration, it is stated: "No verse descended from the heavens into the sea, nor onto land, neither at night nor during the day, neither on mountains nor in deserts, nor in travel nor in residency, except that I know when it was revealed and regarding what matter it came down. I know its apparent meaning, its hidden meaning, its exegesis, and its interpretation." There are many similar narrations that indicate that all the knowledge of the Quran is embedded in the heart of that great figure. Thus, it is appropriate to say, "The entirety of the Quran is included in the 'ب' of 'بسم الله,' and I am that point of 'ب'." The expression of being a point may refer to the unity and essence of His sacred being. It is asserted that this person, after the Prophet Muhammad (ص), is the first creation of Allah. The Prophet (ص) stated, "Me and Ali were one light at the beginning of creation, engaged in the glorification and declaration of the oneness of Allah until that light split into two halves—one in the loins of Abdullah and the other in the loins of Abu Talib." In the interpretation of Ali ibn Ibrahim from Imam al-Sadiq (ص), it is said that "ب" represents the beauty of Allah (جمال), "س" represents the majesty of Allah (سنای), and "م" stands for the sovereignty of Allah (ملک).

 

### The Nature of Names

 

Scholars of tafsir have debated extensively whether a specific name indicating the Necessary Being has been established in the language. Some assert that it is impossible to name the sacred essence, as understanding it is not feasible; how can one name what cannot be comprehended, and what benefit would arise from such naming? Initially, one must consider the named entity before assigning it a name. In response, it has been argued that there is no doubt that complete comprehension is contingent upon total encompassing knowledge and that it is impossible for the encompassed to contain the encompassing. Allah, the Exalted, encompasses all things; thus, how is it possible for the encompassing to be contained within the comprehension of the encompassed? It is impossible for anyone to perceive the essence of Allah except through Himself.

 

However, the inability to comprehend the essence does not contradict the establishment of a name. If there were no way to recognize that sacred essence, it would indeed be inappropriate to assign a name to it. But when the remarkable effects and wondrous creations of Allah become manifest in the realms of existence, how could one not establish a name based on these manifestations, attributes, and actions? Especially since the name is established by Allah Himself, who perceives His own essence. Thus, it is said that "the names of Allah are terminological," meaning that whatever He has established, we should refer to Him by that name. It is possible that the name He has established is a specific name that does not encompass others. According to this understanding, it is fitting to consider the supreme name to be the name of the singular essence. The honor of knowledge and remembrance is significantly related to the known and the mentioned. If by chance, someone among the closers to Allah gains insight into the supreme name and its meaning becomes manifest to them, it is not far-fetched to believe that this person may become knowledgeable about the secrets of the universe and that both physical and spiritual realms would submit to their command. This explains the miracles and extraordinary occurrences attributed to the Prophets and the saints.

 

Regarding what the supreme name is, there are varying opinions among scholars and scientists. Some say it is "ذوالجلال و الاکرام," while others posit "الحي القيوم." Each presents evidence from prophetic traditions. Others argue that all the names of Allah constitute the supreme name because the supreme name is relative. Whoever purifies their heart from anything else, avoids prohibitions, and does not deviate from the straight path of the Sharia, any name they invoke will be relative to the supreme name. Scholars of theology assert that "اللّه" is the name and title for the Necessary Being, while the other names of Allah are attributes and qualities of that singular essence. Evidence of this is that during the time of ignorance, Arabs referred to God as "اللّه," and Allah informs His Messenger about their words: 

**وَلَئِن سَأَلتَهُم مَن خَلَقَ السَّماواتِ وَ الأَرضَ وَ سَخَّرَ الشَّمسَ وَ القَمَرَ لَیَقُولُنَّ اللّهُ** 

"And if you were to ask them who created the heavens and the earth and subjected the sun and the moon, they would surely say, 'Allah.'" [سوره عنکبوت آیه 61] 

 

The name of the sublime essence is the most honorable of the names of Allah because all attributes are contained within the essence. Additionally, the name appears twelve thousand five hundred and sixty times in the Quran, further indicating its nobility.

