Al-Fatihah

It is a custom among all people to begin every important and good work in the name of an elder or a great person. The first brick of a great building is laid in the name of a person for whom there is great heartfelt affection, meaning they attribute that work to their favorite personality. But would it not be better, to give permanence to a program and to sustain a mission, to attribute it to a Being who is enduring, everlasting, and in whose essence there is no trace of annihilation? All the existents of this world are subject to decay and are heading towards decline. Only that thing will remain which is associated with that eternal Being. If the names of the prophets and messengers remain, it is because of their connection with the Lord of the worlds and their steadfastness on justice and truth, and this is a connection that knows no decline. If the name of Hatim remains, it is because of generosity, which is not subject to decay. Among all existents, only the Being of God is eternal and everlasting. Therefore, all matters should be started in His name. All things should be placed under His protection, and help should be sought from Him alone. This is why the Quran begins with Bismillah al-Rahman al-Rahim. One's affairs should not be associated with God merely in name, but a connection should be made with God in reality and in fact, because this connection will guide a person on the right path and keep them from all kinds of deviation. Such a work will certainly reach completion and will be a cause of blessing. This is why we read in a famous hadith of the Messenger of Allah PBUH & His Pure Progeny: کل امر ذی بال لم یذکر فیہ اسم اللہ فھو ابتر Any important matter that is started without the name of God will meet with failure. (Reference: Tafsir al-Bayan, Volume 1, p. 461, with reference to Bihar, Volume 6, Chapter 58). Whatever work a person wants to perform, they should say Bismillah, and the action that begins with the name of God is blessed. Imam Baqir (alayhis salam) says: When you are about to start any work, big or small, say Bismillah so that it may be blessed and also full of peace and safety. In summary, the permanence and survival of any action depends on its connection with God. In this context, when God Almighty sent down the first revelation to the Noble Prophet PBUH & His Pure Progeny, He commanded him to begin the great responsibility of propagating Islam in the name of God. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ We see that when Prophet Nuh boarded the ark in the midst of an astonishing and extremely severe storm, the waves of water were as high as mountains, and at every moment, countless dangers were faced. In such a situation, to reach the destination and to overcome the difficulties, he commanded his companions to say Bismillah when the ark moved and when it stopped. وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللّهِ مَجْرِےهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ (Hud, verse 41). Consequently, with divine grace, they successfully completed this perilous journey and disembarked from the ark with peace and safety. As is the divine command: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ The command came, 'O Nuh! Disembark (from the ark) with peace from Us and blessings upon you and upon the communities with you' (Hud, verse 48). When Prophet Sulaiman wrote a letter to the Queen of Sheba, he made Bismillah its heading. إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ This (letter) is from Sulaiman, and indeed, it is Bismillah al-Rahman al-Rahim (Naml, verse 30). On this basis, all the Surahs of the Wise Quran begin with Bismillah, so that the primary objective of guiding humanity to righteousness and felicity may be met with success and be accomplished without any loss. Only Surah Taubah is a Surah at the beginning of which we do not see Bismillah, because it begins with a declaration of war against the criminals and treaty-breakers of Makkah. Therefore, on such an occasion, mentioning the attributes of God as Rahman and Rahim is not appropriate. Here, it is necessary to pay attention to a point, which is that everywhere Bismillah is said, not Bism al-Khaliq or Bism al-Razzaq, etc. The reason for this is that the word 'Allah' is comprehensive of all the names and attributes of God. Its details will come shortly. Other names besides 'Allah' point to certain perfections, for example, Creatorship, Mercy, etc. From this, this reality also becomes clear that saying Bismillah at the beginning of every work, while it is for seeking help from God, it is also...is also for beginning in the name of. Although our great commentators have considered seeking help and beginning as separate from each other, the summary is that beginning and seeking help are both inseparable concepts here. In any case, when all tasks are begun with reliance on the power of God, since God's power is superior to all powers, we begin to feel more strength and power within ourselves. We strive with more confidence. There is no fear of the greatest of difficulties, and despair does not arise. And along with this, a person's intention and actions remain purer and more sincere. However much is discussed in the commentary of this verse, it is insufficient, because it is famous that Hazrat Ali (علیہ السلام) continued to explain the tafseer of بسم اللہ to Ibn Abbas from the beginning of the night until the morning. When morning came, he had not moved beyond the "Ba" of بسم. We conclude this discussion here with a saying of that very personage (علیہ السلام). In future discussions, other issues related to this topic will be discussed. Abdullah bin Yahya was among the lovers of Amir al-Mu'minin (علیہ السلام). Once, he came into his presence and, without saying بسم اللہ, sat on a cot that was lying there. Suddenly, he tilted and fell to the ground. His head was split open. Hazrat Ali (علیہ السلام) passed his hand over his head, and his wound healed. He said, "Do you not know that the Noble Prophet PBUH & His Pure Progeny narrated this hadith to me from God, that any task which is started without the name of God remains incomplete?" (Abdullah says) I submitted, "May my parents be sacrificed for you, I know this and will not abandon it after this." He said, "Then you have been blessed with good fortune." Imam Sadiq (علیہ السلام), while narrating this same hadith, said: It often happens that some of our Shia omit بسم اللہ at the beginning of a task, and God afflicts them with some hardship so that they may be awakened, and at the same time, this mistake is also washed away from their book of deeds. (Reference: سفینة البحار، جلد اول، ص۶۳۳۔)