 

From the Messenger of Islam (ص), it is narrated that the supreme name is contained in two verses: 

**وَ إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ لَا إِلَٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ** 

"And your God is one God; there is no deity except Him, the Most Merciful, the Most Compassionate." [سوره بقره آیه 158] 

And at the beginning of Surah Al-Imran: 

**اللّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ** 

"There is no deity except Him, the Ever-Living, the Sustainer of existence." [سوره آل عمران آیه 2] 

 

What may seem limited is that the supreme name is common to these two verses; one is "إله" and the other is "هو." According to hadith, the supreme name is "اللّه," derived from "إله" or "هو," referring to that which is beyond perception. In a narration attributed to Imam Zain al-Abidin (ع), it is reported that he asked Allah to teach him the supreme name, and in a dream, he was shown this: 

**"اللّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ يَا اللّهُ، يَا اللّهُ، يَا اللّهُ، يَا اللّهُ، يَا اللّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ."** 

"O Allah, I ask You by Your Name, O Allah, O Allah, O Allah, O Allah, O Allah, who there is no deity except Him, the Lord of the Great Throne."

 

In another narration, it is stated that the Prophet (ص) said that the best names of Allah are found in three surahs: in Surah Al-Baqarah: 

**اللّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ** 

"There is no deity except Him, the Ever-Living, the Sustainer of existence." 

And at the beginning of Surah Al-Imran: 

**اللّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ** 

"There is no deity except Him, the Ever-Living, the Sustainer of existence." 

And in Surah Ta-Ha: 

**وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ** 

"And all faces will be humbled before the Ever-Living, the Sustainer." 

 

This indicates that the hadith concerning the best names of Allah is "الحي القيوم" because it is mentioned in all three verses. According to interpretations, "الحي" refers to the Living One who does not die, who is active and cognizant, while "القيوم" means the Self-Subsisting One, and everything that exists depends on Him.

 

Scholars of tafsir have proposed several interpretations regarding the meaning of "إله." One interpretation is that it signifies confusion. Scholars of theology have also debated whether "اللّه" is derived or a Hebrew or Syriac term. However, the prevailing opinion is that "اللّه" is the true name of the deity that encompasses all attributes of perfection and magnificence, possessing all majesty and completeness. They state that "إله" was initially a generic name for any deity but later became specifically associated with the True God, the Necessary Being. In the book Al-Kafi, it is recorded that Hisham ibn al-Hakam asked Imam al-Sadiq (ص) about Allah's names and their derivation, and in response, he said: 

**"ای هشام اللّه مشتق است از اله و اله اقتضاء میکند مألوه را."** 

"O Hisham, 'اللّه' is derived from 'إله,' and 'إله' implies divinity (i.e., divinity cannot exist without being worshiped)."

 

The name is not separate from the named entity, as the one who worships the name without the named is an infidel, having worshiped nothing. One who worships both the name and its meaning is also an infidel, having worshiped two things. Only the one who worships the essence alone is a monotheist, and "هو" refers to that absolute existence characterized by itself, distinct in its essence without qualities or attributes that could distinguish it from others. This name is reserved for the closers to Allah, who invoke their beloved in this manner because, in their perception, the chosen ones recognize no real existence other than Him; everything else is seen as non-existent, as they are contingent beings. Contingent beings, in their essence and truth, possess no actual existence. Consequently, they praise the Divine without limitation or description that distinguishes Him from others, which is why they refer to Him simply as "هو."

 

However, those who have not reached such a level of understanding and insight cannot praise Allah as entirely free from all attributes and names. They must refer to Allah with the name "اللّه" because those who regard God as an existing entity and creatures as existing must, in supplication, refer to Him with qualities that distinguish Him from others, especially the name "اللّه," which is the title for the deity encompassing all perfections and containing all good attributes. It is said that within the terms "اللّه" and "هو" are secrets and points that, if one continuously invokes these two names with sincerity, may illuminate their heart with the light of the divine essence and obscure everything else from their perception, leaving only the essence of Allah in their consciousness.

 

It is narrated from Amir al-Mu'minin Ali (ع) that he saw the prophet Khidr in a dream and asked him to teach him something that would grant him victory over his enemies. He replied, "O Ali, say: 

**"یا هو یا من لا هو الا هو."** 

When I conveyed this to the glorious Messenger of Allah, he said, "O Ali, this is the supreme name that I have taught you." On the Day of Badr, I continuously recited this phrase until I achieved victory. It is said that among the most revered invocations is: 

**"یا هو یا من هو یا من لا هو الا هو، یا اول، یا ابد، یا دهر، یا دیهار، یا دیهور، یا لا اله الا هو."**

In the name of God, the Most Gracious, the Most Merciful

I have conveyed the message of His Holiness the Messenger, who said: "O Ali, the name of the Most Exalted that has been taught to you is the Greatest Name. On the day of Badr, I repeatedly recited this phrase until I achieved victory." It is said that among the highly esteemed invocations is: "Ya Hu, Ya Man Hu, Ya Man La Hu Illa Hu, Ya Awwal, Ya Abad, Ya Dahr, Ya Dehar, Ya Dihor, Ya La Ilaha Illa Hu." In summary, "Allah" is derived from "Ilah" with a pronounced 'alif' and a broken 'lam', which means confusion and astonishment, as rational beings are bewildered by the true essence of God's existence. Alternatively, it may be derived from "Ilah" with a pronounced 'alif' and 'lam', meaning the true object of worship. Others have stated that "Allah" is derived from "Ilah," meaning tranquility, as the hearts find peace through the remembrance of God: " ألا بذكر الله تطمئن القلوب." It has been said that one of the characteristics of this blessed name is that "Allah" consists of four letters, each of which denotes the essence of the One. If you remove the 'hamzah,' it remains (اللّه) لِلّهِ جُنُودُ السَّماواتِ وَ الأَرضِ, and if you remove one or two 'lam's, it remains "له" (لَهُ مَا فِي السَّماواتِ وَ الأَرضِ). If you also remove the second 'lam,' it becomes "هو" (قُل هُوَ اللّهُ أَحَدٌ). The pronunciation of the letter 'waw' in "هو" is emphasized, revealing the greatness and magnificence of this blessed name, as there are numerous hadiths regarding its virtues.

"الرَّحمنِ الرَّحِيمِ" are two attributes and two names derived from the vast mercy of God. "Rahman" is a hyperbolic form, indicating the abundance of mercy, while "Rahim" is a descriptive attribute, indicating stability and permanence, and the eternal mercy of God. The linguistic meaning of mercy is the tenderness of the heart that necessitates benevolence, which can sometimes occur without any act of kindness, and at other times, kindness may occur without the tenderness of heart. It is reported that God's mercy is the same as His grace and kindness without the tenderness of heart, while human mercy is the tenderness and affection within him. God has placed tenderness and affection within the hearts of humans while He alone is characterized by benevolence, Rahman, and Rahim, akin to "Nadman" and "Nadim." "Rahman" is a name specific to God Almighty, encompassing all beings only in terms of manifestation, as all creations are encompassed by His vast mercy. His Rahman mercy surrounds all things: "و رَحمَتِی وَسِعَت كُلَّ شَیءٍ" (Surah Al-A'raf, 7:155).

"أَلَم تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ" (Surah Al-Furqan, 25:47) and the saying of the Infallible (peace be upon him): "O Allah, I ask You by Your name by which You spread forth blessings." The meaning of mercy in this context cannot be attributed to anyone except God Almighty, for He is the one whose mercy encompasses everything, and it is through the rays of His Rahman mercy that all beings are adorned with the beauty of existence, nurtured, and provided for. All flourish and grow in the shade of His infinite Rahman mercy. The distribution of His mercy is equal among all beings: humans, animals, jinn, angels, celestial bodies, believers, disbelievers, the pious, and the sinful—all drink from the fountain of His vast mercy. His merciful hand caresses them all.

Thus, the table of the Friend is spread so widely that in this banquet of plunder, both friends and foes partake. Indeed, the first grace of the Divine that has radiated from the heavens of eternal power upon the realm of possibilities is His vast Rahman mercy, which has brought beings from non-existence into existence.

He nurtures and provides for all, even if one does not extend their hand to another. However, "Rahim" can also be attributed to beings other than God, as "Rahim" refers to one whose heart is filled with affection and whose kindness is abundant. Therefore, it has been clarified that "Rahman" and "Rahim" are two names among the names of the Majestic God, both signifying His infinite grace, kindness, and generosity. However, His Rahman mercy encompasses all beings, and each being receives its share of that mercy according to its capacity and ability. Moreover, it can be said that the existence of beings is precisely that Rahman mercy, while His Rahim mercy is specific to the righteous and the pious, denying others a share of that specific mercy. Thus, the righteous and virtuous individuals enjoy both the Rahman and Rahim mercies of God Almighty, and they are in eternal bliss, safeguarded under the protection of God.