Among Shi'a scholars and researchers, there is no disagreement on the issue that Bismillah is a part of Surah al-Hamd and other surahs of the Quran. The text of Bismillah being recorded at the beginning of all surahs is, in principle, living proof that it is a part of the Quran, because we know that nothing extra has been written in the text of the Quran, and Bismillah has been present at the beginning of the surahs from the time of the Prophet PBUH & His Pure Progeny until today. As for the scholars of Ahl al-Sunnah, the author of Tafsir al-Manar has recorded their statements, the details of which are as follows: The past scholars of Ahl Makkah, the jurists, the reciters including Ibn Kathir, among the reciters of Ahl Kufa, 'Asim and al-Kisa'i, and some of the Sahaba and Tabi'in from Ahl Madinah, likewise Shafi'i in his new book and his followers, as well as Thawri and Ahmad in their statements, believe that Bismillah is part of the surah. Similarly, according to the Imamiyyah scholars and their statements, among the Sahaba, 'Ali (alayhis salam), Ibn 'Abbas, 'Abdullah ibn 'Umar, and Abu Hurayrah, and among the Tabi'in, Sa'id ibn Jubayr, 'Ata, Zuhri, and Ibn Mubarak also held this view. He then further writes that their most important proof is that the Sahaba and those who came after them are agreed that Bismillah is mentioned at the beginning of all surahs except Surah Bara'at, while they unanimously advised one another to keep the Quran pure from everything that is not a part of it. This is why they did not mention 'Amin' at the end of Surah al-Fatihah. After this, he has quoted from the followers of Malik and Abu Hanifa and some other people that they considered Bismillah to be an independent verse that was revealed to mark the beginning of the surahs and to act as a separator between them. He has quoted from a well-known jurist of Ahl al-Sunnah and some reciters of Kufa that they considered Bismillah to be a part of Surah al-Hamd but not a part of the other surahs. (Reference: Tafsir al-Manar, Volume 1, pp. 39, 40.) From this discussion, it becomes clear that a definite majority of Ahl al-Sunnah also considers Bismillah to be a part of the surah. Now we present some narrations that have been transmitted through Shi'a and Sunni chains in this regard (we admit that there is no scope here to mention all the hadiths on this subject, and they pertain to juristic discussion). 1. Mu'awiyah ibn 'Ammar (who was a lover and devotee of Imam al-Sadiq (alayhis salam)) says: I asked the Imam, "When I begin to pray, should I recite Bismillah at the beginning of al-Hamd?" He replied, "Yes." (Reference: al-Kafi, Volume 3, p. 312.) 2. Al-Daraqutni, who is among the scholars of Ahl al-Sunnah, has narrated with a sahih (authentic) chain from Hazrat 'Ali (alayhis salam): A person asked him, "What is the Sab' al-Mathani (the Seven Oft-Repeated Verses)?" He replied, "Surah al-Hamd." The person submitted, "But Surah al-Hamd has six verses." He replied, "بسم اللہ الرحمن الرحیم is also one of its verses." (Reference: al-Ittifaq, Volume 1, p. 136.) 3. The famous hadith scholar of Ahl al-Sunnah, al-Bayhaqi, narrates with a sahih chain through the channel of Ibn Jubayr as follows: استرق الشیطان من الناس اعظم آیة من القرآن بسم اللہ الرحمن الرحیم . The devil-like people have stolen the greatest verse of the Quran, بسم اللہ الرحمن الرحیم (this is an allusion to the fact that it is not recited at the beginning of the surahs). (Reference: al-Bayhaqi, Volume 2, p. 50). In addition to all this, it has always been the practice (sirah) of the Muslims that when reciting the Glorious Quran, they have recited Bismillah at the beginning of every surah. It is established by tawatur (mass transmission) that the Noble Prophet PBUH & His Pure Progeny also used to recite it. How is it possible that something which is not a part of the Quran was always recited by the Prophet PBUH & His Pure Progeny and the Muslims as part of the Quran, and that they always continued this practice? As for the possibility raised by some that Bismillah is an independent verse which, while being a part of the Quran, is not a part of the surahs, this possibility appears extremely weak and feeble because the concept and meaning of Bismillah indicate that it is for commencement and beginning, not that it holds a separate and independent significance. In fact, this thought is indicative of rigidity and severe prejudice, and it seems as if every possibility is being presented just to maintain one's own position, and a verse like Bismillah is being declared an independent verse, separate from what precedes and follows it, while its content loudly proclaims it to be a heading and a beginning for the discussions that follow. One objection, however, is worthy of consideration, which the opponents present at this point. They say that when counting the verses of the Quran's surahs (except for Surah al-Hamd), Bismillah is not counted as a verse; rather, the first verse is considered to be the one after Bismillah. The answer to this objection has been given with clarity by Fakhr al-Din al-Razi in Tafsir al-Kabir. He says: There is no harm if Bismillah is a separate verse in Surah al-Hamd and is considered a part of the first verse in other surahs (in this way, for example, in Surah al-Kawthar, بسم اللہ الرحمن الرحیم انا اعطیناک الکوثر would all be counted as one verse). In any case, the matter is so clear that it is said: One day, during his rule, Mu'awiyah did not recite Bismillah in the congregational prayer. After the prayer, a group of the Muhajirun and Ansar called out, saying: "اسرقت ام نسیت" meaning, "Did you steal it, or did you forget, O Mu'awiyah?" (Reference: al-Bayhaqi, Part 2, p. 49. Al-Hakim in al-Mustadrak, Part 1, p.has recorded this narration in 233 and declared it authentic.)

In the recitation of Bismillah, the first word we encounter is "ism". According to the scholars of Arabic literature, its origin is "sumuw" on the pattern of "'uluw," which means elevation and loftiness. The reason all names are called "ism" is that through it, the concept of everything enters the stage of appearance and elevation from concealment, or it is because a word, after becoming a name, acquires meaning. It emerges from the state of being meaningless and insignificant and thus attains elevation and loftiness. In any case, after the word "ism," we come to the word "Allah," which is the most comprehensive of God's names. If one looks at the names of God that have appeared in the Holy Quran or other Islamic sources, it becomes clear that they each reflect a single attribute of God. However, the name that points to all divine attributes and perfections—in other words, the one that encompasses the attributes of majesty (jalal) and beauty (jamal)—is only "Allah." This is why God's other names are usually mentioned as an attribute of the word "Allah." For example, a few are mentioned: Ghafoor and Raheem: This attribute points to God's attribute of forgiveness: فان اللہ غفور رحیم (Baqarah, 226). Samee' and 'Aleem: Samee' indicates that God is aware of all things that are heard, and 'Aleem indicates that He is knowledgeable of all things. فان اللہ سمیع علیم (Baqarah, 227). Baseer: This word shows that God is aware of all things that are seen: واللہ بصیر بما تعملون (Hujurat, 18). Razzaq: This attribute points to the aspect of His providing sustenance to all beings, Dhul-Quwwah manifests His power, and Mateen introduces the firmness of His actions and plans: ان اللہ ھو الرزاق ذو القوة المتین (Dhariyat, 58) Khaaliq and Baari': These point to His attribute of origination and creation, and Musawwir tells of His fashioning: ھو اللہ الخالق الباری المصور لہ الاسماء الحسنی (Hashr, 24) It has become clear that "Allah" is the most comprehensive of all of God's names. This is why we see in a single verse that many names are predicated on "Allah": ھو اللہ الذی لا الہ الا ھو الملک القدوس السلام المومن المھیمن العزیز الجبار المتکبر۔ Allah is He besides whom there is no god. He is the Absolute Sovereign, the Pure, free from all oppression and tyranny, the Giver of Peace, the Guardian of all, the Mighty, the One who is never defeated and is dominant and overpowering over all beings, and the Majestic (Hashr 23). A clear testament to the comprehensiveness of this name is that the declaration of faith and monotheism (Tawhid) can only be expressed with the phrase "La ilaha illa Allah." Phrases like "La ilaha illa al-'Aleem... illa al-Khaaliq... la ar-Razzaq" and other such sentences cannot, by themselves, be proof of Tawhid and Islam. This is why when people of other religions wish to refer to the God of the Muslims, they mention the word "Allah," because the praise and description of the Lord of the Worlds with the word "Allah" is specific to the Muslims.