In "Majma' al-Bayan," it is narrated from the Prophet Muhammad (peace be upon him) that "God Almighty has a hundred mercies, of which ninety-nine are reserved for His pure servants on the Day of Resurrection, while one is distributed among all His creatures in this world." In "Tafsir Ruh al-Bayan," it is reported from the Prophet Muhammad (peace be upon him) that "On the night of the Ascension, I was shown all the levels and ranks of Paradise. I saw that four rivers flowed therein: water, milk, wine, and honey"—perhaps alluding to the four rivers mentioned in the Quran: "مَثَلُ الجَنَّةِ الَّتِي وُعِدَ المُتَّقُونَ فِيهَا أَنهَارٌ مِن ماءٍ غَیرِ آسِنٍ وَ أَنهَارٌ مِن لَبَنٍ لَم یَتَغَیَّر طَعمُهُ وَ أَنهَارٌ مِن خَمرٍ لَذَّةٍ لِلشّارِبِینَ" (Surah Muhammad, 47:15). When I asked Gabriel where the rivers came from and where they flowed, he replied that they all flow into the Pond of Abundance, but I do not know the source of their flow. After I prayed to God to show me the source of the waters, an angel descended and greeted me, saying, "O Muhammad, close your eyes." I closed my eyes, and when I opened them, I saw a tree and a dome made of white stone. The dome had a door of red ruby, and there was a lock on that door. If jinn and humans were to gather and sit upon it, they would resemble a bird perched upon a mountain. I saw that the four rivers flowed from beneath that dome. When I intended to return, the angel said, "Why do you not enter the dome?" I replied, "How can I enter while there is a lock on it?" The angel said, "The key to it is 'بِسمِ اللّهِ الرَّحمنِ الرَّحِیمِ.'" Then I noticed that the rivers flowed from all sides of the dome, and on all sides of the dome was written "بِسمِ اللّهِ الرَّحمنِ الرَّحِیمِ." I saw that the river of water flowed from the 'م' in "بسم الله," the river of milk flowed from the 'ه' in "الله," the river of wine from the 'م' in "رحمن," and the river of honey from the 'م' in "رحیم." Thus, I understood that the source of the rivers was "بسم الله." Following this, the source of Divine Majesty addressed me: "O Muhammad, whoever from your community remembers Me with this name, with a heart free from hypocrisy, I will ensure that they are quenched by these waters." The owner of "Bahr al-Haqaiq" stated that water symbolizes the life-giving essence of knowledge: "و من الماء کل شیء حی," and milk symbolizes the preservation of the original nature that has not been altered by idolatry, carnal desires, innovation, or deviation (i.e., it remains in the same purity and delicacy of the original nature). Wine represents the effusion of divine love, and honey symbolizes the sweetness and delight of proximity to God. In "Al-Tahdhib," from Imam Ja'far al-Sadiq (peace be upon him) and in "Al-Uyun" from Imam Reza (peace be upon him), it is narrated that "بسم الله" is closer to the Greatest Name than the blackness of the eye is to its whiteness.

Surah Al-Fatiha (1): Verses 2 to 4

Translation:

Here is the translated text with the Arabic quotes and references preserved:

 

Every praise, commendation, and gratitude that arises from eternity to eternity from any speaker and praiser is due to God alone and is specifically for the One who possesses all attributes of majesty and beauty, who nurtures and creates all beings, including various types of angels, jinn, humans, wild animals, birds, beasts, and others. He nurtures them all by His power and grants them growth, providing each being with sustenance according to its condition, and arranging the means of its comfort with grace. That God, whose vast mercy encompasses all creatures, has reserved His special mercy for the believers. He is the Sovereign and Ruler of the Day of Judgment and Recompense, which is the Day of Resurrection.

(Explanation of the Verses)

Indication

(الحَمدُ لِلّهِ) In Arabic grammar, the "alif" and "lam" in "الحمد" can signify a definite article or a generic article. If it is a definite article, it refers to the praise that is worthy of His sanctity and is specific to Him. This praise and commendation describe the essence of the One, and it is the praise of the prophets and the friends of God, which is specific to Him. If it is taken generically, it acknowledges that all ranks and degrees of perfection, greatness, and praise from any praiser belong to that Eternal Individual, that Eternal Being: "وَ إِن مِن شَیءٍ إِلّا یُسَبِّحُ بِحَمدِه" (And there is nothing but glorifies Him with praise). All beings, according to their state and speech, glorify and praise the Eternal Being of God. As has been said, there is a difference between praise (حمد) and commendation (مدح); praise is the commendation of a beautiful action that arises from will and choice, while commendation is broader.

Since all actions of God Almighty are voluntary, and each being is in the utmost beauty and perfection, as stated in "الَّذِی أَحسَنَ کُلَّ شَیءٍ خَلَقَهُ" (Surah As-Sajda, 32:7), it is thus stated "الحَمدُ لِلّهِ," which dedicates praise to Himself. Some have said that praise and gratitude have the same meaning, while others assert they have two meanings. Praise is used in the context of acknowledging the good qualities of a person, such as when an Arab praises someone by saying, "حمدته علی شجاته" (I praised him for his bravery) and does not say "شکرته علی ذلک" (I thanked him for that). However, gratitude is broader; it can be used both in the context of praising good qualities and in the context of blessings. Thus, every expression of gratitude is praise, but not every praise is gratitude.

(Explanation of the Words of the Mystics Regarding Praise)

They say that praise is the expression of the perfection of the praised one. Just as glorification (تسبیح) expresses the sanctification and purification of God from the deficiencies of the attributes of created beings, praise expresses and acknowledges the attributes of His beauty, majesty, and perfection. The purification of the Sacred Divine Essence is with all the beautiful names and attributes of the Lord of Glory. Perhaps this is the secret of why we are commanded in the four forms of glorification and others to first purify the Sacred Essence with "بسبحان اللّه" from that which is unworthy of His sanctity and then to adorn Him with "بالحمد للّه" with that which is worthy of His greatness and majesty, as purification precedes adornment; indeed, in reality, purification is the same as adornment.

When we declare in the context of glorification and sanctification that God is not ignorant and powerless, we praise Him with knowledge and power; being ignorant means He is knowledgeable, and being powerless means He is able. This is why some scholars have said that the attributes of perfection of God Almighty are the negation of the deficiencies of created beings. For instance, when we see ignorance and powerlessness as attributes of human deficiency, we affirm that God is free from the deficiencies of creation and attribute the opposite to Him, saying He is knowledgeable and powerful. However, since knowledge, power, and other attributes of the Divine are beyond human comprehension, we negate the opposites in affirming knowledge and power, as if to say that God is neither ignorant nor powerless. It must be understood that the praise and commendation of God Almighty with His attributes of majesty and beauty are not limited to the tongue; a person must engage all their faculties and limbs continuously in praising and thanking that Eternal Being and should not be heedless for a moment of their focus on that incomparable God. The duty of the tongue is to articulate these words, such as "الحمد للّه," "سبحان اللّه," "شکرا للّه," and similar phrases that have been commanded to us in the context of servitude and gratitude. The duty of the heart, after attaining complete knowledge, is to be present and attentive to the One whose praise and commendation is being offered. The duty of the limbs is to compel each limb to perform the act for which it was created, not merely to seek personal benefit from the act but to act in a way that others can also benefit from it. This is the essence of humanity. Therefore, if you truly wish to be among those about whom it is said, "و قلیل من عبادی الشکور" (And few of My servants are grateful) and to be counted among the praisers and grateful, your heart, tongue, and all your limbs must be in a state of gratitude. You should utilize the blessings and successes you have received—whether in wealth, knowledge, strength, position, or rank—in the path of God Almighty and share these with others. As Sheikh Saadi said:

"شکرانه بازوی توانا بگرفتن دست ناتوان است" (The gratitude of a strong arm is in taking the hand of the weak).

Qaysari has said, "My praise is my speech, my actions, and my state. My tongue is the interpreter of the praise that the prophets have spoken, and with my limbs and faculties, I praise Him by serving and worshiping Him and compelling myself to carry out His commands and directing my attention to His noble countenance."

Just as it is essential for a person to verbally praise and thank their Lord, they must also express gratitude with all their limbs and serve with all their faculties and faculties. This way of thanking is made possible when a person compels each limb to perform the action it is mandated to do in a lawful manner (عبادة للحق و انقیادا لامره), not for personal gains. However, the essence of gratitude is the manifestation of the soul and heart with beautiful attributes and the perfections of knowledge and action, and to adorn oneself with divine morals. Indeed, as the prophets have stated, people are commanded to adorn themselves with divine ethics so that good character becomes their nature.