It is well-known among a group of exegetes that the attribute of Rahman points to universal mercy. This is the mercy that is for friend and foe, believer and disbeliever, the righteous and the wicked—in short, for everyone. This is because the rain of His countless mercies reaches all, and His table of blessings is spread everywhere. His servants benefit from the manifold splendors of life. They obtain their sustenance from His table, upon which innumerable bounties are placed. This is the same general mercy that has encompassed the world of existence, and all are immersed in this ocean of mercy. Rahim points to the special mercy of the Lord of the worlds. This is the mercy that is specific to His obedient, righteous, and compliant servants, because, on the basis of faith and righteous deeds, they have earned the merit to benefit from this special mercy and grace, which is not the share of sinners and corrupters. One thing that may point to this same meaning is that the word "Rahman" is used absolutely everywhere in the Quran, which is a sign of its generality, whereas "Rahim" is sometimes mentioned in a restricted sense, for example, `wakaana bil mu'mineena raheema` (And He is ever Merciful [Rahim] to the believers. Al-Ahzab: 43), and sometimes in an absolute sense, as in Surah Al-Hamd. In a narration, it is reported that Imam Sadiq (peace be upon him) said: `Wallahu ilahu kulli shay'in, al-Rahmanu bi-jamee'i khalqihi, al-Raheemu bil-mu'mineena khaassah.` (Reference: Al-Mizan, with chains from al-Kafi, Tawhid al-Saduq, and Ma'ani al-Akhbar.) God is the deity of all things. He is Rahman to all His creation and Rahim specifically to the believers. Another aspect is that Rahman is a form of hyperbole (sigha mubalagha), which in itself is an independent proof of the generality of His mercy, and Rahim is a permanent adjective (sifat mushabbah), which is a sign of permanence and continuity, and this can only be specific to the believers. Another piece of evidence is that Rahman is one of the specific names of God, and this word is not used for anyone else, whereas Rahim is an attribute that is used for God and for His servants. As Allah says for the Holy Prophet (peace be upon him and his progeny): `Azeezun 'alayhi ma 'anittum hareesun 'alaykum bil mu'mineena ra'ufun raheem.` Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful (Rahim). (At-Tawbah, 128). In another hadith, it is narrated from Imam Sadiq (peace be upon him): `Al-Rahmanu ismun khaassun bi-sifatin 'aammah, wal-Raheemu ismun 'aammun bi-sifatin khaassah.` Rahman is a specific name with a general attribute, and Rahim is a general name with a specific attribute. (Reference: Majma' al-Bayan, vol. 1, p. 21) Meaning, Rahman is a name that is specific to God, but the concept of His mercy within it encompasses everyone. Despite this, we see that Rahim is also used as a general attribute. However, there is no obstacle to it [being used in a specific sense]. The distinction that has been made is according to the original lexicology, but exceptional cases are found. The words of one of the best and most famous supplications of Imam Hussain (peace be upon him), known as Dua-e-Arafa, are: `Ya Rahman ad-dunya wal-akhirah wa Raheemahuma.` O Rahman of the world and the Hereafter, and the Rahim of them both. We conclude this discussion with a meaningful and clear hadith from the Holy Prophet (peace be upon him and his progeny). He said: `Inna Allaha 'azza wa jalla mi'atu rahmatin, wa innahu anzala minha wahidatan ilal-ardi fa-qasamaha bayna khalqihi, biha yata'atafoona wa yatarahamoona, wa akhkhara tis'an wa tis'eena li-nafsihi yarhamu biha 'ibadahu yawm al-qiyamah.` Verily, Allah the Almighty has one hundred parts of mercy. He sent down one of them to the earth and distributed it among His creation. It is by this that they show affection and mercy to one another. But He has kept ninety-nine parts of mercy for Himself, with which He will show mercy to His servants on the Day of Resurrection. (Majma' al-Bayan, vol. 1)

It is noteworthy that all the surahs of the Quran (except for Surah Bara'ah, the reason for which has been explained) begin with Bismillah, and in Bismillah, after the specific name "Allah," only the attribute of mercy is mentioned. This gives rise to the question: why are the other attributes not mentioned here? If we pay attention to one point, the answer to this question becomes clear. It is that at the beginning of every task, it is necessary to seek help through an attribute whose effects encompass the entire world, which surrounds all beings, and which grants salvation to the afflicted in times of crisis. It is appropriate to hear this reality in the language of the Quran. The divine command is: و رحمتی وسعت کل شئی My mercy encompasses all things. (Al-A'raf, 156) In another place, the Almighty Lord has stated a supplication of the bearers of the Throne as follows: ربنا وسعت کل شئی رحمة۔ Our Lord, You have encompassed all things in mercy. (Al-Mu'min, 7) We see that the noble prophets, for salvation from extremely difficult and exhausting events and from the clutches of dangerous enemies, take refuge in the mantle of God's mercy. The people of Musa (peace be upon him) cry out for salvation from the oppression of the Pharaoh's people: و نجنا برحمتک ۔ And save us by Your mercy. (Yunus, 86) Regarding Prophet Hud (peace be upon him) and his followers, it is stated: فانجیناہ والذین معہ برحمة منا۔ So We saved him and those with him by mercy from Us. (Al-A'raf, 72) The principle is that when we ask God for a need, we should call upon Him with attributes that are related and connected to that need. For example, when Prophet Isa (peace be upon him) asks for the heavenly table (a special meal), he says: اللھم ربنا انزل علینا مائدة من السماء و ارزقنا و انت خیر الرازقین۔ O Allah, our Lord, send down to us a table [spread with food] from the heaven and provide for us, and You are the best of providers. (Al-Ma'idah, 114) God's great prophet, Nuh (peace be upon him), also teaches us this same lesson. When he wants to disembark from the ark at a suitable place, he supplicates thus: رب انزلنی منزلا مبارکا و انت خیرالمنزلین۔ My Lord, let me land at a blessed landing place, and You are the best to accommodate [us]. (Al-Mu'minin, 29) Prophet Zakariyya (peace be upon him) prays to God for a child who would be his successor and heir. He describes Him as the Best of inheritors: رب لا تذرنی فردا و انت خیر الوارثین۔ My Lord, do not leave me alone [with no heir], and You are the best of inheritors. (Al-Anbiya, 89) When starting a task with the name of God, it is necessary to attach oneself to the mantle of God's vast mercy—a mercy that is both general and specific. For the progress of tasks and for success in difficulties, is there any attribute better than these? A noteworthy point is that the power which possesses a universality like the force of gravity, which connects hearts to one another, is this very attribute of mercy. Therefore, for the creation to establish a relationship with their Creator, this same attribute of mercy should be utilized. True believers, by saying Bismillah-ir-Rahman-ir-Rahim at the beginning of their tasks, detach themselves from all other things, connect their hearts only with God, and seek help and support from Him alone—the God whose mercy has overshadowed everything, and there is no being that does not benefit from it. From Bismillah, this lesson can be clearly derived: the foundation of every act of God Almighty is mercy, and retribution or punishment is an exceptional case. Punishment does not materialize unless definitive factors arise. As we read in the supplication: یا من سبقت رحمتہ غضبہ۔ O He whose mercy has preceded His wrath. (Dua Jawshan Kabeer) Man should conduct his life's program in such a way that he establishes mercy and love as the foundation of every action, and adopts severity and harshness only when necessary. Out of the 114 surahs of the Holy Quran, 113 begin with mercy, and only one surah, At-Tawbah, begins not with Bismillah but with a declaration of war and severity.