(Explanation of the Three Attributes of God Almighty)

In this blessed Surah, after the name of His Majesty, God reminds us of three attributes of His beauty and grandeur. The first is that He possesses both general and specific mercy, which nurtures all beings in His vast mercy and provides them with sustenance from His infinite grace.

The second attribute is that He is the Lord and nurturer of all worlds and stages of existence, from the realm of the immaterial to the material world and the elements, encompassing everything in between: the realm of the immaterial, the world of angels, the world of humans, the world of jinn and spirits, the world of terrestrial and aquatic animals, the world of inanimate objects, and the world of plants. Each of these has its own ranks, classes, and degrees, and He nurtures and sustains each according to its capacity and suitability, with all being under His training and care, honored by His grace. In summary, the infinite worlds, which no one besides God knows, all flourish under His nurturing, receiving sustenance according to their conditions, and He provides them with what is necessary for existence, survival, and social and individual life with grace.

He is the great Lord who has nurtured humanity with various and countless blessings and has shaped the body of each individual in the best form: "لَقَد خَلَقنَا الإِنسانَ فِی أَحسَنِ تَقوِیمٍ" (Indeed, We have created man in the best stature) (Surah At-Tin, 95:4). He has connected the inner self of humanity to the higher realm, making the heart a throne and a place of divine mercy and love. "قلب المؤمن عرش الرحمن" (The heart of the believer is the throne of the Most Merciful).

All material beings were created through his existence, and He made the heart a treasure house of eternal secrets and a repository of divine light. He has crowned humanity with the diadem of honor: "لَقَد کَرَّمنا بَنِی آدَمَ" (Indeed, We have honored the children of Adam) (Surah Al-Isra, 17:70). From each of the great worlds, He has placed an example in the small world of humanity: "أ تزعم انک جرم صغیر و فیک انطوی العالم الاکبری" (Do you claim to be a small creature while the great universe is folded within undefined.

And He has created all material beings through His existence, making His heart the treasure of eternal secrets and the repository of divine lights. He has chosen him and adorned him with the crown of dignity, as stated: **"لَقَد كَرَّمنا بَنِي آدَمَ"** (Indeed, We have honored the children of Adam) [Surah Al-Isra, 17:70], and He has placed an exemplar of every realm within the microcosm of human existence: **"أَتَزْعُمُ أَنَّكَ جُرْمٌ صَغِيرٌ وَفِيكَ انطَوَى الْعَالَمُ الْأَكْبَرُ"** (Do you think you are a small creature while the great world is enfolded within you?) [Mawla Ali (ع)].

 

Thus, He demonstrates His wisdom and greatness to the worlds and makes humanity indebted to His grace. In the interpretation of "روح البیان," it is stated that Allah has nurtured humanity and honored their souls through the transformations and the overflow of divine lights within their faculties. He has educated their innermost selves with His mercy and guided the worshippers through the laws of the Sharia, enlightening the secrets of the lovers with the light of truth and refining the hearts of seekers with the pure and exalted manners of the path. He who made the ear of man hearing, the eye seeing, and the tongue speaking.

 

The term "رب" has several meanings: lord, master, nurturer, and caretaker, owner, reformer, and giver of existence, among others. Regarding whether "رب" is considered one of the inherent attributes of the Divine Essence or one of the attributes of His actions, scholars have debated. They say that if we take "رب" in the sense of being self-sufficient and the sustainer of all beings, it falls under the attributes of the essence. However, if understood in terms of meanings such as lord, master, and similar definitions, it is classified as an attribute of action.

 

### (Third Attribute of Majesty)

 

He is the Master and Ruler of the Day of Judgment. On that day, there will be no one who can claim ownership except for the Divine Essence. In "مَالِكِ يَوْمِ الدِّينِ," there are eleven accepted readings. If we aim to explore each and provide evidence for them, the discussion would become lengthy, and our intention is brevity.

 

Two of those eleven readings, which are well-known, are "مالك" with an "alif" and a kasrah on the "lam," and "ملک" without an "alif," with a kasrah on the "lam" and "kaf." If "مالك یوم الدین" is recited, it means that the Lord, who is the Most Merciful and Most Compassionate, is the owner and master of the Day of Resurrection, where no one will claim ownership. Conversely, if it is recited as "ملک یوم الدین," it signifies that the Merciful and Compassionate is the sovereign and ruler of the Day of Resurrection, where judgment and sovereignty belong solely to Him.