After "Bismillah," which is the beginning of the Surah, the first responsibility of the servants is to remember the great Originator of the world of existence and His infinite blessings. Those countless blessings that have encompassed our entire being guide us towards the gnosis of the Lord of the worlds; in fact, this is the very reason for this path, because when a person receives a blessing, he immediately wants to recognize the Bestower of that blessing and, in accordance with the command of nature (fitrah), stand up to express his gratitude and fulfill the right of giving thanks. This is why the scholars of 'Ilm al-Kalam (theology), in the first discussion of this science, when they speak about the cause and reason for the gnosis of God, say that according to the natural and rational decree, the gnosis of God is obligatory because thanking the benefactor for his benevolence is obligatory. When we say that guidance to gnosis is obtained through His blessings, the reason is that the best and most comprehensive way to recognize God (the Originator) is to study the mysteries of creation. Among these, in particular, is the existence of those blessings that connect the lives of humankind with one another. For these two reasons, Surah Al-Fatihah, the Opening of the Book, begins with "Al-Hamdu Lillahi Rabbil-'Alamin." To reach the depth and greatness of this sentence, it is necessary to pay attention to the difference between *hamd*, *madh*, and *shukr*, and its consequences. *Hamd*: In the Arabic language, praise for a good voluntary act or a good quality is called *hamd*. Meaning, when someone thoughtfully performs a good deed or chooses a good quality that is the source of good voluntary actions, the praise and commendation given for it is called *hamd* and praise. *Madh*: The meaning of *madh* is to offer any kind of praise, whether it is in response to a voluntary act or an involuntary one. For example, if we praise a precious pearl, Arabs would call it *madh*. In other words, the concept of *madh* is general, whereas the concept of *hamd* is specific. *Shukr*: The concept of *shukr* is more limited than both *hamd* and *madh*. *Shukr* refers only to praise in response to a reward and benevolence—a reward and benevolence that reaches us from another with their consent and willingness. (However, from one aspect, *shukr* also has a generality because thanks can be expressed with both the tongue and actions, whereas *hamd* and *madh* are generally only with the tongue.) Now, if we pay attention to the point that in the technical sense, the *alif* and *lam* of "Al-Hamd" are for genus (*jins*) and here give the meaning of generality, then the conclusion will be that every kind of praise and commendation is exclusive to that God who is the Master and Lord of all the worlds. To the extent that any person who is a source of goodness and blessing, be it a prophet or a divine guide who illuminates hearts with the light of guidance and teaches lessons, any generous person who shows generosity, and any physician who dresses a life-threatening wound—the origin of their praise is also the praise of God, and their commendation is, in reality, His commendation. Indeed, if the sun radiates light, the clouds shower rain, and the earth gives us its blessings, all of this is also from Him; therefore, the return of all praises is to that blessed Being. In other words, "Al-Hamdu Lillahi Rabbil-'Alamin" is an indication towards the Oneness of Essence (*Tawhid al-Dhat*), the Oneness of Attributes (*Tawhid al-Sifat*), and the Oneness of Actions (*Tawhid al-Af'al*) (pay special attention to this point). Here, Allah is described with "Rabbil-'Alamin." In principle, this is a proof presented with the claim. As if someone were asking why all praises are exclusive to Allah, the answer is being given that it is because He is the *Rabbil-'Alamin*, meaning the Lord of the inhabitants of all the worlds. It is stated in the Noble Quran: *Alladhee ahsana kulla shay'in khalaqah*. Meaning, God is He who perfected the creation of all things (Sajdah, 7). He also said: *Wa ma min dabbatin fil-ardi illa 'alallahi rizquha*. The provision of every creature that moves on the earth is upon God (Hud, 6). From the word *hamd*, it is clearly understood that God Almighty has created all these gifts and good things by His own will and choice, and this is contrary to the viewpoint of those who say that God, like the sun, is a compelled source of bounty. It is also noteworthy here that *hamd* is not only necessary at the beginning of a task but is also required at its conclusion. As the Quran teaches us. Regarding the people of Paradise, it is said: *Da'wahum feeha subhanakallahumma wa tahiyyatuhum feeha salam, wa akhiru da'wahum anil-hamdu lillahi rabbil-'alamin*. First, they will say, "Allah, You are free from all defects and imperfections," upon meeting one another they will say "Salam," and at the end of every matter, they will say, "Al-Hamdu Lillahi Rabbil-'Alamin" (Surah Yunus, 10). The original meaning of the word "Rabb" is the owner or master of something who nurtures and reforms it. The word "*rabibah*" refers to a man's wife's daughter from her previous husband. Although the girl is from the other husband, she is raised under the care of her stepfather. The word "Rabb" in its absolute and solitary form is used only for God. If it is used for other than God, it is necessary that it be in a possessive construction. For example, we say *rabb al-dar* (master of the house) or *rabb al-safinah* (master of the ship) (Reference: Qamus al-Lughat, Mufradat Raghib, Tafsir Majma' al-Bayan, Tafsir al-Bayan). In Tafsir Majma' al-Bayan, there is another meaning: a great person whose command is obeyed. It is not unlikely that both meanings trace back to a single origin. (It should be remembered that the root of *Rabb* is "R-B-B," not "R-B," meaning it is a doubled-letter root, not a defective one, but the original meaning of *Rabb* includes nurturing and upbringing, which is why in Persian it is generally translated as *Parvardigar* [Nourisher/Sustainer].) The word "'alamin" is the plural of "'alam," and "'alam" means a collection of different beings that possess common attributes or share a common time and place. For example, we say the world of humans, the world of animals, or the world of plants, or we say the world of the East, the world of the West, the world of today, or the world of yesterday. Therefore, "'alam" by itself carries the meaning of a collective, and when it is in the plural form of "'alamin," it then refers to all the collections of this universe. Here the question arises that the plural with "ya and nun" is generally used for rational beings, whereas not all the worlds of this universe are possessed of intellect. For this reason, some commentators understand the word "'alamin" here to refer to groups and collections of rational beings, for example, angels, humans, and jinn. There is also the possibility that this is a plural of predominance (*taghlib*) (the purpose of which is to describe a collection with diverse attributes by the attribute of its most noble class). The author of Tafsir al-Manar says it is narrated from our forefather, Imam Sadiq (may Allah's pleasure be upon him), that "'alamin" refers only to human beings. He further writes that in the Noble Quran, "'alamin" has also come with this meaning, as in *liyakuna lil-'alamina nadhira*. Meaning, God Almighty revealed the Quran to His servant so that he may warn the 'alamin (Furqan, 1). But if we look at the instances of the use of "'alamin" in the Quran, we will see that although in many places the word "'alamin" has come in the sense of human beings, in some instances it has also been used for a broader concept where it refers to other beings besides humans. For example: *Falillahil-hamdu rabbis-samawati wa rabbil-ardi rabbil-'alamin*. Praise and commendation are exclusive to that God who is the Lord and Master of the heavens and the earth, who is the Lord and Master of the 'alamin (Al-Jathiyah, 36). In another place, it is stated: *Q

A study of the history of religions and faiths reveals that people who deviated from true monotheism always believed in lords of the species for this world. The basis of this erroneous thought was that, according to their supposition, every species of beings is in need of an independent lord of the species who nurtures and guides that species, as if they did not consider God sufficient for the nurturing of these species. To the extent that they believed in a lord of the species even for matters such as love, intellect, trade, and war. The Greeks worshipped twelve major gods (each of whom was a lord of a species). According to the Greeks, they sat holding a divine assembly on the peak of Olympus; each one of them was a manifestation of a human attribute. (Reference: A'lam al-Qur'an, p. 202.) In Calah, the capital of the land of Ashur, people believed in the lord of the species of water, the lord of the species of the moon, the lord of the species of the sun, and the lord of the species of Venus. They had given separate names to each one, and above them all, they considered Marduk to be the lord of lords. In Rome too, many gods were prevalent. The market of polytheism, multiplicity of gods, and lords of the species was perhaps most bustling there. The Romans used to divide all the gods into two parts: household gods and state gods. People did not have much attachment to the state gods (because they were not happy with their government). The number of these gods was very large because each god had a specific post and was involved in limited matters. The situation was such that there was a specific god for the door of the house; in fact, there was also a separate lord of the species for the threshold and the courtyard. According to one historian, it is not surprising that the Romans had 30,000 gods. As one of their elders had said, "The number of gods in our country is so great that in the passageways and gatherings, they are more numerous than the people of the nation." Among these gods can be counted the lords of the species of agriculture, the kitchen, the granary, the house, gas, fire, fruits, the door, trees, the vine, the forest, conflagration, the main gates of the city of Rome, and the national hearth. (Reference: Tarikh Alber Maleh, Vol. 1, Ch. 4, Tarikh Zam.) In summary, in past times, man was grappling with all sorts of superstitions, just as even now some superstitions remain as a relic of that era. At the time of the revelation of the Quran as well, many idols were worshipped and venerated, and perhaps all or some of them were also successors to the earlier lords of the species. Furthermore, at times, man himself has also been practically declared a lord. As in condemning those people who considered their ahbar (Jewish scholars) and ruhban (men and women who have renounced the world) to be their lords, the Quran says: اتخذوا احبارھم و رھبانہم اربابا من دون اللہ۔ (Tawbah, 31) They had made their scholars and monks into gods, leaving God aside. In any case, besides leading man towards intellectual degradation, these superstitions were also a cause of factionalism, sectarianism, and differences. The prophets of God stood against them with great steadfastness, to the extent that the first verse that appears in the Quran after the Bismillah is related to this very matter: الحمد للہ رب العالمین, i.e., all praise is specifically for that God who is the Lord of all the worlds. In this way, the Quran abolished all the lords of the species and sent them to their original place, the valley of non-existence, and in their place, made the flowers of monotheism, oneness, harmony, and unity blossom. It is a noteworthy point that it is the responsibility of all Muslims to recite this sentence at least ten times daily in their day and night prayers and to take refuge in the shade of the mercy of that Allah who is the one and only God, who is the Owner, Lord, Guardian, and Nurturer of all beings, so that they never forget monotheism and do not wander lost in the convoluted paths of polytheism.