 

As for why the ownership and sovereignty are emphasized in relation to the Day of Judgment, considering that He is the owner of everything in all realms, there is nothing in this world or the hereafter that lies outside of His power and dominion. It has been answered that since there have been individuals in this world who claimed ownership and authority, such as Pharaoh and Nimrod, and others who regard themselves as rulers—each person claiming ownership over their possessions and earthly monarchs asserting their sovereignty—it is meant to convey that on that day, no one will be found making such claims.

 

Indeed, the Day of Judgment is when the veil will be lifted, and the truth will become apparent to all of humanity. At that moment, everyone will realize that the contingent being lacks everything, even ownership of their own self, let alone anything else. Therefore, the exclusivity of ownership on that day may stem from the revelation that Allah's ownership will be manifest and evident to all, not that He will strip ownership from others and claim it for Himself, as some may assume. Rather, it is a matter of His ownership becoming apparent.

### Page 44

 

On that day, when the truth becomes evident, everyone will understand that there has never been and will never be a sovereign or a king other than Allah. This may refer to the divine statement made after the annihilation of all beings, "لِمَن‌ِ المُلک‌ُ الیَوم‌َ" (To whom belongs the dominion today?) to which He Himself will respond, "لِلّه‌ِ الواحِدِ القَهّارِ" (To Allah, the One, the Subduer). On that day, no one will claim ownership except for the essence of the One. In an instant, He will hold the creatures accountable, rewarding each according to their deeds: "ان کان خیرا فخیرا و ان کان شرا فشرا."

 

### The Secret of the Repetition of "رحمن" and "رحیم"

 

Two noteworthy points arise here that I must highlight: 

First, Allah has mentioned the attributes "رحمن" and "رحیم" twice in the blessed Surah, once after "بسم الله" and once after "العالمین." Certainly, there are hidden secrets in this. One possible interpretation is that it serves as a reminder and instruction for us to repeatedly utter these two blessed names, to keep them in our hearts, and to reinforce them within ourselves. Thus, we may become recipients of Allah's specific and general mercy. Scholars who have understood the properties and effects of certain things through experience believe that self-suggestion can produce significant outcomes. For instance, if a patient repeatedly tells themselves morning and evening, "I feel much better today, and my illness has diminished," this self-suggestion may indeed alleviate or even heal their condition.

 

This may arise from the fact that when words enter the ear via the tongue and reach the common sense, they are then recorded in the imagination. If the action is repeated, the words and meanings penetrate the mind and become deeply rooted within the psyche, making it difficult to remove them. Consider how an infant, who is unable to speak, gradually develops the ability to produce sounds and speak words after being repeatedly exposed to them. If those words had not been suggested to them, where would such power and capability have arisen? This is why our leaders have commanded us to constantly mention Allah with our tongues and with awareness in our hearts so that the meanings of the words penetrate our hearts and the truth becomes manifest. Many erroneous beliefs prevalent among people are based on the principle that they originated from a single utterance heard from someone else and, through repetition and suggestion from others, became ingrained in their minds, eventually becoming a mental habit.

 

You can see how, night and day, we repeatedly recite the names and attributes of Allah in prayers and other contexts, yet their meanings do not penetrate our hearts, and they do not increase our knowledge and understanding. This is because we have settled for mere verbal utterance without any attention to their meanings. We do not reflect on why we have been commanded to repeat the remembrance of Allah or to utter words of praise and glorification. We are unaware of the secrets and points concealed in these words, nor do we recognize the wisdom behind their impact on our souls, leading the meanings of these words to become ingrained in our spirits, thus acquiring knowledge and understanding.

 

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The qualities of noble humanity will take root within us when words and remembrances penetrate the heart. If not, they are like a mark drawn on water, lacking permanence and stability. Remembrance that does not accompany the heart enters through one ear and exits through the other; the heart remains unaffected by it.

 

### Other Points Mentioned Here

 

In the interpretation of "روح البیان," six possibilities are presented, which I will summarize: 

1. The mercy contained in "بسم الله" is inherent mercy, while in "الفاتحة," it is acquired mercy. 

2. The repetition of the word "رحمن" indicates that "بسم الله" is not part of Surah Al-Fatiha. 

3. It instructs the servants to frequently utter these two attributes, as abundant remembrance of Allah signifies His friendship. 

4. It elucidates that "رَبِّ العالَمِینَ" (Lord of the Worlds) is the one whose merciful attribute encompasses all beings, providing sustenance and nurturing through His universal mercy. 