The word "Rabb" originally means master and owner, but not for every master and owner, rather for one who also takes upon himself the responsibility of nurturing and upbringing. This is why its translation in Persian is "Parvardigar" (Nurturer/Sustainer). Reflecting upon the evolutionary journey of living beings and the transformation and change of inanimate beings, as well as the suitability and arrangement of conditions for the nurturing of beings that is hidden within them—this is one of the best paths to knowing God. There is a harmony in the organs of our body that exists mostly without our awareness; this too is a living proof of our point. When a significant incident occurs in our lives and it becomes necessary for us to confront it with our full energy, in a brief moment, all the organs and parts of our body receive the command for harmony. The heart immediately starts to beat faster, breathing becomes intense, all the body's faculties gather, food and oxygen are abundantly delivered to all organs via the blood, the nerves become ready for action, muscles and sinews prepare for greater movement, a person's endurance increases, the sensation of pain decreases, sleep vanishes from the eyes, and the feeling of fatigue and hunger completely disappears from the limbs. Who is it that creates this strange and wonderful harmony with such speed in all the particles of the human being at such a sensitive moment? Is this nurturing possible by anyone other than the God of the worlds, the All-Powerful? Regarding this nurturing and upbringing, there are many Quranic verses which, God willing, will come in their respective places, and each one of them is a clear proof for the gnosis of God.

We have already explained in detail the breadth of the meaning and concept of Rahman and Rahim and their difference in the tafseer of 'Allah'. There is no need to repeat it now. The point that should be added here is that both these attributes, which are the most important divine attributes, are mentioned at least 30 times in the daily prayers (twice in Surah Al-Hamd and once in the subsequent surah). In this way, we praise God with the attribute of mercy 60 times. In reality, this is a lesson for all human beings to adorn themselves with this divine characteristic more than anything else in life. Furthermore, it is also an allusion to a reality. If we consider ourselves servants of God, it should not be that the treatment meted out by merciless masters to their slaves begins to seem appealing in our eyes. It is in the history of slaves that their masters treated them with strange cruelty and mercilessness. It is said that if a slave committed the slightest negligence in performing his services, he would have to face severe punishment: he would be flogged, shackled in chains, tied to a grinding mill, put to work in mines, kept in underground and dark, terrifying prisons, and if his crime was greater, he would be hanged on the cross. It is written elsewhere that subjugated slaves were thrown into the cages of wild beasts; if they saved their lives, they would be put into the cage of another beast. This was a sample of the masters' treatment of their slaves, but the Lord of the worlds repeatedly gives humans this thought in the Quran that if My servants have acted against My law and they become repentant, I will forgive them, I will pardon them, for I am Merciful and Compassionate. The divine command is: قل یا عبادی الذین اسرفوا علی انفسہم لا تقنطوا من رحمة اللہ ان اللہ یغفرالذنوب جمیعا۔ Say, "O My servants who have transgressed against themselves (by rebelling against the divine law), do not despair of the mercy of Allah. Indeed, Allah forgives all sins" (meaning, repent and benefit from the boundless ocean of God's mercy). (Zumar, 53) Therefore, bringing "Al-Rahman Al-Rahim" after "Rabb al-'Alamin" points to this fact that despite Our power, which is Our very essence, We are kind and gracious to Our servants. This cherishing of the servant and kindness makes the servant so enamored and captivated by God that he says with extreme devotion, "Al-Rahman Al-Rahim". From here, one's attention is drawn to how much difference there is between the Lord of the worlds' treatment of His servants and the masters' treatment of their subordinates, especially during the unfortunate era of slavery.

Here, attention is drawn to the second important principle of Islam, which is the Day of Resurrection and being raised again from the graves, and it is said that He is the God who is the Master of the Day of Recompense (Māliki yawmid-dīn). In this way, the axis of origin (mabdā’) and return (ma‘ād), which is the foundation of all kinds of moral and social reform, is perfected within human existence. It is noteworthy that here, the Day of Resurrection is expressed in terms of God's ownership (milkiyyat). This specifies God's absolute dominion and His influence over things and people on that Day. That is the Day when all human beings will be present for accountability in that great court. People will stand before their true Master. They will find all their spoken words, performed deeds, and even their contemplated thoughts present before them. Not even an iota of a matter will be lost or forgotten. Now, that human is present who must bear the burden of accountability for all his actions and deeds on his shoulders. The situation will be such that even for matters he did not perform himself but was the founder of a method or program, he will have to face accountability for his share in it. There is no doubt that this ownership of God, the Lord of the worlds, is not conventional in the way things are our property in this world. This is because our ownership is based on a contract or is honorary and documentary. With other documents and honors, this ownership can also be terminated. However, God's ownership of the universe is real, and all beings have a connection with God which, if severed for a moment, they would cease to exist. It is like the connection of electric bulbs to their power station; if it is broken, the light goes out that very instant. In other words, His ownership is the result of His Creatorship (khāliqiyyat) and Lordship (rubūbiyyat). The Being who created all existents, nurtured them under the gaze of His mercy, and moment by moment bestowed upon them the grace of existence, is the true Master of all beings. We can observe a small example of real ownership within ourselves concerning our own body parts. We are the owners of our eyes, ears, heart, and our nerves. This does not mean conventional ownership, but a kind of real ownership whose source is connection, relation, and encompassment. Here a question arises: Is God not the Master of this world? If He is, then why do we call Him the Master of the Day of Recompense? The answer to this question becomes clear by paying attention to one point: although God's ownership encompasses both worlds, the manifestation of this ownership will be much greater on the Day of Resurrection. This is because on that Day, all material relationships and conventional ownerships will come to an end. On that Day, no person will own anything. Even intercession will be by God's command. Yawma lā tamliku nafsun li-nafsin shay’an wal-amru yawma’idhin lillāh. (Al-Infitar, 19) The Day when no person will be the owner of anything by which they could help someone, and all matters will be in the hands of Allah. In other words, in this world, a person stands up to help another. Sometimes with his tongue, sometimes with wealth, sometimes with manpower, and sometimes through various actions, he provides his support and help to another. But on that Day, none of these things will exist. That is why when the people are asked: Limanil-mulkul-yawm. Whose is the dominion today? The answer will come: Lillāhil-wāhidil-qahhār. (Al-Mu’min, 16) The dominion belongs only to God, the One, the Successful and Triumphant. Belief in the Day of Resurrection and in that great court where all things will be accounted for with great meticulousness is very effective in restraining a person from wrong and unseemly deeds. One reason why prayer restrains from shameful and evil deeds is that, firstly, it reminds a person of the Origin (mabdā’), who is aware of all his actions, and secondly, it also reminds him of the great court of God's justice. Another benefit of believing in God's ownership on the Day of Resurrection is that one who believes in the Resurrection stands in opposition to the polytheists and the deniers of the Resurrection. This is because it is clearly known from the Quranic verses that belief in Allah was a general belief, to the extent that even the polytheists of the era of ignorance (Jāhiliyyah) held this belief. This is why when they were asked who the creator of the heavens and the earth is, they would say, "Allah." Wa la’in sa’altahum man khalaqas-samāwāti wal-arḍa la-yaqūlunnallāh. (Luqman, 25) And if you ask them who the Creator of the heavens and the earth is, they will surely say, "Allah." Whereas, when those people discussed the Resurrection with the Noble Prophet (PBUH & His Pure Progeny), they would deny it in a strange manner and were not prepared to accept it. It is stated in the Wise Quran: Wa qālal-ladhīna kafarū hal nadullukum ‘alā rajulin yunabbi’ukum idhā muzziqtum kulla mumazzaqin innakum la-fī khalqin jadīd. Aftarā ‘alallāhi kadhiban am bihī jinnah. (Saba, 7-8) The disbelievers say, "Shall we introduce you to a man who says that when you have turned to dust and been torn to pieces, your scattered parts will be (gathered and) brought back to life again? Has he invented a lie against God, or is he a madman?" There is a hadith about Imam Sajjad (peace be upon him) that when he would reach the verse Māliki yawmid-dīn, he would repeat it in such a way that it seemed as if his soul was about to fly from his body. The words of the hadith are: “Kāna ‘Alī ibn al-Ḥusayn idhā qara’a Māliki yawmid-dī"n yakūdhā ḥattā yakāda an yamūt" (Reference: Tafsir Nur al-Thaqalayn, vol. 1, p. 19) As for the term Yawm al-Dīn, wherever this expression is used in the Quran, it means the Day of Resurrection, as has been indicated with clarity towards this meaning in verses 17, 18, and 19 of Surah al-Infitar in the Holy Quran (this expression has been used in the Holy Quran more than ten times with this same meaning). Now, as for the discussion of why this day is called Yawm al-Dīn, the reason is that it is the day of recompense (jazā), and dīn, in the lexicon, has the meaning of recompense. And the clearest program of the Day of Resurrection is requital and punishment, and reward and compensation. On that day, the veils will be lifted, and all deeds will be accounted for with all their minute details, and every person will receive the recompense and punishment for their good and bad deeds. In a hadith, it is narrated from Imam Sadiq (peace be upon him) that he said: "Yawm al-Dīn means the Day of Reckoning." (Reference: Majma' al-Bayān, under the aforementioned verse) According to this narration, here dīn is synonymous with reckoning (ḥisāb). Perhaps this expression is of the category of mentioning the cause and intending the effect, because reckoning is always the prelude and introduction to recompense. Some commentators also hold the view that the Day of Resurrection is called Yawm al-Dīn because on that day, every person will receive recompense and punishment according to their religion (dīn) and code of conduct, but the first meaning (reckoning and recompense) seems more correct.

This is where the human being begins to present his needs and requests in the court of God. In reality, the tone and style of the conversation change from here because the previous verses were an expression of praise and glorification of God, faith in His pure being, and an acknowledgment of the Day of Judgment. But from here, it is as if the servant, due to this firm belief and knowledge of the Lord, begins to see himself in His presence and face-to-face with His pure being. Addressing Him, he first expresses his servitude and then, while speaking to seek His help, says: "It is You alone I worship, and You alone I ask for help" (Iyyaka na'budu wa iyyaka nasta'in). In other words, it can be said that when the meanings of the preceding verses permeate a person's soul, and the depths of his being are illuminated by the light of that Allah who is the Cherisher of all the worlds, and he comes to know His general and special mercy and His ownership of the Day of Recompense, then, from the perspective of belief, the individual appears complete. The first fruit and result of this deep belief in Tawhid (monotheism) is that, on the one hand, the person becomes a sincere servant of God, exiting the circle of worship of idols, tyrants, and carnal desires, and on the other hand, he becomes worthy of extending his hands towards His pure being to seek help. The fact is that the previous verses were describing the Tawhid of Essence and Attributes, and here the discussion is related to the Tawhid of Worship and the Tawhid of Actions. Tawhid of Worship is that no person or thing besides the being of God should be considered worthy of worship; one should bow in submission only before His command. Only His laws and commandments should be accepted, and one should refrain from any kind of worship and servitude to anyone other than His pure being and from bowing one's head before anyone else. Tawhid of Actions is that He alone should be considered the true effector in the entire universe (La mu'aththir fi al-wujud illa Allah, meaning: there is no effective being besides Allah). This does not mean that the world of means should be denied or that one should not seek out causes. Rather, we should hold the belief that the effect of every cause is subject to the command of God. He is the One who has given fire the effect of burning, the sun the effect of giving light, and water the effect of bestowing life. The result of this belief will be that a person will trust in Allah alone and will associate power and greatness only with Him, and anything other than Him will be, in his view, transient, perishable, and devoid of power. Only the being of God is worthy of trust and praise, and possesses the merit that a person should make Him his support in all things. This thought and trust will sever a person's connection with all created beings and connect him only with God. To the extent that he now seeks the world of means also under the command of God. That is, even in the means, he witnesses the power of God, because God is the Causer of all causes (Musabbib al-Asbab).

A Few Important Points 1. The meaning of exclusivity (hasr) in the verse: According to the rules of Arabic literature, when the object is placed before the verb, it creates the meaning of exclusivity. Here too, the precedence of Iyyaka over na'budu and nasta'een is proof of exclusivity, and its result is the same oneness of worship (tawheed-e-ibadat) and oneness of actions (tawheed-e-af'aal) which we have explained before. This shows that even in servitude and worship (uboodiyat), we are in need of His help, and for this too, we seek assistance from Him alone, so that we do not become ensnared in deviation, self-admiration, ostentation (riyakari), and other such matters, because these things shatter servitude to pieces. In other words, it can be said that in the first phrase, when we say 'we worship You alone,' there is some hint of independence (istiqlal) in it; therefore, we immediately correct it with Iyyaka nasta'een. In this way, we combine the concept of bain al-amrain (neither compulsion nor delegation) in our worship. This state is a model for all our actions.

2. In *na'budu wa nasta'in* and similarly in the subsequent verses, the plural form is used. This indicates that the foundation of worship, and especially prayer (Salat), is laid upon congregation and community, to the extent that even when a servant stands before God for intimate supplication, he should count himself as part of the congregation and gathering, let alone the other affairs of his life. On this basis, all forms of individualism, separation, seclusion, and things of this nature are rejected in the sight of the Quran and Islam. In prayer, from the Adhan and Iqamah (which are an invitation to gather for prayer), passing through *Hayya 'ala khayr al-salat* (Hasten towards prayer), to Surah Al-Hamd which is the beginning of the prayer, and up to *As-salamu 'alaykum* which is the conclusion of the prayer, all are evidence of the fact that this worship, in reality, possesses a collective aspect, meaning it should be performed in a congregational form. Although it is true that individual prayer is also valid in Islam, individual worship holds a secondary aspect, and such worship is considered of a second degree.

3. Seeking God's help at the time of the clash of powers: Man is engaged in a struggle with several powers in this world, whether those powers are natural and material, or the powers within man. To confront things that destroy, ruin, and lead astray, man needs a helper and supporter. This is why man entrusts himself to the shadow of the Lord's mercy. Every day, man rises from his bed of sleep and, by repeating *Iyyaka na'budu wa iyyaka nasta'in*, acknowledges his servitude to the Lord and seeks help from His pure essence in this great struggle. And in the evening, he lays his head on his bed with the repetition of this same sentence; it is as if he rises with His remembrance and sleeps after seeking His help while remembering Him. How fortunate is such a person. This is the person who reaches a level of faith where he no longer bows his head before anyone rebellious and powerful, and does not deceive himself in the face of the struggle of material things. And in following the Prophet of Islam (PBUH & His Pure Progeny), he says: *Inna salati wa nusuki wa mahyaya wa mamati lillahi rabbil 'alamin.* (Al-An'am, 162) Indeed, my prayer, my worship, my life, and my death are all for that God who is the Lord of the worlds.

Walking on the straight path After reaching the stage of expressing submission before the Lord, servitude to His Being, and seeking help from Him, the servant's first demand is to be blessed with guidance to the straight path—the path of purity and goodness, the path of justice and fairness, and the path of faith and righteous deeds—so that God, who has bestowed all blessings upon him, may also honor him with guidance. Although this person is a believer in these circumstances and possesses knowledge of his Lord, it is possible that at any moment this blessing may be snatched away from him due to certain factors, and he may deviate and go astray from the straight path. Therefore, he should desire from his Lord ten times a day and night that he may not face any slip or deviation. This straight path, which in other words is the law and constitution of truth, has many ranks and levels. Not all individuals traverse these levels equally. Whatever levels a person traverses, there are higher levels beyond them. Thus, a person of faith should desire and pray to God that He guide him to these levels. Here, the famous question arises that we are always asking God for guidance to the straight path; are we misguided? And if, for the sake of argument, this is true for us, then how can it be correct for the Noble Prophet (PBUH & His Pure Progeny) and the Imams of Ahl al-Bayt, who are the model of the perfect human? In answer to this question, we say: As has been alluded to before, for a human, there is a fear of slipping and deviation at every moment on the path of guidance. Therefore, he should place himself in the hands of the Lord and request that He keep him firm on the straight path. We must not forget that existence and all other blessings reach us moment by moment from that Great Source. It has also been said before that the example of us and all beings is like that of an electric bulb. If we see that the bulb's light is spreading continuously, it is because it is receiving power from the electricity's source at every moment, as the production of new light is continuously جاری from the electricity's source, and it delivers it to the bulb through the connected wires. Our existence is also like the light of the bulb, which appears to be a single, continuous, extended existence, but in reality, we receive a new existence at every moment from the center of being, the Bountiful Creator. Since we receive a fresh existence at every moment, we are in need of new guidance at every moment. It is clear that if any obstacle arises in the spiritual wires of connection between God and us, such as waywardness, injustice, impurity, etc., our connection with the source of guidance will be severed, and thus we will deviate from the straight path. We pray to God that we do not face these obstacles and that we remain firm on the straight path. The second point is that the meaning of guidance is to traverse the path of perfection, meaning that a person gradually leaves behind the stages of imperfection and reaches higher stages. We also know that the path of perfection, that is, the path from one perfection to another, is limitless. It is, as it were, an endless chain. Based on this, it is no surprise that the Prophets and Imams (peace be upon them) also request guidance to the straight path from God, because Absolute Perfection is only the essence of God, and all others, without exception, are on the journey of perfection. Therefore, what is the harm if they also desire higher ranks from God. Do we not send blessings and peace (durood) upon the Noble Prophet (PBUH & His Pure Progeny)? And is `durood` not, in fact, a request to the Lord of the Worlds for new mercy upon Muhammad and the family of Muhammad? Did the Messenger of Allah not used to say: Rabbi zidni ‘ilma. O God, increase my knowledge (and guidance). Does the Quran not say: Wa yazidullahu allatheena ihtadaw huda. (Maryam, 76) Meaning: And Allah increases those who were guided, in guidance. It is also in the Quran: Wa allatheena ihtadaw zadahum huda wa atahum taqwahum. (Muhammad, 17) Meaning: And those who are guided, He increases them in guidance and gives them their piety. From this, the answer to the question regarding sending `durood` upon the Noble Prophet and the Imams (peace be upon them) is also found. To clarify what we have said, please pay attention to the following two hadiths: 1. The Commander of the Faithful, Ali (peace be upon him), in the exegesis of the sentence `Ihdina al-sirat al-mustaqim`, says: `Adam lana tawfiqaka allathee ata’naka bihi fi madhi ayyamina hatta nuti’aka kathalika fi mustaqbali a’madina.` O Lord, continue for us Your divine enablement (tawfiq) by which we obeyed You in our past days, so that we may obey You likewise in our future lives. (Reference: Tafsir al-Safi (under the aforementioned verse), with reference to Ma'ani al-Akhbar and Tafsir of Imam Hasan al-Askari). 2. Imam Sadiq (peace be upon him) says: `Ya’ni arshidna liluzum al-tariq al-mu’addi ila mahabbatika wal-muballighi ila jannatika wal-mani’i min an nattabi’a ahwa’ana fana’taba aw an na’khudha bi-ara’ina fanahlika.` O Lord, keep us firm on the path that leads to Your love and to Your paradise, and which prevents us from following our desires, lest we be ruined, or from adopting our own opinions, lest we perish. (Ibid.).

A study of the verses of the Holy Quran shows that Sirat al-Mustaqim is the name for the law of God-worship, the true religion, and adherence to the commands of God. As is in Surah Al-An'am, verse 161: Qul innani hadani rabbi ila siratin mustaqim. Dinan qiyaman millata ibrahima hanifa. Wa ma kana min al-mushrikin. Meaning: Say that my Lord has guided me to the Sirat al-Mustaqim, which is the straight religion, which is the law of that Abraham who never committed shirk with God. The established religion, meaning the religion that remains firm in its place, the monotheistic law of Abraham, and the negation of every type of shirk have been introduced here under the title of Sirat al-Mustaqim, and this very point specifies its creedal aspect. In Surah Ya-Sin, verses 60, 61, it is stated: Alam a'had ilaykum ya bani adama an la ta'budu ash-shaytan, innahu lakum 'aduwwun mubin, wa an i'buduni hadha siratun mustaqim. O children of Adam! Did I not take this covenant and promise from you that you would not worship Satan (not act upon his commands), for he is indeed your open enemy, and that you should worship Me alone? This is the Sirat al-Mustaqim. Here, there is an indication towards the practical aspects of the true religion, which is the negation of every type of satanic act and practical deviation. According to the Quran in Surah Al 'Imran, verse 101, the way to reach the Sirat al-Mustaqim is to establish a connection and link with God. Wa man ya'tasim billahi faqad hudiya ila siratin mustaqim. Those who held fast to the mantle of Allah's mercy are the ones who were guided to the Sirat al-Mustaqim. It is also necessary to consider the point that the Sirat al-Mustaqim is only one path, because between two points, there can only be one straight line, which constitutes the shortest path. Therefore, if the Quran says that the Sirat al-Mustaqim is, in fact, the divine religion and law in its creedal and practical aspects, it is because religion is the shortest path to establishing a connection with God, and this is why the true and real religion is also only one. Inna ad-dina 'inda Allahi al-islam. (Al 'Imran, 19) The religion in the sight of Allah is Islam. Insha'Allah, we will later explain that Islam has a broad meaning, and it includes every monotheistic law that was in effect in any era and was not abrogated by a new law. From this, it becomes clear that the various exegeses of Sirat al-Mustaqim that the commentators have stated all return to one and the same reality. Some have interpreted its meaning as Islam, some as the Quran, some commentators have taken it to mean the Messenger and the rightful Imams, and some, the law of Allah, besides which God accepts nothing. The return of all these meanings is to this very divine religion and law, with all its creedal and practical aspects. The narrations that have been reported in Islamic sources in this regard, each one of them points to an angle of this issue. They all revert to the same origin. The Noble Messenger (PBUH & His Pure Progeny) stated: Al-sirat al-mustaqim sirat al-anbiya' wa hum alladhina an'ama Allahu 'alayhim. The Sirat al-Mustaqim is the path of the Prophets, and the Prophets are those beings upon whom Allah has bestowed His favor. The statement of Imam Sadiq (peace be upon him) in the exegesis of *Ihdina as-sirat al-mustaqim* is as follows: Al-tariq wa ma'rifat al-imam. It means the path of the Imam and his recognition. (Reference: Tafsir Nur al-Thaqalayn, vol. 1, pp. 20, 21.) In another hadith, it is narrated from Imam Sadiq himself: Wallahi nahnu sirat al-mustaqim. By Allah, we are the Sirat al-Mustaqim. (Ibid.) In another hadith, Imam Sadiq (peace be upon him) said: The Sirat al-Mustaqim is the Commander of the Faithful, Ali (peace be upon him). (Ibid.) It is an accepted fact that the Noble Messenger, the Commander of the Faithful, and the other Imams of the Ahl al-Bayt (peace be upon them) all continuously call to this same law of monotheism—a call that includes both creed and action. It is noteworthy that Raghib, in the book *Mufradat*, has said regarding the meaning of *sirat* that *sirat* means a straight path. Therefore, the concept of being straight (*mustaqim*) is already implicit within *sirat* itself. It is as if *mustaqim* is an adjective accompanying it, which serves the purpose of emphasis on this matter.

This verse is, in fact, a clear explanation of the "straight path" which we have read about in the previous verse. It is a supplication to guide me to the path of those upon whom various kinds of favors have been bestowed (the favor of guidance and the favor of divine success, the favor of the leadership of the men of truth, the favor of knowledge and action, and the favor of jihad and martyrdom). Not the path of those whom Your wrath has seized due to their evil deeds and deviant beliefs, nor the path of those who, having left the highway of truth, are in a state of waywardness, astray and wandering. *Sirat alladhina an'amta 'alayhim ghayr al-maghdubi 'alayhim wa la-d-dallin.* The reality is that since we are not fully acquainted with the ways of guidance, God is giving us the instruction to desire the path of the prophets, the righteous, and other such people who have been bestowed with divine favors and kindnesses. Furthermore, we have been warned that there are two deviant paths before you: the path of the *maghdub alayhim* (those who have earned wrath) and the path of the *dallin* (those who are astray). We will mention the explanation of both of these very soon.

A Few Important Points 1. Who are *Alladheena an'amta 'alayhim* (those upon whom You have bestowed favor)?: In Surah An-Nisa, verse 69, this group has been identified as follows: *Wa man yuti'i Allaha war-Rasula fa'ula-ika ma'a alladheena an'ama Allahu 'alayhim min an-nabiyyeena was-siddiqeena wash-shuhada-i was-saliheen, wa hasuna ula-ika rafeeqa.* Those who obey the commands of God and the Messenger, God will place them with those who have been bestowed with blessings, and they are the Prophets, the truthful ones (*siddiqin*), the martyrs in the path of truth (*shuhada*), and the righteous people (*salihin*), and these are the best of companions. As we can see, this verse perhaps alludes to the meaning that for the formation of a sound, progressive, and believing society, first the Prophets and the leaders of truth must come into the field of action. After them, there should be truthful and upright preachers whose speech and actions are in harmony, so that through this path, they may spread the objectives of the Prophets in all directions. During the implementation of this program of intellectual training, some misguided elements will try to become an obstacle in the path of truth. A group must rise up against them. Some of them will be martyred and will irrigate the tree of monotheism with their sacred blood. In the fourth stage, as a result of these efforts, righteous people will come into being, and thus a pure, worthy, and society full of spirituality will come into existence. Therefore, in Surah Al-Hamd, we repeatedly pray to God day and night that we too may be counted among the travelers on the path of truth of these four groups. The path of truth, the path of the Prophets, the path of the truthful ones, the path of the martyrs, and the path of the righteous. It is clear that to bring every era to its fruition, we must fulfill our responsibility by following one of these lines.

2. Who are the *Maghdub 'Alayhim* and the *Dallin*: Mentioning both of these separately in the verse indicates that each one points to a specific group. Regarding the difference between the two, there are three interpretations: i. From the contexts in which both words are used in the Holy Quran, it is apparent that the stage of the *Maghdub 'Alayhim* is more severe and worse than that of the *Dallin*. In other words, *Dallin* refers to the generally misguided people, and *Maghdub 'Alayhim* refers to the obstinate (those who insist on misguidance) or the hypocrites. This is why, on several occasions, God's wrath and curse are mentioned for such people. It is stated in Surah An-Nahl, verse 106: *Wa lakin man sharaha bil-kufri sadran fa 'alayhim ghadabun minallah*. Those who have opened their chests to disbelief, upon them is the wrath of Allah. In Surah Al-Fath, verse 6, it is: *Wa yu'adhdhibal munafiqina wal munafiqati wal mushrikina wal mushrikati-z-zannina billahi zanna-s-sau'. 'Alayhim da'iratu-s-sau'i wa ghadiballahu 'alayhim wa la'anahum wa a'adda lahum jahannam*. The hypocritical men and women, and the polytheistic men and women, who think evil thoughts about Allah, Allah will punish them all. Upon them is the wrath of Allah and His curse. He keeps them far from His mercy and has prepared Hell for them. In any case, the *Maghdub 'Alayhim* are those who, in addition to being obstinate, stubborn, and hostile to the truth on the path of disbelief, also do not refrain from causing every possible harm and torment to the divine guides and the sent prophets. In Surah Al 'Imran, verse 112, it is: *Wa ba'u bi ghadabin minallahi wa duribat 'alayhimul maskanah. Dhalika bi annahum kanu yakfuruna bi ayatillahi wa yaqtulunal anbiya'a bi ghayri haqq. Dhalika bima 'asaw wa kanu ya'tadun*. The wrath of Allah fell upon them (the Jews), and they were afflicted with humiliation because they used to disbelieve in the signs of Allah and kill the prophets unjustly, and they were guilty of transgressing the limits and the Shari'ah. ii. A group of commentators holds the view that *Dallin* refers to the deviant Christians and *Maghdub 'Alayhim* refers to the deviant Jews. This view is due to the reaction of these two groups in the face of the call to Islam. Because the Quran, as it explicitly reminds in various verses, states that the Jews demonstrated a particular malice and enmity towards the call of Islam. Although in the beginning, their own scholars used to give people the glad tidings of Islam, after a short while, due to several reasons (the details of which this is not the place for), they became the staunchest enemies of Islam. Among these reasons was the endangerment of their material interests. They would create every possible obstacle to stop the progress of Islam and the Muslims (even today, the Zionists have the same approach towards Muslims). In these circumstances, it seems correct to refer to them as *Maghdub 'Alayhim*, but it should be kept in mind that this interpretation is, in reality, an application due to their actions, not that *Maghdub 'Alayhim* refers only to the Jews. As for the Christians, their stance regarding Islam was not as severe; rather, they were merely misguided in recognizing the true religion. Therefore, the word *Dallin* has been taken to mean the Christians, and this too is an application. In Islamic hadiths, *Maghdub 'Alayhim* has repeatedly been taken to mean the Jews and *Dallin* to mean the Christians. The reason for this has already been stated. (Reference: Tafsir Nur al-Thaqalayn, vol. 1, pp. 23, 24.) iii. There is also the possibility that *Dallin* refers to those misguided people who do not insist on misguiding others, whereas *Maghdub 'Alayhim* are those who are not only misguided themselves but also misguide others and use various means to make others like them. The proof for this is in the verses concerning such individuals who become an obstacle for other people striving to attain guidance on the straight path. About them it is said: *Yusadduna 'an sabilillah*. (Al-A'raf, 45) These are the people who prevent others from the path of Allah. The words of Surah Ash-Shura, verse 16 are: *Walladhina yuhajjuna fillahi min ba'di ma-stujiba lahu hujjatuhum dahidatun 'inda rabbihim wa 'alayhim ghadabun wa lahum 'adhabun shadid*. Those who argue and dispute with the Noble Prophet about Allah after the call to Islam has been accepted by the believers, their argument and proof are baseless before God. Upon them is the wrath of Allah, and a severe punishment awaits them. Despite this, it seems that among these interpretations, the first one is the most comprehensive, and it is an interpretation in which the other interpretations are also gathered. In reality, the other interpretations are counted among its examples; therefore, there is no reason for us to limit the broad meaning of the verse. Walhamdulillah Rabbil 'Alamin (The tafseer of Surah Al-Hamd comes to an end)