5. It indicates that praise and glorification of the Lord lead to divine mercy encompassing humanity. The first human to praise Allah was Prophet Adam (ع), who said "الحمد للّه" after sneezing, to which Allah responded, "رحمک اللّه یا آدم." 

6. The repetition emphasizes that Allah is the active agent and sustains His creatures through His attribute of mercy.

 

### Regarding Surah Al-Fatiha

 

In Surah Al-Fatiha, the attribute of mercy is mentioned first, followed by the attribute of lordship, and then His sovereignty on the Day of Judgment. Within this structure, there are indeed secrets and insights. It may allude to the fact that through His merciful attribute and expansive divine grace, He brings beings from the realm of non-existence into existence. After creation, through His lordship, He nurtures all beings, guiding each to their appropriate perfection. Furthermore, in the hereafter, He bestows a new life upon humanity, rewarding righteous deeds with good and punishing evil deeds. This is the ultimate grace and benevolence towards humanity; after bestowing the gift of existence and crowning them with dignity—"و لقد کرّمنا بنی آدم"—He enriches them with various blessings, guiding every individual through the stages of creation to achieve their ultimate perfection.

 

This illustrates that the lexical arrangement aligns with the conceptual arrangement. The divine and overflowing position, stemming from Allah’s vast mercy, precedes the position of lordship, as nurturing occurs after creation. The delivery of mercy, whether as reward or punishment, follows the completion of existence. Therefore, the origin and emergence of existence stem from His divinity and mercy, while the stability and continuity of beings rely on His lordship and nurturing. The return of all beings is also towards Him: **"هُوَ الأَوَّلُ وَ الآخِرُ وَ الظّاهِرُ وَ الباطِنُ."**

 

Some interpreters have noted that in Surah Al-Fatiha, five names of Allah are mentioned: اللّه, رب, رحمن, رحیم, and مالک. 

In the context of divine instruction, the servant seems to say: 

"O Allah, You have brought me from non-existence into existence; thus, You are my deity and creator. You have nurtured me and elevated me from imperfection to perfection; therefore, You are my Lord and nurturer. I have sinned and disobeyed; Your mercy has concealed my faults; thus, You are the Most Merciful. I repent, and You forgive; therefore, You are the Most Compassionate. There must be a day of reckoning where I receive the consequences of my actions; thus, You are the Sovereign and King of the Day of Judgment."

 

### Verse

 

[Surah Al-Fatiha (1): Verses 5 to 7] 

**إِیّاکَ نَعبُدُ وَ إِیّاکَ نَستَعِینُ (5) اهدِنَا الصِّراطَ المُستَقِیمَ (6) صِراطَ الَّذِینَ أَنعَمتَ عَلَیهِم غَیرِ المَغضُوبِ عَلَیهِم وَ لا الضّالِّینَ (7)**

 

**Translation:** 

"We worship You alone, and we seek help from You alone. Guide us on the straight path—the path of those upon whom You have bestowed Your grace, not of those who have evoked [Your] anger or of those who are astray."

 

### Explanation of the Verses

 

After praising and glorifying Allah, acknowledging His divinity, lordship, and infinite mercy, and recognizing that He is both the source and the ultimate purpose of existence—since all returns are toward Him, the Master and Ruler of the Day of Judgment—it seems that the servant first praises the unseen God. Once familiarity is established, they directly address Him with "إِیّاکَ نَعبُدُ وَ إِیّاکَ نَستَعِینُ."

 

### (Lexical Order Corresponding to Conceptual Order)

 

Indeed, there are hidden secrets and symbols within this order. The arrangement may hint at levels of knowledge and the path of human progression along the road of perfection. Initially, a person must rationally and logically establish the existence of the Creator, speaking in acknowledgment of the existence of the Divine, who possesses all attributes of perfection and is free from all possible deficiencies. Then, through diligent effort—through spiritual exercises, worship, and moral refinement—they should elevate their spiritual journey from "علم الیقین" to "عین الیقین," which is the boundary between servitude and lordship: **"العبودیة جوهرة کنهها الرّبوبیّة."**

 

They may attain knowledge to the level of witnessing, perceiving Allah with the eye of the heart, which is far clearer and more insightful than the eye of the flesh. They communicate with Him, engage in servitude, and express their subservience while seeking His generosity. In the interpretation by Al-Baydawi, he provides a summary that I will translate: