Interpretation of Huda Volume Three

Interpretation of Huda

(Guidance for people, and clear signs of guidance and the Criterion)

(Surah Al-Baqarah, 185)

Volume Three: The Divine Face

(Interpretation of Surah Al-Fatiha, Verses 2–5)

Clarifying the Completeness of Praise, Divinity, Lordship, Sovereignty, and Perfection of Worship

By His Holiness, Ayatollah Mohammad Reza Nekounam

Author: Nekounam, Mohammad Reza (born 1327 AH)

Title: Interpretation of Huda (Volume Three) / Mohammad Reza Nekounam

Publisher Information: Islamshahr: Sobhe Farda Publishing, First Edition: 1392 AH.

Physical Description: 150 pages

ISBN: 978-600-7347-00-3 (hardcover)

ISBN: 978-600-7347-07-2 (paperback)

Subject: Shia interpretations – 14th Century

Subject: Quran – Interpretation of Surah Al-Fatiha

Dewey Classification: 297/179

Congress Classification: BP1391.98

National Bibliography Number: 280154

Publisher’s Location: Sobhe Farda Publishing, Tehran – Islamshahr – Naseemshahr – Vajehabad

Phone Number: +98 25 32 90 15 78

Website: www.nekounam.ir

Surah Al-Fatiha

In the name of Allah, the Most Gracious, the Most Merciful.

The Supreme Originator; the Owner of all perfection, always expansive in mercy, and the giver of particular compassion.

Praise be to Allah, Lord of all the worlds.

All praise is due to Allah, the Lord of all the worlds.

The Most Gracious, the Most Merciful.

Always expansive in mercy, the giver of particular compassion.

Master of the Day of Judgment.

The owner of supreme, manifest power.

You alone we worship, and You alone we ask for help.

We worship You alone, and we seek Your assistance alone.

Guide us to the straight path.

Show us the swift path that leads directly to You.

The path of those upon whom You have bestowed Your grace, not of those who have evoked Your anger or of those who are lost.

The path of those whom You have favored, not of those who have earned Your anger, nor of those who are misguided.

Chapter One: The Identity of Surah Al-Fatiha

The Position of Surah Al-Fatiha’s Revelation

Surah Al-Fatiha is one of the most important Surahs of the Quran, consisting of seven verses. This is because the first verse of this Surah, “Bismillah ir-Rahman ir-Rahim,” is considered an integral part of it.

Surah Al-Fatiha was revealed in Mecca. There is significant debate among exegetes regarding whether this Surah was revealed in Mecca or Medina. Most of the information regarding the occasion of the revelation or its classification as Meccan or Medinan is based on unsubstantiated reports that, when rejected, purify the text from extraneous material.

All of the Surah was revealed at once, making it one of the earliest revealed Surahs. Some narrations suggest it was among the first, but its primacy is relative to the entirety of the Quran’s revelation. The first verses to be revealed are confirmed to be the first five verses of Surah Al-Alaq, and had Surah Al-Fatiha been revealed earlier, the Prophet would not have been overwhelmed by the command “Iqra” (Read), given his role as the Seal of the Prophets. It is noteworthy that understanding the order of revelation for each Surah plays a vital role in deepening our knowledge of the Quran.

One of the unique features of Surah Al-Fatiha is that it consists entirely of praise for the Creator. The fact that it is a short Surah should also be taken into consideration. It begins with divine beauty and moves on to divine majesty, with “Maliki yawm id-Din” (Master of the Day of Judgment) being the first attribute of grandeur. Allah created humanity with both beauty and majesty, though His beauty surpasses His majesty.

Among all the Surahs in the Quran, there are two that stand out due to their immense significance: Surah Al-Fatiha and Surah Al-Qadr. The blessings, spiritual impact, and the powerful authority of these two Surahs can only be fully appreciated by being in proximity to them and becoming familiar with them. The goal of this commentary is to elucidate the grandeur and importance of Surah Al-Fatiha to the best of our ability.

The Story of the Divine Journey

Each verse of Surah Al-Fatiha contains the best of Allah’s words. These verses encapsulate the journey of Allah’s truth and creation. The creation, which is not other than Him, requires careful consideration. Each verse of Surah Al-Fatiha, from “Bismillah ir-Rahman ir-Rahim” to the last, should be examined in relation to all other verses of the Quran, considering the various faces they present. This is because Surah Al-Fatiha encapsulates the essence of the entire Quran, and the Quran itself is its revealed counterpart.

Moreover, the relationship between the opening verse “Bismillah ir-Rahman ir-Rahim” and the following six verses must be analyzed, as the essence of praise finds its fullest manifestation in the phrase “Bismillah ir-Rahman ir-Rahim.”

Among all the instances of “Bismillah ir-Rahman ir-Rahim” in the Quran, the one in Surah Al-Fatiha holds a special status. This claim requires a separate investigation to explore the meaning of the phrase in each Surah and compare it with the meaning in Surah Al-Fatiha, thus revealing the superiority of this particular verse in relation to all others. Likewise, Surah Al-Fatiha, being the most concise of Surahs, encompasses the entirety of the Quran.

As narrated:

“When Muhammad bin Muslim reported hearing Abu Abdullah say regarding Allah’s words, ‘And We have certainly given you seven of the oft-repeated verses and the great Quran’ (Quran 15:87), he said: ‘The Surah of Al-Fatiha, in which the words are repeatedly mentioned.’ And the Prophet (PBUH) said: ‘Allah has granted me Surah Al-Fatiha from the treasures of Paradise. It is in this Surah that the phrase “Bismillah ir-Rahman ir-Rahim” appears.'”

The rhythm of this surah should not be recited in a fragmented manner because it is entirely descriptive. This progression is set by Allah, and as such, the reciter does not pause for breath; however, when they reach “إِيَّاكَ” (You alone), they must take a breath, as it involves a divine command and is a moment of personal interaction. The worshipper must ascend with their own effort. The rhythm of “إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ” (You alone we worship, and You alone we ask for help) is ascending, and if the reciter rushes through this part, they will lose their breath. This part should be recited slowly to align with the difficulty of the ascent.

The musicality and rhythmic language of the Holy Quran have not been adequately explored in academic research, and like many other aspects of Quranic sciences, they have been neglected. The Quran has an inherent music and rhythm that belongs to the divine realm. This melody is so powerful that it can move even the hearts of mountains, making them humble and submissive. The rhythm within Surah Al-Fatiha carries the most dominion over the celestial realm and is considered one of the masterpieces of divine art. This rhythm has the power to heal any illness, no matter how incurable. If someone fails to find healing through this surah, no other treatment can cure them, as is narrated:

“On the authority of Ismail ibn Aban, who attributed it to the Prophet (PBUH), who said to Jabir ibn Abdullah: ‘O Jabir, shall I not teach you the best surah revealed by Allah in His Book?’ Jabir replied, ‘Yes, may my father and mother be sacrificed for you, O Messenger of Allah, teach it to me.’ The Prophet taught him the surah Al-Fatiha, the Mother of the Book. Then the Prophet (PBUH) said, ‘O Jabir, shall I not tell you about it?’ Jabir replied, ‘Yes, may my father and mother be sacrificed for you, tell me.’ The Prophet said: ‘It is a cure for every disease except death.'” (Hadith).

Anyone seeking healing from Surah Al-Fatiha must first pay attention to its rhythm, building their healing on the foundation of its rhythm. For example, this surah is especially effective for curing nervous disorders, but simply reciting it will not yield results. To achieve the desired effects, one must focus on the specific rhythm of the surah. Even if a disbeliever or atheist recites it with the right rhythm, without ablution, without facing the Qibla, and without understanding its meaning, it will still be beneficial for them, akin to taking an antibiotic capsule for an infection. Understanding the rhythm of the surahs and verses of the Quran, and in colloquial terms, their structure and arrangement, is crucial for interpreting and employing the Quran in the practice of “Dhikr” (remembrance) and “therapeutic remembrance.”

The dual nature of Surah Al-Fatiha makes it heavy, profound, and rhythmically intricate. Even the “soft elongation” (مدّ لين) in its correct place is significant.

However, stating that all verses of the Quran possess rhythm and have a special melodic structure does not imply that these rhythms are akin to the well-known forms of music or their respective scales. Rather, the rhythm of each verse is unique, though the distinct musicality of the Quran could potentially lead to the discovery of new musical systems. The Quran has rhythm, melody, notes, and musicality that reflect the sound of divine creation. From the rhythm of the Quran, one could deduce the rhythm of all phenomena in existence and the divine voice of Allah. While traditional musical scales such as Maḥur, Hijaz, and other known patterns exist, they are limited compared to the divine musicality of the Quran. The Quran is a book of knowledge, spirituality, philosophy, and interpretation, but it is also a book of music and melody. The type of music it contains, however, is not frivolous or decadent, which leads to distractions or the spread of vice. Instead, it is a celestial melody, evoking a kind of love that can turn battle cries into triumphant calls. The Quran’s melody is the song of Allah, and those who are attuned to it experience spiritual ascension. The world today has lost touch with both true love and the heavenly melody of the Quran, replacing it with the noise of violence, sensuality, and distractions. When the Quran is not the central focus of scientific and academic research, this ignorance prevails.

One of the reasons that Surah Al-Fatiha stands apart from the eloquent poetry of pre-Islamic Arabs is its melody. In fact, the Arabs during the time of the Prophet (PBUH) would immediately recognize the Quran based on its musicality. A woman from early Islam once neutralized the opposition simply by reciting the surah with its divine rhythm, demonstrating its power.

At present, the most recent academic interpretations of Quranic verses, even those that involve up-to-date scientific methods, often struggle to understand the rhythmic nature of the surah. This is because those who are unfamiliar with the rhythm and musicality of the Quran are likely to misunderstand its deeper meanings, regardless of their command of the Arabic language.

Surah Al-Fatiha is known as “the Mother of the Book” (أم الكتاب), and its dual nature, both in its verbal and semantic content, makes it the foundation of understanding. This duality is inherent in the Quran and is unshakable.

Mulla Sadra’s Interpretation of the Seven Verses of Surah al-Fatiha

Mulla Sadra, in recognition of the fact that Surah al-Fatiha contains seven verses, enumerates seven instances to correspond with it. However, these instances are not related or in harmony with each other. He categorizes the stages of human creation into seven phases, though today some scholars count them as eleven, and further scrutiny is needed in this regard. In order to make the obligatory actions of prayer amount to seven, Mulla Sadra excludes recitation and remembrance from the actions of prayer without providing any evidence for this exclusion, despite the fact that both recitation and remembrance are indeed obligatory acts in the prayer. He writes:

“Indeed, the verses of al-Fatiha are seven, and the sensory actions in prayer, excluding recitation and remembrance, are seven.”

Some have divided praise (al-hamd) into different categories such as love-based, thankful, mercantile, and servile, adding variety to it. This categorization applies only to some actions, and the essence of praise is that it cannot be mercantile or servile, because personal desires do not have a place in praise. Those who have made such claims have essentially imposed their own knowledge onto this term. Such analyses do not have any solid logical or authentic Islamic foundations. Some contemporary interpreters have repeated these statements in their commentaries, and strangely enough, they have endorsed them. Mulla Sadra and some of his teachers, during a period of threat and exile, wrote these works with great effort and under limited resources, which should not be criticized. However, for modern scholars who have abundant resources and funding, it is not appropriate to remain silent or even to endorse these views. The resources available have led to platforms where one can find weapons of sermons and the spears of advice for wounded, scarred hearts tired of the long absence. These methods are ineffective in an era of growing scientific knowledge and expertise; the discussion must be based on reasoned, scientifically supported evidence. In brief, it must be said with regret that there is a great deal of negligence in the interpretation of Surah al-Fatiha and the Qur’an. “You yourself read the detailed story from this summary.”

The Exclusivity of al-Fatiha to the Qur’an

Surah al-Fatiha has not been revealed in any of the previous scriptures, and there is no equivalent, counterpart, or example of it in any of the scriptures, including the Psalms, Torah, or Gospel, nor even in the Qur’an itself:

“According to Abu ibn Ka’b, he said: I recited the opening chapter of the Book to the Prophet (PBUH), and he said: ‘By the One in whose hand my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Qur’an. It is the ‘mother of the Book,’ the seven often-repeated verses, and it is divided between God and His servant. Whatever the servant asks, he shall receive.'”

Surah al-Fatiha is the opening and revelation, and its detailed interpretation is the same as the Qur’an itself. If Surah al-Fatiha is revealed, it becomes the Qur’an. The entire Qur’an is an explanation and interpretation of Surah al-Fatiha, and each verse of the Qur’an can be extracted from it. The Qur’an is the identity card of existence, and Surah al-Fatiha is the identity card of existence and its phenomena. He who knows Surah al-Fatiha has obtained knowledge of the beginning and the end, and has come to understand what was, what is, and what will be. One who possesses Surah al-Fatiha possesses the totality of knowledge, a knowledge that is both eternal and infinite. All unseen realities are hidden within Surah al-Fatiha. Mastery over Surah al-Fatiha is equivalent to having all the keys and passwords to the divine realms, access to the Throne, and beyond. The divine, innate knowledge is contained in Surah al-Fatiha. Surah al-Fatiha grants its possessor divine knowledge, a knowledge that requires no teacher. He who possesses Surah al-Fatiha attains the station of unity. Could it be that anyone can reach this state without Surah al-Fatiha?

The Gateway to the Qur’an

Surah al-Fatiha is the gateway to the Qur’an, and whoever cannot enter into it and develop a connection with it will not have access to any other chapters of the Qur’an.

Surah al-Fatiha has few words and is one of the short chapters, yet it holds a supreme position as the first chapter in the arrangement of the Qur’anic chapters, indicating its elevated status. In literature, it is said: “The increase in words indicates an increase in meaning,” but in the case of Surah al-Fatiha, this principle is reversed, and the scarcity of words points to the depth and potency of its meaning. The fewer the words, the greater and loftier the meaning.

The Qur’an itself has a more intense descent compared to Surah al-Fatiha, which has remained high and has not descended as much. Due to its intense revelation, Surah al-Fatiha bears seven times the weight of the Qur’an. This weight, when measured precisely, corresponds to the rank of infallibility:

“According to Ibn Abi Jumhur in Durar al-Lali, the Messenger of God (PBUH) said: ‘If the opening chapter of the Book were placed on one side of the scale, and the Qur’an on the other side, the opening chapter of the Book would outweigh it seven times.'”

Understanding certain hadiths is extremely difficult. The complexity of their language, especially those concerning wilayah (divine authority) and tawhid (divine unity), makes their meaning resistant to comprehension despite extensive study. These hadiths present a scale that can measure the value of Surah al-Fatiha and compare it with the other chapters of the Qur’an. During the occultation, as people are deprived of the blessing of the Imams’ presence, they have lost many tools for measurement and cannot access knowledge as they once did. While intellectual knowledge is still attainable, the path to certain knowledge is not open.

Surah al-Fatiha as a Living Truth

Surah al-Fatiha is not just a composition on paper; it is a living truth that can be befriended, and over time, one can become intimately acquainted with it. If someone carries Surah al-Fatiha in their heart and hides their flaws—even from childhood—they can come to believe that a living truth is with them, helping them maintain their dignity in the presence of the divine and keeping them from sin.

The Treasure of Praise (al-Hamd)

In the Qur’an, there are four hidden treasures: Surah al-Fatiha, Ayat al-Kursi, the verse “God bears witness that there is no god but He,” and the verse “Say: ‘O Allah, Master of the Kingdom, You give the kingdom to whom You will and take it from whom You will.'” These four verses contain the keys to many doors and can open any closed door, eliminating any dead-ends in life. However, among them, Surah al-Fatiha is the highest, as indicated by the following narration:

“According to Ja’far ibn Muhammad, he said: ‘When God wanted to reveal Surah al-Fatiha, Ayat al-Kursi, the verse ‘God bears witness that there is no god but He,’ and the verse ‘Say: O Allah, Master of the Kingdom,’ they all attached themselves to the Throne, and there was no veil between them and God. They said: “O Lord, will we descend to a world of sin and to those who disobey You?” God said: “By My Glory and Majesty, there is no servant who recites them after every obligatory prayer except that I will place him in the Sacred Court as he was, or I will look at him seventy times each day, and I will grant him seventy needs, the least of which is forgiveness. I will protect him from every enemy and grant him victory over them. Nothing will prevent him from entering paradise except death.”‘

In the Name of Allah, the Most Gracious, the Most Merciful: A Reflection on the Essence and the Symbolism of the Opening Words of the Qur’an

The phrase Bismillah (In the name of Allah) serves as the title for existence and all its phenomena. Both Allah and His manifestations possess names; however, the name of the Divine is intrinsic to His Being, whereas the names of His creatures are expressions of that Being.

Bismillah is a phrase that signifies the presence of Allah. It is an expression of His essence, and thus, Bismillah itself is a manifestation and reflection of Allah. As we previously discussed in the earlier volume of this commentary, the word “name” (ism) is derived from the root s-m-w, meaning “elevation” or “loftiness.”

Ar-Rahman (The Most Gracious) encompasses all phenomena of existence, both the beautiful and the majestic, the paradisiacal and the infernal. Ar-Rahman refers to the general mercy of Allah, whereas Ar-Rahim (The Most Merciful) signifies a specific, greater mercy, extending until the encounter with the Divine. In this way, the phrase Ar-Rahman Ar-Rahim is a further expression of Allah’s essence.

There is nothing that exists outside the scope of Bismillah Ar-Rahman Ar-Rahim. The saying “In the house, if there is someone, one word suffices” captures the essence of this phrase: with Bismillah Ar-Rahman Ar-Rahim, there is no need for further elaboration in the Qur’an, for the entirety of the Qur’an and the Surah of Al-Fatiha are an elaboration and expansion of this verse. That is to say, the Qur’an, in its diversity, is but a detailed explication of this singular verse.

The greatness of Bismillah Ar-Rahman Ar-Rahim has been discussed in greater depth in the second volume of this commentary. Here, we will only focus on some of the unique characteristics of this phrase in Surah Al-Fatiha.

This phrase has the power to even give life to the dead, reviving them. There is no name that surpasses the loftiness of Bismillah, and all other titles are encompassed within it. As a title, it always precedes the essence to which it refers. In summary, Bismillah is the title of the Divine, while Allah is the truth of existence, and Ar-Rahman encompasses the entirety of God’s actualization in all phenomena, both heavenly and infernal. Similarly, Ar-Rahim signifies the ultimate attainment of closeness to God, the annihilation of the self in the Divine, and the completeness of the Divine presence.

From the Bism (meaning initiation, beginning, and expansion) to the -m (the final letter of Bismillah Ar-Rahman Ar-Rahim), all of existence and its phenomena across all realms are encompassed. The m at the end signifies completeness. Thus, as we say, “In the house, if there is someone, one word suffices.”

The gateway to intimacy with the Qur’an and with its follower is found in the verse Bismillah Ar-Rahman Ar-Rahim from Surah Al-Fatiha. We must understand that “intimacy” here is a special term, one which is achieved only by traversing all stages of love and having one’s heart pierced by the delicate torments of the Beloved. Only such a heart, broken and refined through love’s trials, can perceive Bismillah Ar-Rahman Ar-Rahim not merely as a poetic verse, but as the very “face of love” itself—a face whose manifestations we have discussed in the commentary on this verse.

This is the distinctive quality of Bismillah Ar-Rahman Ar-Rahim in Surah Al-Fatiha: it contains everything within it. No other Bismillah from other Surahs possesses this same all-encompassing nature. Were it not for the obligation upon God’s servants to engage in more basic acts of worship, the mere utterance of this Bismillah would suffice for all acts of devotion. Through it, the greatest acts of praise and glorification towards Allah are made.

The greatness of the Bismillah in Surah Al-Fatiha is unparalleled. Allah, the Exalted, bestowed this Surah upon the Prophet Muhammad (PBUH), a Surah not given to any other prophet. The verse Bismillah Ar-Rahman Ar-Rahim stands as the finest verse in this Surah, a pearl with no equal in the entirety of the Qur’an. This is why it is said that Imam Ali (AS) was able to complete the Qur’an in the time it takes to place one’s foot in the stirrup of a horse—because of his profound awareness and divine proximity.

Every believer must, therefore, devote themselves to the recitation of Surah Al-Fatiha. They should strive to understand its meanings, so that through intimacy with this distinguished Surah, they can approach its profound content. One should repeat this Surah as much as possible, as doing so will lead to greater closeness and awareness of its deeper meanings. In this way, one can transmit the divine blessings of Allah not only to oneself but also to all of creation.

Despite Bismillah Ar-Rahman Ar-Rahim being a part of Surah Al-Fatiha, it is considered the prelude of this Surah. In the second volume of this commentary, we mentioned that the Bismillah at the beginning of Surah Al-Fatiha holds a superior position compared to those in other Surahs. Bismillah Ar-Rahman Ar-Rahim is often referred to as the “second Qur’an” or Mathani (the dual or repeating), as it contains all the essence of the Qur’an and the divine revelation within it.

To truly understand the multifaceted nature of Bismillah Ar-Rahman Ar-Rahim, one must engage with it repeatedly and reflect deeply upon its layers of meaning, allowing its truths to unfold in both waking and sleeping states. By doing so, one begins to see that this phrase is not just a repetition but a dynamic encounter with the unfolding of existence itself.

In the end, the recitation of Bismillah Ar-Rahman Ar-Rahim becomes the most direct path to spiritual fulfillment and divine encounter. It is unparalleled in its ability to encompass all spiritual ascension and descent, leading to the ultimate union with the Divine.

The terms “Hamd,” “Madḥ,” “Shukr,” and “Tasbīḥ” are closely related in meaning.

Shukr refers to gratitude for a favor or blessing, and it is directed toward the one who grants the favor, not to another. It contrasts with kufrān (ingratitude), which implies ungratefulness or failure to acknowledge the favor received. For instance, if a gift is given to a child but not to the parent, the parent does not owe any gratitude for that gift. In the meaning of Shukr, the condition is that the benefit or blessing does not extend to someone else; the recipient alone is the one who enjoys the blessing and offers thanks. This involves a unity or relationship between the benefactor and the thankful one, with no distance or separation between them. However, there is a sufficient connection between the one who expresses gratitude and the blessing itself. For example, it is possible to express gratitude for the intellectual elevation of the Muslim community as a whole, because the grateful person is a member of that community. In the concept of Shukr, the existence of the blessing and its connection to the grateful person is a defining element.

Hamd is a form of praise that is completely devoid of any personal benefit. This is why it cannot be divided into “merchant-like” or “slave-like” categories, unlike Shukr, which, while in response to a favor, is linked with personal desire or interest. This distinction makes Hamd superior to Shukr. Furthermore, Madḥ (praise) is a broader form of praise than Shukr, but Hamd is superior to Madḥ, as it encompasses complete praise, involving humility, astonishment, reverence, and the purification of the praised entity.

Madḥ is a broader concept that includes praise for things that may not be capable of rational thought.

Hamd and Madḥ are more general than Shukr, and Hamd is a virtue of the noble and virtuous. Unlike Shukr, which is always in response to a gift or favor, Hamd does not require the condition of receiving a favor. Praise can be given in general, without it being in return for a specific favor. According to a certain interpretation, it is said:

“Given the Qur’anic usage of the term Shukr, it should be stated that the attainment of the effects of a blessing by another does not define Shukr; otherwise, it would be figurative to attribute the term Shākir (thankful) to Allah.”

It is explained that when the term Shākir is attributed to God, it refers to the effect of His names in relation to each other. In such a case, the condition of the “effect reaching another” is necessary for the completeness of Shukr. But if Shākir refers to the divine essence, which is wholly perfect and independent, the effect does not play a role in the essence of Shukr, as God’s essence is not dependent on anything outside of itself. God is self-sufficient, not in need of any external source for the effects of blessings.

Thus, “the effect reaching another” is a feature of some instances of Shukr, not its core essence. If it is included in the definition of Shukr, it is simply an additional qualification.

Based on this analysis, the distinction between Hamd and Shukr becomes clear: If the aim is to distinguish Hamd from Shukr in relation to contingent beings, the difference is that in Hamd, the reception of the blessed effect by the praiser is not a necessary condition, while in Shukr, the reception of the effect by the thankful person is essential. If we are considering this distinction in both possible and obligatory cases—where even God’s thankfulness is considered—then Shukr could be the same as Hamd in this context.

It is also worth noting that the Qur’an consistently uses Shukr to indicate gratitude without suggesting that the “effect reaching another” is a necessary component of gratitude.

To summarize: Hamd is absolute praise that does not require a specific benefit, while Shukr is conditioned upon the receipt of a favor. Every Shukr is part of Hamd, but not all Hamd is Shukr. A key point is that every act of Hamd implicitly includes Shukr, as the one who praises is also thankful for the blessing they have received.

In the first verse of Surah Al-Fatiha, the phrase does not start with Shukr, which would show gratitude alone, but with Hamd, thereby indicating both Shukr and Hamd. Unlike Shukr, which cannot represent Hamd, the one who says Al-Hamdu Lillāh (All praise is for Allah) acknowledges both the essence of praise and the underlying gratitude within it.

One wishing to research this verse comprehensively would need to extract all instances of Hamd and Shukr in the Qur’an and analyze their data. A large part of the Qur’an is hidden within this verse, and by engaging with it, one may come closer to understanding a greater portion of the Qur’an.

The phrase Al-Hamdu Lillāh holds profound significance, and those who truly understand its weight and essence will appreciate the depth of its meaning. The Hamd of God is the epitome of perfect praise, encompassing the entirety of creation in an expression that denotes divine perfection and majesty.

The difference between Hamd and Shukr also lies in the use of “Al” in Al-Hamdu. “Al” signifies totality and completeness, indicating that all praise belongs exclusively to Allah, and that this praise is not contingent on any specific act of benefaction. It is the totality of praise that encompasses all creation.

In contrast to a simple grammatical interpretation, the Al here refers not to the type or category of praise, but rather to its perfection and completeness, encapsulating all praise directed toward God. Therefore, Al-Hamdu denotes the totality of praise for the Divine, and not merely a partial or contingent form of thanks.

This deeper understanding of Hamd provides insight into the holistic nature of praise as presented in the Qur’an, where it transcends the limitations of simple gratitude and embraces a more comprehensive recognition of divine perfection.

This action has been accompanied by an intention of creation, which holds a specific weight and value. However, this action has been highlighted because of its evident role, otherwise, all actions in the life of Imam Ali (peace be upon him) are similarly significant.

Intention of Reporting vs. Creation

The intention behind an action can either be to report or to create. Sometimes an action is presented as a report, and someone may express it in the form of creation.

When someone intends to report their action, they align it with the religious rulings and models they follow. For example, a person may perform a prayer in the exact manner they have seen from the Prophet (peace be upon him), shaping it to follow his guidance, such as when they recite the phrase “Pray as you have seen me pray.” In this case, only the outward form of the prayer is being performed, and it retains a spiritual state but does not transcend beyond the repetition of the Prophet’s actions.

The intention of reporting is similar to the phrase “Nothing is known from him but good” in the prayer for the deceased. Since it is instructed to say it in this way, the person praying simply recounts the words without giving much thought to the individual for whom the prayer is being said. In contrast, one who wishes to express this with an intention of creation can only perform the prayer for a righteous individual, one who is free of any faults or deficiencies, for their actions are all good.

In the case of reporting, it is possible to combine actions with hypocrisy, polytheism, or sin. However, creation requires that the essence of the action be brought forth, and its greatness lies in the intention of creation. The greatness belongs to the one who can face the Divine and, with a clear and sincere heart, recite the phrase, “You alone we worship, and You alone we ask for help,” and bring it into existence, not merely repeating the words of someone else.

The one who intends creation brings forth a truly realized act of worship, and only someone capable of creation possesses practical wisdom. They can shape something firm and real, and it is this individual who can carry out a meaningful, solid act.

For those who only intend to report, they do not create the action but simply recount someone else’s act. The intention of performing another’s action belongs to obedience, not worship. Worship is realized only through the intention of creation.

One can have the intention of creation only when they understand the meaning of the words they are reciting and bring them in alignment with the Divine intent, as expressed in the teachings of the scholars about “what God has revealed.” One must have certainty and clarity about the meaning, as well as the ability to understand how to address the Divine with full awareness.

The one who creates an act with intention must have full awareness and mastery of all wisdom. Nothing but good should emanate from them, and they must act out of love for their Lord.

Anyone unable to act with creation, who performs worship merely with the intention of reporting, will lose their connection to Islam and purity, transforming into something unclean. It is important to exercise caution, ensuring that one does not imitate the actions of the Divine friends, without having the capacity to do so authentically. The weak and incapable must rely on the words and prayers of the Fourteen Infallibles, even if the act itself, when reported, lacks wisdom and remains a mere repetition.

Many people, without contemplating the intention of reporting or creation, perform acts with the intention of creation deep within their hearts. For instance, when someone says, “I love you,” it is not a mere report but an expression of their inner state. Similarly, in literature, the primary purpose of communication is creation, not mere reporting. A child who imitates their parents’ prayer, without understanding its meaning and unaware of the act of reporting, is, from a psychological standpoint, performing an act of creation.

In society, many individuals engage in their actions with the intention of creation; that is, they express themselves genuinely and freely. Because their intentions align with creation, they act with desire and will, taking joy in their actions. However, when it comes to prayer, if they do not understand the intention of creation and are instead expected to imitate the reported form of prayer, it becomes a burdensome, obligatory act for them. This brings us to a critique of Islamic jurisprudence, which permits the intention of reporting in worship rather than creation, pushing followers toward a lower level of worship. The higher form of worship, achieved through creation, is neglected.

It would not be accurate to claim that worship performed with the intention of creation is invalid; instead, it should be noted that worship, whether for the purpose of reporting or creation, is valid. However, the one who performs it with the intention of creation must fully comprehend its meaning and possess the ability to bring it to life; otherwise, their effort will be in vain.

The creation of prescribed acts of worship, as exemplified by the Prophet Muhammad (peace be upon him), was not something the angels themselves created. They merely recount the Prophet’s acts. In Surah Al-Fatiha, for instance, the revelation of the Surah is an act of creation by God Himself, taken up by the Prophet and conveyed to humanity by Gabriel, the angel of revelation. This Surah, with both theoretical and practical wisdom, becomes a firm act only when it is created. Anything less than creation lacks wisdom.

It is worth noting that in the entire Qur’an, there are only two instances where the intention of creation is particularly difficult: the phrase “You alone we worship, and You alone we ask for help” in Surah Al-Fatiha and the phrase “He is God, the One” in Surah Al-Ikhlas. The entirety of Surah Al-Fatiha revolves around the divine “He” and carries significant weight; unlike the phrase in Surah Al-Ikhlas, which, due to its singular nature and its definition of God’s unity, is less burdensome. Surah Al-Ikhlas serves as a declaration of God’s essence, while Surah Al-Fatiha encompasses multiplicity, highlighting both the practical and theoretical aspects of worship. Continuous recitation of Surah Al-Ikhlas may lead to poverty, but reciting Surah Al-Fatiha does not bring about such misfortune; instead, it helps resolve many problems. The Surah Al-Ikhlas primarily presents God’s unity, while Surah Al-Fatiha addresses all aspects of worship and divine action.

Chapter Three: Praise (Hamd)

The natural course of every phenomenon is influenced by the Names of Divine Beauty and Majesty. For instance, the apple fruit grows and becomes radiant, and if not properly attended to, it begins to decay. Decay is the natural course of an apple that has ripened too much; it should not be considered a defect, deviation, slowness, weakness, or distortion. Rather, it is a necessary consequence of its nature. If the apple finds its own proper environment and its growth does not cease, after complete ripening, it inevitably decays. The distortions that humans perceive as deviations are, in fact, the entire systematic and natural process of every phenomenon. There is no phenomenon that operates without a specific system and orderly process; whether in goodness or evil, correctness or imperfection. Tasbih (glorification of God) is the beautiful expression of the perfection and freedom of every phenomenon, as it narrates its natural course. Tasbih is a systematic and orderly movement. Anyone who has impurities, deviations, or corruption in their actions or behavior, yet praises God with their tongue, is committing a sin which is recorded for them, as they mock the act of glorification while being deviated.

This is what is meant by Dawud (David) whose natural course is so in harmony with nature that even the mountains and birds are drawn into a synchronized movement with him: “And We made the mountains glorify with him at evening and at sunrise, and the birds gathered, all with him, returning (to God)” (Qur’an, 38:18-19). Human behavior, if it is aligned with Tasbih, can even move mountains; for both understand each other: “And remember Our servant Dawud, who was endowed with strength; indeed, he was ever-turning (to God). Indeed, We subjected the mountains to glorify with him at evening and sunrise, and the birds, gathered, all returning (to God). And We strengthened his kingdom and gave him wisdom and discernment in speech” (Qur’an, 38:17-20).

Tasbih of any phenomenon depicts its movement in a healthy and correct manner. The natural course of every phenomenon is its true and luminous nature. A phenomenon that declares its natural course with Tasbih is, in essence, exalting its Creator; because it, along with all other phenomena, is healthy and purposeful, thus indicating that its Creator is also flawless, perfect, praiseworthy, and deserving of Hamd (praise): “Praise is due to God, Lord of the worlds” (Qur’an, 1:2).

Tasbih results from a natural and healthy course. For instance, a person must enter the religious sciences in a manner that aligns with their natural disposition. One who finds compatibility with these sciences should first identify a field that suits them and seek a teacher whose style and interests match their own. Otherwise, their journey will be harmful, wasting their time and resources.

Tasbih is the intricate rotation of natural affairs without deficiency, distortion, weakness, or corruption. There are natural, divine, and rabbinic systems in every phenomenon, and all share a single, consistent order. As the Qur’an states: “And thus do We recompense those who transgress and do not believe in the signs of their Lord, and the punishment of the Hereafter is more severe and more lasting” (Qur’an, 25:65). The phrase “And thus” suggests that the punishment is systematic and can be discovered, just as the verse below speaks of a system that can be understood by those with clear reason: “Have they not traveled through the land and seen how those before them met their end? Indeed, in that are signs for those of understanding” (Qur’an, 47:10).

All destruction, rebellious movements, and misguidance are divine signs and have a natural, systemic order. The natural course of every phenomenon is not limited to its outward health, and apparent shortcomings also have their own natural, healthy course. Therefore, Hamd and Tasbih of all things is a real matter, not metaphorical, and all beings, in their praise and glorification, express the reality of God’s existence.

In this comprehensive natural system, there is no “conflict” or “deviation,” for every movement has a true measure, and all growths and declines are based on a natural arrangement, all glorifying and praising the One God. Tasbih conveys the health of the doer and the action itself. Human Tasbih corrects the soul and its character, and this correction ultimately returns to the correction of the Divine, the will and creation of God. The conclusion drawn from all of this is that: Hamd is the intentional creation and action of the Divine. God, through will and love, has created the phenomena of existence—phenomena that, in declaring their correctness, praise and glorify the Creator. This is why Hamd cannot be for anyone but God, and it can only be fulfilled through God. A servant who has reached perfection, in whatever Tasbih they utter, is essentially praising (Hamd) the Creator. The Tasbih negates any form of association with God’s exclusive agency.

In every instance where Tasbih is mentioned with Hamd, the preposition “with” indicates causality, will, and dependency: “And the thunder glorifies Him with His praise” (Qur’an, 13:13), just as in the phrase “God hears the praise of whoever praises Him” (Qur’an, 58:1). However, the cause of Hamd is the deliberate, perfect action of God; that is, God creates with His perfect will, and both His will and the creation of the world are flawless, leading to a creation that is precise and orderly, making it worthy of Tasbih. A Tasbih that returns to Hamd, and Hamd that can only be ascribed to God. While a rare instance of Hamd in the form of a derivative might be used for someone other than God, it refers to a name, not a description; for instance, the name “Ahmad” in the verse: “And [remember] when Jesus, the son of Mary, said, ‘O Children of Israel, indeed I am the messenger of God to you, confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad” (Qur’an, 61:6).

This verse speaks of the name “Ahmad,” not of the essence, truth, or meaning of the word itself, but of the person for whom the name is given. Similarly, the name “Al-Hamid” (The Praiseworthy) has exclusive application to God and is never used for anyone other than God in the Qur’an. Yet, when it is used as a name, it refers to the person to whom it is ascribed. In the Qur’an, no description of Hamd is ascribed to the phenomena of existence, indicating that there is no standard for it within the system and order of creation.

Verbal and Practical Praise (Hamd)

Hamd is essentially either verbal or practical. Practical Hamd is either bodily, such as in worship and charity, or internal, such as in the heart and spirit. Internal Hamd is hidden, while bodily Hamd is outward.

Praise is a definition of what is praiseworthy and requires the purification of the one who offers the praise from all impurities, especially from the threefold contamination of polytheism, hypocrisy, and ostentation, which must be purified.

Absolute Praise

The Hamd found in Surah Al-Fatiha is absolute Hamd, whereas what originates from creation is conditioned Hamd. Conditional Hamd can be divided into categories, while absolute Hamd is indivisible. Absolute Hamd is a characteristic of the saints of God.

The one who attains the status of Hamd sees no flaw in the creation of God and respects all of God’s servants. Just as someone who shows love to a child does so because of the child’s father, the people of Hamd view all of God’s servants in this manner, seeing them as recipients of divine mercy. They view all phenomena through the lens of the Creator’s divine presence. A person of Hamd cannot harbor enmity in their heart. Anyone who praises God with their limbs or their soul is mindful of every detail of their being and never neglects any aspect of their inner or outer self. However, every action of praise is inherently deficient. Deficiency in praise equates to a broken heart in which God dwells. God desires a heart that is broken, for a person who performs an action and becomes arrogant or boastful about it is ignorant. God’s saints are in a state of humility, uttering absolute Hamd, for they do not perceive any action as emanating from themselves, but as originating entirely from God. Every goodness is from God, and if joy arises within the servant, it is from the joy of God, not of the ego.

We raised this question here, which requires a philosophical introduction to establish the query within thought effectively.

Upon closer examination, Surah Al-Fatiha positions “worship” as the core subject of practical wisdom and the central axis of the ascending journey and cyclical progression of human existence. It places worship before everything else, even seeking assistance from the Divine and the movement towards God’s power. It mentions seeking help only after worship, suggesting that even seeking assistance occurs in the context of worship. The topic of the human journey in the corporeal world is worship. The clear meaning of this statement is that in the earthly realm, no action other than worship should be performed by a believer or a divine ally; as stated in the verse: “And I have not created the jinn and the humans except that they may worship Me.” [67]

Human beings are not commanded to do anything other than worship, and worship is the sole desire of God for both humans and jinn.

In philosophy, it is said that every material act has four causes: the efficient and final causes, which are external, and the formal and material causes, which are internal.

In the mentioned verses and in all earthly forms of worship, the agent (نَعْبُدُ) represents the efficient cause, while (الصِّرَاط) is the material cause. This phrase then becomes specific: (صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ), which represents the formal cause, the determinant, and is an example of specific wilayah, though this specific wilayah is derived from the general concept of wilayah.

If one searches in these verses, the final cause is not mentioned. The goal of worship and the path of those who have received divine grace remains concealed. The results of the ascending journey and the effects of worship are not explained for the servants. However, the attention to the way the Qur’an handles the mention of certain details is worth noting. Why has such an important matter been kept concealed? For example, in matters of monotheism, the Qur’an does not provide an argument for the affirmation of the Divine Essence, as this is considered a settled matter. The existence of God is self-evident, and the self-evident does not require proof. The Qur’an speaks of God’s attributes instead. Similarly, the concealment of the ultimate purpose of worship is akin to the hiding of the Most Glorious Name among the Divine Names or the concealment of the Night of Decree among the nights.

In Surah Al-Fatiha, the end of the path and the ultimate purpose of worship are kept hidden. The inquiry into the reason for this matter lies with the interpreters. We will first provide a brief answer to this question and then elaborate on it.

As careful study of the last verses of Surah Al-Fatiha shows, God only mentions what He desires from His servants, that is, worship, and keeps the result hidden, emphasizing that the believer should focus solely on performing the command, without concern for the outcome. The servant must not rely on calculations or consider the consequences when performing worship.

A person who worships without considering the outcome will never doubt the command. Such a servant performs worship because it is the Master’s will and sees themselves as obligated to fulfill their duty, leaving the result to God. The servant has no obligation regarding the outcome of their worship or its fruits. They must only perform worship where and how God has prescribed it, but the result of a shared worship may differ for each believer, leading each to a different place. There is no guarantee for any believer that they will achieve a specific outcome from their worship, with absolute certainty about the result. A person is constantly evolving in this world, each moment in a state of becoming. The moment may be one of decline or one of ascension. God does not guarantee ultimate guidance or salvation for anyone in this Surah, just as He is not like a school teacher who guarantees the success of their students. By keeping the end concealed, this Surah communicates that the achievement of worship’s purpose is not guaranteed.

God says to the Prophet (صلى الله عليه وسلم): “Indeed, you do not guide whom you like, but God guides whom He wills, and He knows best who are the guided.” [68]

The ultimate fate of the servants is in God’s hands. He has the power to guide some and mislead others. The servant is not bound to anything or anyone! Servitude has no meaning other than being a servant to God, and they must perform whatever has been assigned to them without believing that their worship entitles them to any favor from God or makes them a better servant. Everyone, no matter who they are, even if they are a divine prophet, is bound by duty, and the outcome of that duty is not their concern.

If one looks at the sacred text of the Qur’an, they will find that God, when wishing to indicate the relative outcome of certain actions, uses the word “لَعَلَّ” (perhaps) to express uncertainty. For example, He says: “O mankind, worship your Lord who created you and those before you, that you may become righteous.” [69]

The servant must worship without asking what God will do in return. There is no guarantee for the good deeds, and even the intermediate results are couched in “لَعَلَّ”: “O you who have believed, fasting has been decreed upon you as it was decreed upon those before you that you may become righteous.” [70]

There is no guarantee that the righteous will die righteously, nor that the wicked will die wickedly. Someone might serve God for seventy years, endure hardships, and strive in His path, only to fall into hell with a small misstep. The accounting of such missteps is not in human hands. The earthly world is a perilous path, where anyone can fall from grace: “Muhammad is but a messenger; [other] messengers have passed on before him. So if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will not harm Allah at all; and Allah will reward the grateful.” [71]

As narrated: “When the Prophet (صلى الله عليه وسلم) passed away, the people apostatized except for three: Salman, Al-Miqdad, and Abu Dharr Al-Ghifari. When the Prophet passed away, forty men came to Ali ibn Abi Talib and said: ‘By God, we will never give allegiance to anyone after you!’ He asked, ‘Why?’ They replied, ‘We heard from the Prophet on the Day of Ghadir about you.’ He asked, ‘And will you do this?’ They said, ‘Yes.’ He replied, ‘Come to me tomorrow after shaving your heads.’ Only these three came to him.” [72]

Hell, where one is nourished with foul, bitter water, is always thirsty to consume more souls: “The Day We will say to Hell, ‘Are you full?’ and it will say, ‘Are there any more?’” [73] The Hell described in the Qur’an is a place where the damned face unimaginable suffering: “Has the story reached you of the Overwhelming? Some faces, that Day, will be humbled. Laboring, weary. They will burn in a blazing fire and be given to drink from a boiling spring. They will have no food except from a poisonous plant, which will neither nourish nor satisfy hunger.” [74]

This narrative of Hell is meant to show the extreme consequence of misguided paths.

Someone can only be a true servant when they perform worship without expectation of reward, not relying on personal desires or outcomes. This pure form of servitude, akin to the love and devotion one would have for a beloved without expecting anything in return, is what Surah Al-Fatiha teaches.

“The ultimate purpose of worship is for the servant to achieve the state of submission where there is neither doubt nor condition, and the goal of Surah Al-Fatiha is to highlight this meaning.

God, in Surah Al-Fatiha, has seated Himself in praise. He praises Himself, and this is not just a form of expression but a depiction of His perfect nature. When we say, ‘Praise be to Allah,’ we are recognizing His qualities as they truly are, without any flaws, imperfections, or the need for external validation. The act of praise itself is not for God’s benefit; rather, it is for the servant to acknowledge that the Creator is the only one deserving of such praise. This is the essence of true worship.

This concept of worship is not simply about performing rituals, but it also concerns the attitude one adopts towards worship. It is not about the results or the end goals but about embodying the very act of submission and obedience, for these are the intrinsic values that elevate the servant in the eyes of the Creator. Even if no immediate reward or result is perceived, the act of worship remains valid and meaningful because it is done for the sake of God, without any attachment to outcome or expectation.

Furthermore, the relationship between the servant and the Creator is not transactional. The servant is not to consider their worship as a debt owed or something they have ‘earned.’ This kind of mindset distorts the true essence of worship and moves it away from pure devotion into a business-like transaction. When a servant engages in worship, they must do so with the understanding that they are fulfilling a duty, not for what they will gain in return but because it is their responsibility and calling as created beings.

When God keeps the ultimate goal of worship hidden, it serves to test the purity of the servant’s devotion. If the goal were clearly outlined, the servant might only focus on reaching that goal rather than focusing on the worship itself. By concealing the ultimate result, God ensures that worship is carried out sincerely, purely, and without self-interest. Worship is not meant to be done for a specific purpose, but because the Creator commands it, and it is an opportunity for the servant to align with the divine will.

In Surah Al-Fatiha, the phrase ‘إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ’ (‘You alone we worship, and You alone we ask for help’) is central. This is a profound declaration of total submission to God. The worship mentioned here is not about looking for personal benefits or advantages but about fulfilling one’s purpose as a servant of the Creator. True worship is not dependent on material outcomes, nor does it involve the servant seeking any reward or compensation from God. This form of worship is unconditional, based purely on love, devotion, and recognition of the Creator’s greatness.

The statement ‘We worship You and seek help from You’ is deeply symbolic. It implies a relationship that is one-sided, where the servant does not expect anything in return but offers everything in devotion and trust. It is an acknowledgment of complete surrender, an embodiment of the essence of faith itself.

Moreover, the goal of worship is not about reaching a particular spiritual or material outcome but about the process of continuous submission and recognition of God’s supremacy. It is a state of being, an ongoing act of love, obedience, and devotion. And, in this submission, the servant finds peace and satisfaction in knowing that they are fulfilling their purpose.

The beauty of Surah Al-Fatiha lies in its simplicity and profundity. It captures the essence of worship in its purest form — without expectation, without condition, and without doubt. It guides the believer to focus on the act of worship itself rather than its rewards, leading them to a path of genuine devotion that transcends the desire for worldly gains and leads them to spiritual elevation.”

The Name (الْحَمِيد) in the Qur’an

The name (الْحَمِيد) is used in its simple form in the Qur’an and is never followed by another noun as a possessive construct. All names fall under the shadow of (الْحَمِيد). Furthermore, the name (الْحَمِيد) is never used alone, but always appears alongside other divine names. The infrequency of the use of the attributes of praise underscores the greatness of these attributes.

Praise of Virtues and Excellence

The author of Al-Manar mentions that praise is applied to virtues in a way that does not necessarily extend to others—meaning it is not required that others benefit from them. For example, the redness of a ruby does not have to benefit anyone; it is simply an attribute of the ruby itself.

He states: “In praise, the glorification of attributes of perfection is done through chosen excellence, whether it is a virtue, i.e., the qualities of the one praised, or excellence that extends its influence beyond the one praised, like the redness of a ruby which captivates the viewer.”

However, Tasnim’s interpretation criticizes this point, arguing: “Some have said that in the concept of praise, the ‘effect of the praised perfection extending to others’ is implied. Praise is thus not only for virtues but also for excellence, contrary to praise which is more general.”

This statement is not correct because in the Qur’an and some supplications, Allah is praised for qualities whose effects do not extend to others, such as His eternity, His transcendence, and His uniqueness. For example: “Praise be to Allah, the One who has neither taken a son nor has He any partner in sovereignty, and He has no ally out of weakness” (Qur’an 25:2).

Here, qualities like being the eternal, the non-ending, transcendent, and without child or partner are praised, even though their effects do not extend to others. Tasnim also mentions that Allah is praised for such qualities, even though they do not affect others, which are virtues, not excellences. Therefore, these attributes are praised because they do not influence others but reflect the perfection of the Divine.

While Allah praises such qualities to demonstrate His perfection, it is stated that had Allah been subject to time, He would be subject to change and imperfection, affecting creation. However, His transcendence means that such qualities are fundamental, and their goodness and effects extend to the creation, specifically bringing harmony to the system of the universe.

The author concludes that, fundamentally, Allah’s attributes always benefit others—His transcendence, unity, and other essential qualities impact creation positively.

The Lām in “لِلَّه”

The preposition “ل” (in “لِلَّه”) in the phrase “الْحَمْدُ لِلَّه” is neither a possessive “Lām” (to show possession) nor an “exclusive Lām.” In this context, it does not convey the concept of ownership or exclusivity. The phrase encapsulates the totality of Allah’s attributes, implying that the entirety of praise is owed to Allah, without limitation or division.

Since “الْحَمْدُ لِلَّه” encompasses the fullness of perfection, both in the name “Allah” and the concept of praise, it reflects the immensity and weight of the reality that cannot be fully expressed without being humbled. That is why subsequent descriptions are provided, such as “ربّ الْعالَمين” (Lord of the worlds), to lessen the weight of such an immense concept and make it more digestible to the believer.

The Name (رَبّ)

The name “رَبّ” is an active name, not a purely intrinsic name, which gives it a sense of more specificity. The name “رَبّ” always requires an addition, i.e., a qualification or specification. Thus, “رَبّ” emphasizes the act of nurturing and sustaining, which is why it is paired with terms like “عالَمِينَ” (the worlds) to further define Allah’s relationship to all of creation.

The Role of Pause and Prolongation in Recitation

In the recitation of the Qur’an, the pauses (waqf) and prolongations (mad) help facilitate a smooth and balanced recitation. The proper use of pauses and prolongations ensures the weight of profound verses is manageable for the reciter. The Sūrah of Al-Fātiḥah, for example, contains several pauses and elongated sounds to help lighten the burden of the grand statements made in the verse.

Recitation and Practice

The recitation of verses, especially in Surah Al-Fātiḥah, is not just a matter of vocal delivery; it also involves understanding the depth of the meaning of every phrase. Proper recitation is a skill that requires both learning and practice, ideally under the guidance of a teacher.

The Various Types of Praise (حمد)

Praise (حمد) takes different forms depending on the context. Some forms of praise are given when blessings are received, while others are more general. For example, “الحمد لله على هذه النعمة” is praise offered when blessings are received, whereas “الحمد لله على كل حال” is a higher level of praise, acknowledging Allah’s perfection in all circumstances—whether blessings or difficulties.

Higher Forms of Praise

The highest form of praise is seen in Surah Al-Fātiḥah, where all praise is directed to Allah in His totality, acknowledging all of His attributes. Every other form of praise is partial, focusing only on a specific blessing or attribute. However, even the praise for a specific blessing carries within it the completeness of praise, as every blessing is part of Allah’s perfection.

Here is the academic translation of the provided text into British English:

Linguists have primarily focused on the uses and applications of words, which are often intertwined with meanings of metaphorical, figurative, necessary, and other kinds of indirect meanings. However, they have not thoroughly examined the fundamental and original meaning for which a word is designated. The truth and essence of meaning is always a single meaning, not subject to multiplicity. The difference in meaning never refers back to the essence of the meaning, and the characteristics of meaning are linked to the form and arrangement of the word itself. The true and original meaning of a word can always be found in its base form, and it is reflected in all of its derivatives, forms, and compositions. Unfortunately, this important principle of semantics is often overlooked in dictionaries. Examples of lexicographers’ perspectives are outlined below:

Al-Misbah al-Munir

“The term ‘Rab’ is used for Allah, may He be exalted, when preceded by the definite article ‘al-‘ and when used with an addition. It is also used for the master of an entity that lacks reason when it is added to something, such as ‘Rab al-Din’ and ‘Rab al-Mal’. It has been used figuratively to mean ‘lord’ when referring to rational beings. It is said that the term ‘Rab’ should not be used with the definite article for a creature in the sense of ‘owner’ because the definite article denotes generality, and a creature does not possess ownership of all creatures. However, it may appear with the definite article instead of being added when it refers to the master.

‘Rab Zayd al-Amr’ is used in the sense of guiding and managing him, hence the term ‘Rabb’ is also used for a nurse or foster mother (from ‘Rabeebah’ meaning the woman who raises a child from a different marriage). The plural form is ‘Rabeebah’ for a daughter of a woman married to a different man. ‘Rab’ is also used to describe the cooking of a sweet syrup (rub) from fruits, and ‘Rubb’ is a term used to indicate a small quantity. The word ‘Rab’ is used to refer to the master, guide, or caretaker.”

The “Misbah” dictionary discusses the different applications and uses of the term ‘Rab’, mentioning Allah, the ‘owner’, and the ‘master’ as examples. It also refers to ‘Rabeebah’ (foster daughter) and the cooking process of fruit syrups. However, the dictionary does not delve into determining the fundamental meaning of the word ‘Rab’.

The use of ‘Rab’ for beings other than Allah is rare. The prevailing culture in the literature of Muslims is not scientific. Thus far, aside from a few isolated studies such as “al-Tahqiq,” there has been little effort to address this issue. The general literary culture in academic centers is not scholarly, and this causes societal decline and deviation. Just as the development and progress of a society begins with its literature, research on any civilization is based on the study of its literature. Islam, without deep literature, will not transition into a glorious civilization in this age. Current literature focuses mainly on reporting words used in daily life rather than conducting in-depth investigations to uncover the true meanings of words. This is why the reports of lexicographers have no legal or exegetical value, whether in the context of Islamic jurisprudence or Quranic exegesis. Scholars in these fields must have the ability to investigate the lexicon to uncover the true meanings of words. This capacity for lexicographic research is not possible without mastery of “derivation theory.”

Currently, derivational linguistics is a forgotten and neglected science in academic centers. We have explained the rules of this science in a separate book entitled “Derivation Theory.” Derivation theory is a complex and challenging field that requires extensive and precise research to uncover the true meanings of words, which is why few scholars delve into it. This science is so important that one might say: the value of a nation lies in its literature, and the value of literature depends on derivational theory. Academic and literary institutions not only fail to emphasize derivational linguistics, but also do not include lexicography as part of their curriculum. The true meaning of a word and its original form should always be intrinsic, essential, necessary, primary, and universal. The underlying essence of words has been neglected, and just as formal logic has become merely a form of logic, in lexicography, only sciences related to the form and structure of words, such as morphology, syntax, rhetoric, and semantics, are taught in traditional styles without significant innovative research.

Even though the form of a word is important and beautifully constructed, without the essence (or root meaning), it is of no value, just as in logic, reasoning without consideration of the essence and content holds no value. Of course, the essence also cannot be understood without considering its form. The essence has two forms: the root form and the derived form. The form that attaches to the root is different from the form that attaches to the derivative.

To understand the meaning of ‘Rab,’ one must first identify its core meaning and essence. The truth of ‘Rab’ can be found in the Quran, which is the best lexicon as it uses words in their true meanings. The Quran not only explains the essence of meanings but also provides examples and applications of those meanings. To understand any phenomenon, one must understand its ‘Rab’ as described in the Quran. The name ‘Rab’ is one of the most prominent and frequently used names in the Quran, so much so that it is rare to find a page in the Quran that does not mention it.

Without understanding the name of ‘Rab,’ one cannot understand oneself or the rest of creation. Someone who does not know their ‘Rab’ is like a person without an identity card—no one gives them any value, and they are lost, without home or shelter. Many failures arise because individuals do not know themselves or recognize their talents and potential. The first principle in the path to perfection is that one must understand their own abilities and recognize their ‘Rab’ to understand what role they are meant to fulfill. The destiny of each person is tied to the divine name ‘Rab.’ The name ‘Rab’ is the ultimate point of each person’s life. Just as someone placed in a furnace for a long time finds their true self, a person who discovers their ‘Rab’ reaches their true essence. Therefore, one must give significant attention to understanding this name.

Maqayis al-Lugha

“Rab: The root of the letters ‘Ra’ and ‘Ba’ indicate three main principles: the first is the improvement of something and managing it. The ‘Rab’ is the owner, creator, and caretaker of something. The ‘Rab’ is the one who brings things to their proper state. The term ‘Rab’ is used for the manager of something, such as the ‘Rab’ of a garden. ‘Rubb’ also refers to a syrup made from fruits. The second root principle is the idea of permanence and continuity, for which the term ‘Rab’ is used when something continues, like a cloud that persists. The third root principle is to combine or join things, such as the term ‘Rab’ for a covenant. These three principles all align with each other.”

In the Maqayis, the author proposes three basic principles for the word ‘Rab’. However, a single root cannot have multiple meanings; each root must have a unique and consistent meaning. The purpose of the dictionary, as in the case of other lexicons, is not to explore the root meaning or derivation of words but rather to look at their use in context. Unintentionally, the author of Maqayis reduces these three principles to a single essence.

Al-Mukhtar al-Sahhah

This dictionary lists the uses of ‘Rab’ as follows:

“The ‘Rab’ of everything is its owner. ‘Rab’ is one of the names of Allah, and it is not used without an addition when referring to anything else. It was also used in pre-Islamic times to mean ‘king’. The ‘Rabbanī’ refers to a scholar, someone who has knowledge of Allah. The ‘Rab’ of a child is the one who raised him, and the female version is ‘Rabeebah’, the daughter of a woman married to someone other than her father.”

Al-Mufradat Gharib al-Quran

In this dictionary, Raghib offers a more insightful definition than the others. He states:

“The term ‘Rab’ originally means ‘to nurture’, referring to the gradual process of guiding something to its perfection. It is used metaphorically to describe the one who is responsible for the well-being of others, like Allah. The term ‘Rab’ is not used in the absolute sense except for Allah, as the one who oversees all creation.”

Raghib’s definition of ‘Rab’ as nurturing and guiding something towards its perfection is one of the most accurate. However, he makes an error in describing ‘Rab’ as a root derived from ‘Insha’ (to create), which adds a sense of compulsion, an idea that is inconsistent with the concept of divine nurturing and care, which should be based on love rather than force.

Among the lexicographical sources, Raghib makes a more substantial attempt to uncover the essence of the meaning of ‘Rab’, even though he is not fully successful. His definition gets closer to the truth as it captures the idea that ‘Rab’ involves guiding someone lovingly towards their perfect state, which is in harmony with the Quranic idea of divine guidance.

Al-Kaf’ami

In his book “Maqam al-Asma al-Ilahiyya,” Al-Kaf’ami suggests four possible derivations for the term ‘Rab’. The first is derived from the word ‘Malik’ (owner

Ibn Fannari, in his book Misbāḥ al-Uns, quotes from Ibn Arabi regarding the name “Rabb” as follows:

“The term ‘Rabb’ means something that is constant, and it refers to the essence; when used as a reformer, it is one of the names of actions; and when referring to the owner, it is one of the names of attributes” [123].

Ibn Fannari presents “Rabb” in three meanings, attributing each of these to a particular level of the divine names. It seems as though he is suggesting that the divine names have hierarchical stages, but without providing a clear argument. His writing, in this regard, resembles a speculative approach, which is more of an assumption rather than a rigorous analysis.

“Rabb” does not mean “constant” as he suggests, because constancy is inherent in all divine names, and indeed, all phenomena also have constancy. Furthermore, he does not provide any evidence that “Rabb” signifies reform. Although some names may overlap in meaning due to their proximity, it is “Rāb” that signifies reform, not “Rabb”. In another place, he quotes Farghani as saying:

“The term ‘Rabb’ encompasses various meanings: owner, lord, reformer, the necessary and close, the one who nurtures with grace, support, and ensures the well-being of the one being nurtured, which is the most frequent usage. It is a general term encompassing all meanings in both general and particular names, and it is apparent in every name according to its own specific meaning” [124].

In this statement, an attempt is made to gather multiple meanings under the term “Rabb” to encompass all forms and prevent contradictions. However, this is more of a blend of meanings and a selective approach, resembling the kind of speculative work that some purely intellectual thinkers in academia may fall into. Their methodology is starting to infiltrate religious institutions. By making the term too general, it ends up covering all meanings in all names.

What he fails to notice is that a word cannot have more than one meaning simultaneously; its usage does not represent a definitive truth. The terms and contexts he offers are not metaphorical meanings, but rather spiritual, existential, and necessary meanings.

However, there is a subtle point he raises here: that “Rabb” has a universal manifestation that flows through all names. This is indeed a good point, but it is not exclusive to the name “Rabb”. All the divine names manifest and flow within one another, differing only in the extent of their dominion, visibility, and authority. The name “Rabb” flows within all the names with its own meaning, not with every meaning.

It is also crucial to distinguish between saying that “Rabb” flows through all the divine names and the claim that “Rabb” applies to all phenomena. The divine names do not require or need a “Rabb”, but all phenomena do, as they are in need of nurturing. The name “Rabb” flows through the divine names in their essence and through the phenomena in their manifestations and needs. Generally, all the divine names flow into one another in essence, while in phenomena, they flow through their appearance and needs. It is not the case that the divine names are dependent on the name “Rabb”. In both the unity and uniqueness of God, the divine names are identical to one another, and their flow into each other is one of necessity, essence, and absolute truth. Thus, the phrase “manifest in every name according to its own meaning” is fundamentally problematic because it implies that the divine names are in need of one another.

Haji Sabzavari

Mullah Hadi Sabzavari, one of the great figures in wisdom and philosophy, wrote the book Sharh al-Asma’ al-Husna (Commentary on the Beautiful Names). In this book, he presents his philosophical and mystical ideas, offering more of a philosophical and mystical treatise rather than a detailed exposition of the divine names. When explaining the Jowshan Kabir (the great supplication), he discusses the phrase “Save us from the fire, O Lord” as follows:

“The name ‘Rabb’ is used for the Almighty in reference to His nurturing of things in the ascending chain, just as ‘Bari’ and similar names are used in reference to the descending chain. In the descent, His outpouring is first intellect, then soul, then image, then physical form, then body, and finally prime matter. In the ascent, matter first dons the image of physical form, then is nurtured by simple natural forms, then becomes a complex and incomplete compound, and then a fully formed, perfect mineral, then a beautiful plant, then a sensitive soul, then a potential intellect, then an intellect in potential, then a fully realized intellect, and finally a perfected intellect, to the extent that God wills” [125].

Sabzavari is correct in saying that the term “Rabb” refers to the nurturing of all things, but he limits its use to the ascending chain and believes that nurturing begins in this ascent and does not extend to the descending chain. This view separates the powers of the two divine names “Bari” and “Rabb,” suggesting that “Bari” takes care of the descent while “Rabb” is concerned with the ascent. This is a reductionist view of these two divine names, while both “Bari” and “Rabb” are involved in both the descent and ascent. Just as “Rabb” is responsible for the nurturing of all phenomena in the ascending process, it also guides their manifestations from one level to the next in the descending process. One cannot compartmentalize the roles of divine names, nor can we assign each name a partial responsibility. Rather, their dominion is all-encompassing, and it is not as if “Bari” brings a phenomenon down to the level of prime matter and then hands it over to “Rabb” to elevate it. Such a view is surprising, especially coming from a philosopher of Sabzavari’s caliber, and it demonstrates that reading philosophy and mysticism does not necessarily equate to understanding the divine names. This knowledge is a special gift, one that God imparts to His chosen servants, as Adam, peace be upon him, received it from God: “And He taught Adam the names” [126].

There is a well-known mystical principle that says, “Every thing is in every thing.” Every phenomenon, whether in the descending or ascending chain, carries the scent of all divine names and attributes. From any phenomenon, all manifestations can be seen. It is not the case that if clay sits next to a flower for a few days, it absorbs its scent and the flower’s perfection somehow manifests in the clay. Rather, every phenomenon inherently contains within it all forms of divine manifestations. Just as every piece of clay inherently holds within it all types of flowers, and the scent of all flowers can be sensed in the clay, though it is the scent of the clay that predominates. Similarly, all the divine names and attributes are manifest in every phenomenon, though they differ in rank and domain. As we discussed in the phrase “Alhamdulillah Rabb al-‘Alamin” (“Praise be to God, Lord of all the worlds”), “al-‘Alamin” refers to both the descending and ascending realms. It is not the case that “Rabb” is exclusive to the ascending worlds, as the unity of context demands this interpretation. Since “Alhamdulillah” signifies complete praise and its fullness, and “Lillah” represents the entirety of God’s essence, “Rabb” refers to the lordship of all active names and is absolute. Therefore, “al-‘Alamin” refers to all the worlds, both divine and created, encompassing the breadth and expansiveness of God’s lordship. As He says: “My Lord’s knowledge encompasses everything” [127]. This knowledge of “Rabb” encompasses everything, whether in the descent or ascent. He also says, “And He is the Lord of the Great Throne” [128], where the Throne is part of the descending chain, and the descending chain precedes the ascending chain. Just as might and creativity exist in both chains, they are described in the attributes of “Rabb”, as in: “Glory be to your Lord, the Lord of Might, far above what they describe” [129], and also: “Indeed, your Lord is the Creator, the All-Knowing” [130].

Every phenomenon carries the scent of God, indeed the scent of all that is divine. However, the divine names have distinct dominions, and their layers are hidden, manifesting according to their own levels and rank. Accordingly, none of the divine names is limited or suspended, and none can be confined to a single chain. God is “the First and the Last, the Manifest and the Hidden” [131]. Just as He is the First, He is also the Last, and just as He is the Manifest, He is also the Hidden. If He were only the First and not the Last, He would be an incomplete God. He, as the First, also contains within Himself the Last, and every name contains all the other names.

What has been discussed so far represents some of the fundamental principles of the knowledge of the “Most Beautiful Names”, a profound and difficult discipline. Few scholars today are able to expound on even a single phrase or explain even one divine name without stumbling or falling. The knowledge of the names is indeed a neglected field in academic centers. It is a knowledge that must be acquired from those beloved of God, those endowed with the grace of this knowledge, who teach it to their disciples as a divine gift, just as Adam received it directly from God.

(Rabb) is the Mother of the Names of Allah in the realm of His active attributes, and they are noble. Just as the blessed Name (Hayy) is the Mother of the Names of His inherent (Essence) attributes, being the first of them, to the extent that names such as (Aleem) [All-Knowing], (Qadir) [All-Powerful], and (Hakeem) [All-Wise] are seated upon it.

Although (Rabb) is an active attribute, it governs all active attributes and is their sovereign. No active attribute exists under which it does not have dominion. The management and governance of all worlds are in the hands of (Rabb), and every form of manifestation, appearance, and occurrence in creation is within its realm of nurturing and guidance. It is the central control for every phenomenon, whether majestic or beautiful, meaning that it both punishes and rewards, guides and instructs. (Rabb) is the disposer of all the worlds, both spiritual and material. All active attributes work and operate under the domain of (Rabb), and the rule of the names in the world is entrusted to (Rabb), whose methods must be studied through the Qur’an. In studying the verses of the Qur’an, it is essential to observe with which names (Rabb) operates, which names accompany it, and to identify the names it associates with. It is also necessary to observe what works and affairs are attributed to (Rabb). Are the matters attributed to it limited or infinite? Are they specific or general? Do they refer to things that are lowly or do they denote superiority and excellence? Is it (Rabb) that is the source of all matters, or is it something else? Furthermore, the position of the name (Rabb) can be inferred from the names it associates with. One must also note that, out of over 950 instances where (Rabb) is mentioned in the Qur’an, more than 880 instances refer to it with a pronoun, and only in over eighty instances does it appear with an explicit name. Such usage suggests that the name (Rabb) must be widely known and does not require the addition of an explicit name or further indication. The frequency of the usage of this name in the Qur’an is such that its context in the Qur’an is broader and more extensive than in Hadith, making the Qur’an sufficient for research in this regard, without the need to refer to Hadith, as the Qur’an has not left anything unaddressed on this matter and has elaborated on every related proposition.

It should be noted that the statistics provided may have slight inaccuracies, but such minor errors in terms of quantity do not matter; the most important consideration is the nature of each instance of usage and application. What is essential is that this provides insight into the nature of the name (Rabb).

All actions and deeds fall within the scope of the name (Rabb) and are manifestations of its active attributes. The Qur’an says: “Say: ‘Is there another Lord than Allah I should seek, while He is the Lord of all things? No soul earns anything except against its own will, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you of that in which you used to differ.'” (6:164). The name (Rabb) is the most encompassing name, as mentioned in the verse “And He is the Lord of all things.” This vastness and extent are also conveyed in the verse: “Is it not enough for your Lord that He is a Witness over all things?” (41:53).

The name (Rabb) governs the entire active realm of Allah, as mentioned before, being the sovereign of all active attributes and having a population of attributes under its rule. It manages creation and command, as stated: “Indeed, His is the creation and the command. Blessed is Allah, the Lord of the worlds.” (7:54). Without the permission of the name (Rabb), no angel glorifies, and no leaf falls from a tree: “And no leaf falls except that He knows it.” (6:59). This knowledge is the active knowledge of Allah, which is governed by (Rabb), and it is (Rabb) that causes each leaf to fall according to His will.

The mission of the Divine Prophets also stems from the name (Rabb), as shown in the verse: “He said, ‘O my people, there is no delusion in me, but I am a messenger from the Lord of the worlds.'” (7:61), and the reward of the message is also attributed to (Rabb): “Indeed, my reward is with none but the Lord of the worlds.” (26:109).

Furthermore, trust and reliance must be upon (Rabb), as seen in the verse: “Say, ‘Allah is Sufficient for me; there is no god except Him. Upon Him I have relied, and He is the Lord of the Great Throne.'” (9:129). The Lord is present on the Throne, encompassing everything, and no servant is left unheld by His presence. This is why every person must place trust and rely on that merciful Lord, upon (Rabb). (Rabb) is so exalted that it associates with the name of majesty, and all the operations in the world are done through it. Thus, Allah is the Lord of all, and everything in existence is within His control. Even when a name is added to it, this is merely to indicate its connection to a specific matter, as in: “They said, ‘We have believed in the Lord of the worlds, the Lord of Moses and Aaron.'” (7:121). Allah is the Lord of all, and no phenomenon exists that is not encompassed by it.

None can come to understand (Allah) unless they first come to know (Rabb), just as even the greatest of the Divine Prophets, such as Moses, experienced this: “And when it came to her, a voice called from the right side of the valley in the blessed spot, from the tree, ‘O Moses, indeed I am Allah, the Lord of the worlds.'” (28:30). Here, Allah introduces Himself to Moses as (Rabb), even though He begins with the name (Allah), because (Allah) is the name of the essence, and for those who are not the beloved ones of eternity, the essence remains undetermined. Even the greatest of the Divine Prophets have not surpassed the unity of action and come to the unity of the essence. Very few saints are able to reach the description of the essence, and only the elite of the elite can approach the unity of the essence. The first question that is asked of a person in their grave is about (Rabb), not about (Allah). What is important is for the individual to submit to (Rabb), which means submitting to all of Allah’s names, as this name holds a vast scope, encompassing countless names within its boundless expanse.

Without self-awareness, one cannot be provided with an educational or developmental plan.

Naming a child, which holds significant importance in Islam, is meant to enable parents to understand their child’s innate spiritual qualities. By naming the child appropriately, parents can nurture them based on their true nature, without steering them away from their natural path or imposing anything on them forcefully. When naming is done with knowledge and by those who are entrusted with this responsibility, the course of the individual’s life is set through the name they bear, and parents and educators base the child’s upbringing on that. This is why it is said: “Names descend from the heavens.” Just as the formation and growth of an individual have a celestial origin, so too do names. One must find a person’s celestial name and understand what is appropriate for them, as well as discern their natural inclinations, tastes, interests, and their good and best interests. A person who knows their divine name (Rabb) reaches two levels of understanding: one, identifying the things necessary for their life that they must pursue; and two, the things they must avoid and stay away from with determination, as engaging with them would harm or endanger them. Such avoidance leads to a heightened sensitivity or an allergic reaction.

For instance, the color white might suit someone’s temperament and bring them joy, while it may feel tiresome and dull to another. Similarly, someone suffering from constipation should avoid financial matters, as they may harm their well-being and should delegate financial management to others, or else they might become subject to the warning of the Qur’anic verse: “And those who hoard gold and silver and do not spend it in the way of Allah – give them tidings of a painful punishment.” Some people struggle when they encounter divine knowledge and truths, and they should limit their exposure to them. One person might only need to engage with certain types of knowledge or intellectual activities. If such a person attempts to understand worldly matters, they will find no joy in them, nor will they find satisfaction in any of life’s worldly concerns. Without an understanding of the self and the knowledge of the name (Rabb), one may end up in paths that lead to despair and dissatisfaction, feeling unfulfilled by what they acquire, as it does not align with their true nature, and they do not attain what truly brings them joy, leading to hopelessness and frustration. A person who walks in harmony with their name (Rabb) enjoys their profession and would never wish to abandon it, even if it does not provide enough income, as it aligns with their essence, and they see it as appropriate for themselves.

It is possible that someone’s inner nature, through the persistence they possess, may not find enjoyment in the sweetness and benefits of knowledge, and they may not take pleasure in it. Such a person should not be forced into study. It is crucial to discern what is appropriate and inappropriate in order to understand the path of growth and the potential pitfalls. Someone who knows their name (Rabb) will not take paths that lead them to be indebted to others or take paths where failure awaits them. They will not walk into disasters that may cause them harm or injury, like breaking a leg and needing to call for help, endure surgery, or bear the costs of treatment.

If someone knows the (Rabb) of a particular area, they can understand whether it is prone to earthquakes or not, whether it is suitable for settlement, agriculture, industrial work, education, etc. A person who knows their name (Rabb) lives naturally, and natural calamities affect them, not unnatural or fabricated ones. Non-natural problems stem from ignorance and are not related to Islam or disbelief. The knowledge of the (Rabb) of every phenomenon is essential for those in positions of governance, so they do not waste state resources on projects that are incompatible with the current social and environmental conditions, or which lead to inefficiency or cause hardship for millions, thus wasting the community’s resources and hindering growth.

It is important to note that societal growth is not just about expanding a few kilometers of highways over the years; rather, growth is holistic and encompasses all aspects of life. Just as the name (Rabb) appears more than 950 times in the Qur’an and is one of the prime active divine names, the person who aligns with their name (Rabb) enters a position where they do not stray from the right path and can form a connection with their (Rabb), moving from harmony to closeness, eventually reaching a state where they converse with their Lord, and both the Lord and servant become lovers.

When someone becomes acquainted with their (Rabb), it is visible on their face, just as a person who has spent time with their mother can recognize her instantly in a crowd. This proximity, this connection, is evident without needing much observation. A person who is familiar with their (Rabb) can perceive and visit them, whether in dreams or while awake. Sometimes, they take the role of this divine entity, embodying both divine and human qualities in their nature. Such individuals transcend mere knowledge and understanding, attaining a state of closeness that goes beyond intellectual comprehension. Their words carry a different fragrance and taste, as they speak with the language of the (Rabb). Even if mountains turn to cotton, they remain unaffected. The person who has united with their (Rabb) makes the impossible possible, while the ordinary person struggles with the smallest challenges.

A person aligned with their (Rabb) rises above the mundane struggles and can effortlessly achieve what is necessary with minimal effort, because their relationship with their (Rabb) allows them to transcend ordinary constraints. Understanding one’s name (Rabb) brings forth clarity, and a person who knows it will always walk the path aligned with their true essence, avoiding paths that lead to confusion or frustration. If someone does not know their name (Rabb), they are truly lost.

The term “world” refers to the cosmos and everything it contains, including both the substances and qualities. Originally, it was used to refer to something by which something is known, much like a seal or a stamp used to make an impression. Its structure is based on this form due to its nature as an instrument. The world is an instrument in signifying its Creator. This is why Allah refers us to it in understanding His Oneness, as mentioned in the verse: “Do they not reflect upon the dominion of the heavens and the earth?” (Quran, 3:191).

Regarding its plural form, it is used because each type of being can be called a world. Thus, we have terms like the world of human beings, the world of water, and the world of fire.

In his interpretation, Raghib refers to the world as both the great universe (the macrocosm) and the small world (the microcosm), identifying human beings as a miniature representation of the larger world. This duality is evident in the Quranic verse, “Praise be to Allah, the Lord of the worlds” (Quran, 1:2). In this context, the world of humans is the smaller world, while the larger world refers to the greater cosmos. Raghib explains that the human being is created with all the elements that are present in the grand world, and therefore, he is a microcosm.

Moreover, the term “world” is not limited to the physical realm; it extends to include all that exists within the larger or smaller domains. The universe, including every type of existence, is an expression of God’s creation, and it can be viewed as an instrument of His will.

Raghib further elaborates that human beings are the “small world” (al-‘alam al-saghir), whereas the non-human world is the “large world” (al-‘alam al-kabir). This distinction highlights the significance of the human being as a central figure within God’s creation, as one who embodies all elements of the grand universe in a compact form.

This view, however, may be seen as somewhat limited in the scope of “worlds.” The world as perceived by Raghib is a mere manifestation or descent of the larger world. It is humans who shape the outer world, and all phenomena are a manifestation of human existence, with the ultimate and final status of the human being as the epitome of creation. Before all things, the human being was created. The human being, as a combination of both clay (representing the earthly) and light (representing the timeless), is the first creation and the ultimate manifestation of the Divine truth.

A more contemporary interpretation of the concept of the “world” in modern scholarship suggests that every atom or particle in existence represents a sign of God’s essence. Each being is considered a world in its own right, and thus, when we speak of a world, we refer to an entire collection of beings, which together form a singular entity. If this collection possesses an independent existence, then the term “world” is used accurately. However, if the collection does not have an independent existence, the term is used figuratively, and only individual components can be truly called worlds.

This perspective fails, however, in recognizing that each particle is not merely a single individual, but a collective entity. Just as the human being and the Divine Essence are both singular and collective, every particle possesses the potential for infinite division. The error here lies in the assumption that the world is merely an aggregation of discrete parts, whereas it is more accurately a unified totality.

The writer of this interpretation leaves ambiguous the question of whether the term “world” refers to something metaphorical or literal, but in doing so, they miss the deeper reality that the “world” possesses personhood and distinctness. Understanding the world in this way enables one to truly grasp the nature of the “world” as it embodies both unity and multiplicity. One who understands the true meaning of the world will see all worlds as emanating from the same source. Otherwise, studying individual worlds separately leads only to confusion and frustration.

The concept of the “world” is thus inherently personified, with each individual world having its own unique character and distinction. These distinctions are not isolated but are interconnected within a greater, collective reality. This means that the world is a tightly woven fabric, and every individual part cannot be separated or detached from the whole. Consequently, it is the unity of all that defines the world, not its individual parts.

In this understanding, the term “world” has only one true meaning, and it is not metaphorical or figurative. The world is a single, unified entity that encompasses all existence. This unified reality, when perceived correctly, allows one to encounter the world as a direct manifestation of the Divine essence. Those who are able to perceive the world in this way see it as an unfolding expression of the Divine, where every phenomenon, no matter how small, is a reflection of the infinite truth.

Every phenomenon in the world, no matter how insignificant, is imbued with divine wisdom and knowledge. All things, from the smallest particle to the most expansive universe, are signs of God’s presence. In this respect, all beings, regardless of their nature, are aware and conscious, and nothing in the world is devoid of divine consciousness. Even a stone, which may seem inert to the untrained eye, has undergone a long journey through countless worlds of divine names and attributes.

This awareness extends even to the world of the unseen and the metaphysical. The journey of descent and ascent, from the Divine to the earthly realm and back, is a continuous cycle, and each world—whether terrestrial or celestial—plays its part in this divine order. The various worlds, such as the world of the afterlife, the realm of resurrection, and the heavens, are all part of this intricate system, and none can be separated from the others.

In conclusion, the term “world” in its most profound sense refers to a unified totality, a reflection of the Divine essence in its multifaceted existence. The world is a manifestation of the infinite and the eternal, and through understanding it, one can come closer to the ultimate truth. The Qur’an, in its repeated use of the term “worlds,” emphasizes this unity and multiplicity, indicating that the entirety of creation is interwoven and interconnected in a vast cosmic web, all under the care and guidance of the Lord of all worlds.

Furthermore, the world is not static but is in a constant process of transformation. Each part of the world—whether celestial or terrestrial—undergoes changes in accordance with divine will and the cyclical patterns that govern existence. These transformations serve not only as expressions of God’s creative power but also as signs for those who reflect upon the wisdom embedded within the fabric of the universe. The dynamic nature of the world points to an underlying harmony, where every event, no matter how seemingly insignificant, is part of a grand, divine design.

The “worlds” in the Qur’anic context thus encompass both the material and the immaterial, the seen and the unseen. The physical realm, with its multitude of beings and processes, is not isolated but intricately connected with the metaphysical and spiritual realms. The “worlds” mentioned in the Qur’an are not just a reference to the physical universe; they also point to realms of existence that transcend our immediate perceptions, such as the unseen world of the spirits, the realm of angels, and the world of divine knowledge.

In this framework, human beings are seen as the central point of creation, entrusted with the task of reflecting and embodying the divine attributes in their own lives. As microcosms of the greater world, they have the capacity to access both the seen and unseen worlds, navigating between the material and the spiritual through their knowledge, actions, and spiritual awareness. This places the human being in a unique position, as the link between the two realms, acting as both a witness to and a participant in the ongoing process of creation.

The relationship between the Creator and the world is one of continuous interaction. The world, as a manifestation of divine will, exists to serve as a means for humans to recognise the presence of God in all things. Every element of creation, from the smallest particle to the most distant star, is a sign of God’s existence and attributes. It is through contemplation and reflection on these signs that individuals come to understand their own place in the universe and their purpose in relation to the Creator.

The ultimate goal of human existence is to recognise and live in accordance with the divine truth that pervades all worlds. This recognition is not limited to an intellectual understanding but extends to the transformation of the self, aligning one’s inner state with the outer realities of the universe. By doing so, individuals can transcend the material world and attain a deeper connection with the divine. The world, therefore, serves as both a means of reflection and a space for spiritual growth, where each person has the opportunity to realise their true nature as part of the greater whole.

In sum, the world, in its fullest sense, is a complex and multifaceted reality that encompasses both the visible and the invisible, the material and the spiritual. It is a reflection of the divine order, in which every aspect of existence has its place and purpose. By understanding the world in its true form, one can come to appreciate the interconnectedness of all things and the profound wisdom that underlies the universe. This understanding is not just an intellectual pursuit but a transformative journey, one that leads the individual to greater self-awareness and a deeper connection with the divine.

Thus, the concept of the “world” is not merely a passive backdrop to human existence but an active participant in the unfolding of divine will. Every moment, every experience, and every aspect of creation is infused with divine purpose, guiding humanity towards its ultimate goal of unity with the Creator. Through this lens, the world becomes a living testament to the boundless creativity and wisdom of God, a reality that transcends time and space and yet is intimately present in every detail of existence.

The Complete Grace and Perfection of Manifestations

(الرَّحْمنِ الرَّحيم) encompasses the full manifestation of the Divine reality and all the names of the Exalted One, as well as all creation, in its entirety. (الرَّحْمن) represents the complete manifestation of grace and creation, embodying the essence and the universal name, as well as the name of innovation and the origin of creation, while (الرَّحيم) signifies the perfection of all phenomena and is a specific name. The manifestation and vitality of created beings are attributed to (الرَّحْمن), the name of grace, while their growth and development are attributed to (الرَّحيم), the name denoting sustained grace.

These two blessed names are not a mere repetition of (الرَّحْمنِ الرَّحيم) in (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم), for the entirety of the Divine reality and creation exists collectively within (الرَّحْمنِ الرَّحِيم) in the phrase of the Bismillah, and this collective aspect is then divided in the revered verse (الرَّحْمنِ الرَّحيم), where further details are revealed. That is, the verse provides further specification. The characteristic of every scientific proposition is that it can accommodate both collective and detailed expressions; each verse of Surah Al-Fatiha up to this point is self-contained, and its inclusiveness or collectiveness is such that it leaves nothing behind, with each verse, and even each section, containing perfect completeness. For this reason, this Surah is considered a blessing from Allah upon the Noble Prophet (peace be upon him), for through every phrase of this Surah, the entire creation and even the Divine Reality are granted to him. It gives both the collective and the detailed, such that there is no room for the desire for something beyond it, with the hope of something additional:

Do not let your desires grow so large,
That you make the One of grace regretful.

With the revelation of Surah Al-Fatiha, there is nothing that has not been granted to the Prophet (peace be upon him), and for this reason, it is considered a true blessing. The Prophet (peace be upon him) received everything, and nothing was taken from him; all was given completely, perfectly, and as a gift. This is something that was not granted to any previous prophet. Even if Surah Al-Fatiha were to end here, its meaning would still be complete, but it continues, moving into further detail. This Surah, which contains both (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم) that encompasses all completeness, as well as (الْحَمْدُ لِلَّهِ) and (رَبِّ الْعالَمينَ), and (الرَّحْمَنِ الرَّحِيم), and all the verses, in fact, every part of it, is a verse of the Divine Melody, where the difference lies in the collective and detailed expressions. None of these verses or sections lack the true meaning, and each is a complete proposition.

Some scholars have tried to differentiate between (الرَّحْمَنِ الرَّحِيم) in the verse (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم) of Surah Al-Fatiha and the same verse in Surah Al-Fatiha, and in the Bismillah mentioned in the letter of Solomon (peace be upon him): Indeed, it is from Solomon, and indeed, it is in the name of Allah, the Most Gracious, the Most Merciful [225]. They have differentiated the former as being inherent (ذاتى) and the latter as descriptive (وصفى). However, it must be noted that the two names (الرَّحْمَنِ الرَّحِيم) are among the beautiful names of the Divine, and there is no difference between them in these verses. Yet, these same scholars who delve into the esoteric interpretation have not been successful in explaining how these verses do not repeat. Their thought does not account for the fact that Solomon shares in the final position in the Bismillah, and if (الرَّحْمَنِ الرَّحِيم) in the Bismillah is inherent, Solomon should be the manifestation of the Divine attributes. In such a case, Allah would not have considered Surah Al-Fatiha a blessing upon the Prophet (peace be upon him) exclusively, as Solomon, by possessing the Bismillah, would also embody the Divine attributes. A description refers to a title without considering the essence, while a name involves consideration of the essence, and both attributes and names are either inherent or active. Inherent attributes may be pure in nature or possess an additional aspect. The Divine attributes that are purely inherent do not have an external consideration, such as the intrinsic knowledge of Allah, whereas those with an additional aspect involve an external reference, such as Allah’s knowledge of phenomena.

It must be understood that the distinction between “attributes with addition” and “additional attributes” in the context of names is critical. Attributes with addition are like “knowledge,” while additional attributes are like “knowledgeability,” which is purely a mental abstraction. These terminologies should not be confused, and the terms “descriptive names” and “attributes of names” are baseless and devoid of meaning in the discussion of Divine names. The Divine names neither overlap nor are they in a relationship of general and specific, nor does one contain the other, nor are they considered as cumulative; rather, each one is its essence but possesses distinct determination. The discussion of overlap and inclusion is entirely outside the scope of the Divine names. This explanation was provided to prevent some misconceptions that have caused confusion in certain individuals’ thinking.

It is true that Allah, in His manifestation, has no repetition, but only someone who is deeply acquainted with the nuances and subtleties of each of these verses can explain the manner of differentiation among the Divine verses. Such understanding is only possible through familiarity with each of these verses, not through academic debates or external scholarly disciplines.

It is true that (الرَّحْمَنِ الرَّحِيم) are names of Allah’s essence, not His actions, but the Bismillah in the letter of Solomon is a Bismillah without a Surah, whereas the Bismillah in Surah Al-Fatiha is accompanied by a Surah. This difference makes the identity of these two verses distinct. The Prophet (peace be upon him) not only possesses the Bismillah of Solomon but also has 113 Bismillahs accompanied by Surahs, and the Bismillah of Solomon is either fundamentally different or a variant of one of these Bismillahs. The number of verses and whether the Surah is short or long alters the character and identity of the Bismillah, making it differ in composition, depth, and interpretation. Sometimes, the length of a Surah increases the significance of the Bismillah, and sometimes its brevity does. The weight of each Bismillah is measured according to the verses of the Surah in the Quran. For this reason, the Bismillah in Surahs with disconnected letters has meanings that the Bismillah in other Surahs does not possess. The number of letters in each Surah gives direction to the meaning of the Bismillah. The depth contained within each Bismillah is derived from the verses of its Surah. The relationship between the Bismillah and the verses of each Surah is communal rather than separate. The Bismillah of one Surah has ten layers, while the Bismillah of another Surah may have multiple times that number, possessing greater depth and interpretation. To uncover each hidden layer, one must extract the number of letters and words from the Surah and consider the number of each letter. The numerical statistics of the letters play a crucial role in the study of the hidden aspects of the Quran. Every Surah uses certain letters more than others. With this understanding, one can compare the depth of Solomon’s Bismillah with that of the Bismillah in Surah Al-Fatiha—one without a Surah and one with Surah Al-Fatiha. The difference between (الرَّحْمَنِ الرَّحِيم) in the Bismillah of Surah Al-Fatiha is one of generalization and specification, and both express the essential mercy of Allah. Solomon, with his Bismillah without a Surah, has subdued the corporeal world, let alone the final position (peace be upon him), who possesses many Bismillahs accompanied by Surahs, including the one granted to him in Surah Al-Fatiha. This is why he was able to command solid beings like Abu Lahab and turn them into iron-like forces in the furnace of divine leadership, so much so that they would endure years of hellish fire in their short earthly life. This hardened stone, cooled in this furnace, reflects an anger so profound that it might be said, in a loose sense, that Allah Himself is angry with such beings, as evidenced by His curse: Perish the hands of Abu Lahab, and perish he [226]. Like a mother cursing her child who has wronged her: May you be torn apart. Solomon could never have such a furnace.

The name (الرَّحْمَن) cannot be applied to anyone other than Allah, as it is a special name, unlike (الرَّحِيم), which can be attributed to others.

Since the semantical analysis of the two sacred names (الرَّحْمَن) and (الرَّحِيم) was covered in the second volume of this commentary, we will suffice with that.

Chapter Seven: The Power of Ownership

The Owner of the Day of Judgment

The owner of clear and manifest power

Chapter Seven: The Power of Ownership

End of Chapter One

The revered verse (مَالِكِ یَوْمِ الدِّینِ) in Surah Al-Fatiha plays a transforming role, changing the face of the Surah by bringing it to a conclusion, giving a finality to the preceding three verses. Without the final, there would be no beginning, as both “beginning” and “end” are relative and interdependent. This verse, when it arrives, gives the preceding verses a new face, marking the beginning of an ascendant process, which leads to the next verse.

Interpretative Approaches to the Reading of the Word “Mālik”

The interpretation of the reading of the word “Mālik” in exegeses exhibits a great deal of divergence. This diversity stems from the discrepancies in linguistic norms and their inherent deficiencies. The method of reading “Mālik” has become so widespread that linguistic games have replaced academic discussions. The Qur’an, upon its revelation, was descended in a singular recitation, and the differences in recitations arise from the dialectical variations and speech patterns of the companions (Sahabah), with others merely repeating these without engaging in any scholarly analysis. A person who recites the Qur’anic words in multiple readings is ignorant, as they cannot scientifically or critically ascertain the original recitation, instead getting entangled in linguistic and dialectical variations. The diversity of readings can lead to a dilution of the Qur’an. In our view, the correct reading of this word is solely “Mālik” and nothing else. “Mālik” is a verbal adjective, not an active participle, and implies continuity, not the present or future tense.

The word “Mālik” has been read in various ways: “Malik”, “Mulk”, “Malik”, and “Mālik”. Shaykh Tusi states:

“The recitation of ‘Mālik’ with an alif was narrated by Aasim, al-Kisai, Khalaf, and Ya’qub. The others recited it without an alif, and none of them have read it with the alif ‘Mālik’. All of them pronounced the ‘k’ with a kasra. It has also been narrated from al-A’mash that he opened the ‘k’ in the vocative, and Rabi’ah ibn Nizar used to lighten ‘Mālik’ and drop the alif, saying ‘Mulk’ with the lam being pronounced as sakin.”

It has been claimed that “Malik” encompasses all the meanings of “Mālik”, but the reverse is not true, and their relationship is one of general and specific. For example, a king governs a country, but he does not own it. The problem with this belief is the conflation of the conceptual sovereignty and the actual ownership. Shaykh Tusi further says:

“There are those who say: ‘Malik’ is more emphatic in praise than ‘Mālik’ because ‘Malik’ signifies ownership, while not every ‘Mālik’ is a king. For instance, the King of Rome is called a ‘Malik’ despite not owning them, whereas ‘Mālik’ is used only for one who possesses something. Some also say that ‘Mālik’ is more praiseworthy when referring to God than ‘Malik’ and that ‘Malik’ is a higher form of praise for creatures because a ‘Mālik’ among created beings may not necessarily be a king. When God is described as ‘Mālik’, He is also the ‘Malik’, and it is stronger and more appropriate to refer to Him as ‘Mālik’ in His divine attributes because He holds complete sovereignty.”

Abu al-Barakat Anbari in his Bayān fi Gharīb al-Qur’ān counts thirty-one possible syntactic interpretations for this verse. In fact, one can find almost all grammatical theories under this verse, and it is rarely seen that anyone presents an analytical and scholarly view of its structure and proves a single interpretation conclusively. It is indeed astonishing that some have accepted multiple meanings of this word as valid, as though they were unaware of the original formulation of this verse. Repetition in the transmission of these interpretations is so overwhelming that if someone were to compare all the exegeses using existing software and remove the redundant later additions, the exegeses written in the period of occultation would likely not even reach twenty independent volumes. Of course, those exegeses that are merely translations of past works should not be considered as independent and innovative interpretations.

God possesses three names derived from this root, all of which are used in the Qur’an:

“Glory be to God, the King, the True Sovereign.” (Qur’an 59:23)

“With a Powerful King, Mighty and Able.” (Qur’an 50:16)

“Master of the Day of Judgment.” (Qur’an 1:4)

The term Mulk represents the truth and essence of Malik. Malik is a simple verb, while Mulk is the appearance or manifestation of sovereignty.

Surah al-Fatiha is composed of both names and verbs, not just in the linguistic sense but in the context of divine attributes. Among the readings mentioned, only “Mālik” serves as the proper name for God, while “Malik” refers to an action. Since Yawm al-Din (the Day of Judgment) is a divine act, it requires a proper noun, and only “Mālik,” being a noun, can be used in conjunction with it to make the sentence meaningful. Without this proper noun, “Yawm al-Din” would lack a referent, making the sentence incomplete.

“Mālik” functions as an adjective for Lillah (to God) in the phrase Alhamdulillah Rabbil ‘Alamin. This adjective is a verbal adjective (ṣifat mushabbaha), implying continuity, not the present or future. This is why it can be used to describe God, without changing its definite form.

If someone argues that “Mālik” cannot function as an adjective for “Lillah” because “Lillah” is general and “Mālik,” given its association with “Yawm al-Din,” has a definite reference, it should be clarified that Yawm al-Din is not a time frame but an indication of action. Therefore, “Mālik” maintains its definiteness and continuity even in association with the Day of Judgment, emphasizing God’s active and permanent ownership.

Additionally, there is a semantic indication that the correct recitation should be “Mālik” because all the names preceding it in the Qur’an refer to God’s beauty, while “Mālik” is the first name of grandeur that expresses the majesty of God. In the rules of Tajwid and the musicality of the Qur’an, it is said that all majestic names of God carry a sense of transcendence, and the reading of “Malik” in place of “Mālik” would diminish this majesty, offering a reduced understanding of God’s attributes. Therefore, the reading “Mālik” aligns with the grandeur and true ownership of God.

Furthermore, the root meanings of “Mālik” signify power, strength, and authority, which are intrinsic to the divine sovereignty. The name “Mālik” reflects this ultimate and untransferable dominion over all things. The Qur’an uses this name to illustrate the divine control over the universe and the ultimate power in both creation and judgement.

The Meaning of “Yawm” in the Qur’anic Context

The term Yawm in most Qur’anic usages refers to the Hereafter, rather than the day in contrast to night, or in relation to month and year. It does not signify a combination of night and day either, but rather refers to “manifestation” (Zuhur). This is evident in the noble verse: “Every day He is in a matter” (Qur’an 55:29). The meaning here is not that God has a specific task or action to perform each day or each night, as the day itself is also an aspect of God’s affairs. Thus, “Every day” signifies “every manifestation”, and the Day of Judgment refers to it being a manifestation.

Yawm can also mean a complete portion or segment, and in some usages, it refers to both day and night collectively. For example, in the verse “He said, ‘How long have you been [here]?’ He said, ‘I have been [here] a day or part of a day’” (Qur’an 2:259), the term Yawm here cannot be interpreted as manifestation and instead holds its conventional meaning of “day”. Furthermore, Zuhur (manifestation) is an active meaning, while Yawm is a temporal designation. The Qur’an was revealed in the clear Arabic language, and it is not possible to arbitrarily insert meanings into the words without providing evidence. Nowhere in the Qur’an does the term Yawm have an all-encompassing meaning in such a way that it would lose its specific context.

The verse “Every day He is in a matter” (Qur’an 55:29) explains that the day itself is an aspect of God’s divine matters and His actions. It can be said that it is indeed a manifestation, but such a manifestation also occurs within the structure of a day. Therefore, it is not true that something can manifest without a Yawm. The manifestation itself holds an inherent meaning, while Yawm in all its usages remains constrained by its context. The verse quoted implies this when it says “Every day”.

It should be noted that the word “Kull” (every) is used when referring to specific and restricted instances, such that the whole subset of the mentioned entity is included. Thus, while this usage fits with the idea that Yawm is a segment or portion, it does not align with the idea of manifestation, which is more abstract and cannot be multiplied. Therefore, the word Kull cannot be applied to the meaning of Zuhur, as it does not accommodate multiplicity in the same way.

Additionally, the presented meaning is unsupported by evidence. The phrase “He is in a matter” means that God is manifested in every possible instance, showing Himself through a continuous process, whether this manifestation is high or low.

The Word “Din” (Religion)

The term Din has multiple meanings, and one can derive a direct passive noun from it. Din refers to submission, humility, and obedience to a set of rules, laws, and commands issued by a higher power. Islam as a religion means obedience and adherence to Islam. False religion refers to adherence to laws that are not divine. This is why the divine religion in the Qur’an is described as pure, in order to exclude non-divine religions: “Indeed, to Allah belongs the pure religion” (Qur’an 39:3). Even nature has its own set of orderly, intrinsic laws to which all phenomena in existence must adhere.

If we were to state the most important characteristic of the meaning of Din, it would be its systematic nature. The capacity of religion lies in submission, its effective cause is a superior force, its material cause is the content of the law, and its formal cause is the commands issued in the form of legal principles. Din represents practical and systematic submission to a higher power. Until submission is actualised through action and is carried out systematically according to rules and laws, it does not become Din. Submission to Din must manifest as practical action, otherwise, it is merely lip service. A person is called mutadayyin (religious) when they operationalise and implement religious teachings and thoughts.

Thus, Din cannot be solely understood as “obedience” or “retribution”. As Fī al-Mufradāt mentions:

“Din: It is said that ‘I gave him Din’ means I took from him a debt, and ‘I made him a creditor’ means I loaned him money. Abu ‘Ubayda said: ‘I loaned him’. A man is described as ‘indebted’, or ‘in debt’ and it can also mean to ‘give a loan to someone.’ The term Din refers to obedience, retribution, and is sometimes used metaphorically for the law (Shari’ah). Din is like a Millah (creed), but it is used specifically in reference to obedience and submission to the Shari’ah.”

Another interpretation says:

“Since Din has various meanings, including ‘retribution’, it can also refer to the Day of Judgement, the Day of Retribution.”

This interpretation overlooks the fact that words are structured to represent the essence of meanings, and a word cannot accept multiple meanings unless it is stated that the addition of the word “meanings” is a misprint. It is the instances that can vary and be diverse, not the meaning, which remains singular.

Interpretation of Hadi, Volume 3, Section 2

Chapter 8: Worship

(إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ)
O God, we worship only You, and seek aid only from You.

The Shift from Third Person to Direct Address

(إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ) marks the transition from the third person to direct address. The distance and absence implied in the earlier verses are dispelled, and a direct, intimate address emerges. In the earlier verses of Surah Al-Fatiha, God was mentioned in the third person:
(بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. الرَّحْمَنِ الرَّحِيمِ. مَالِكِ یَوْمِ الدِّينِ),
but this distance ends here with the verse:
(إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ), which is a direct and explicit address to God.

This shift from third person to direct address is significant in understanding the spiritual transition. The earlier verses were somewhat impersonal, but the transition into this verse introduces a personal, intimate engagement with the Divine. While some may argue that this shift has psychological or rhetorical purposes, such as drawing the reciter nearer to the presence of God, it also speaks to the deeper, metaphysical relationship between the Creator and the worshipper.

Scholars of tafsir (exegesis) have suggested that the opening verses of this Surah serve to bring the worshipper closer, creating a sense of nearness and direct interaction with God. This closeness is particularly felt by those who frequently recite the Surah and engage with it deeply, as they come to feel the presence of God in their hearts.

The dual use of نَعْبُدُ (we worship) and نَسْتَعينُ (we seek help) should be understood not just linguistically but spiritually. These words express a profound engagement with God that cannot be fully captured by simply dissecting the syntax. While they speak to the human experience of devotion and dependence, the deeper meaning lies in the metaphysical acknowledgment that all creation is sustained by God, and without His aid, nothing is possible.

The Essence of إِيَّاکَ نَعْبُدُ

The phrase إِيَّاکَ نَعْبُدُ (We worship You alone) raises significant questions about the nature of worship and the conceptualization of God. Who is the “You” in this phrase? How is the address to God meant to be understood, particularly when considering the diversity of human perceptions of God throughout history?

In the history of philosophy and theology, the concept of God has been approached from many different angles. To properly understand إِيَّاکَ, one must acknowledge that God is not just a distant, abstract concept but a personal and intimate reality—one that is inherently singular and not divisible. This God is not limited by particulars or distinctions. Rather, God is the Absolute, and all phenomena in existence are but reflections or manifestations of His essence.

In this context, the challenge lies in understanding how the worshipper addresses God. One might argue that addressing God as “You” (إِيَّاکَ) implies a recognition of the Divine as a personal reality, distinct and separate from the material world. However, this “personal” God is not like other entities with which we interact, for God transcends the limits of time and space. The very notion of “personality” in the case of God is different from how we perceive personalities in the human or natural world.

The key insight here is that God’s personal nature transcends individual distinctions. God’s essence is not fragmented or particularized; rather, it is the ground of all existence, imbuing every aspect of reality. For a worshipper to truly engage with this verse, they must strip away all notions of separateness and approach God with a sense of unity and singularity.

Worship and Presence

To engage fully with إِيَّاکَ نَعْبُدُ is to acknowledge that one stands in the presence of God, not just in a formal, ritualistic sense, but in a profound, existential way. The act of worship is not merely an external activity but an internal transformation. For one to truly worship God, they must recognize that all existence is sustained by Him. This recognition requires a deep, spiritual awareness, where the worshipper sheds their worldly attachments and stands before God in complete submission.

The worshipper who truly grasps the essence of إِيَّاکَ نَعْبُدُ will experience a profound shift in their consciousness. They will no longer be focused on the material world or their own desires but will instead be absorbed in the reality of God’s presence. The worshipper who has attained such awareness is one who has transcended the ego and is fully attuned to the Divine.

The Role of Training and Discipline

Such a state of worship does not come easily. It requires continuous training and discipline. Just as an athlete must practice to achieve excellence, the worshipper must engage in spiritual exercises under the guidance of a qualified teacher or mentor. The discipline involved in worship is not just about following rituals but cultivating a state of spiritual readiness and awareness.

The intensity of إِيَّاکَ نَعْبُدُ is not about the quantity of prayers or rituals performed but about the quality of the worshipper’s inner state. The act of worship must be an expression of true devotion, born out of a heart that is free from distractions and attachments. This is a form of worship that transcends the mundane and becomes a direct interaction with the Divine.

In conclusion, إِيَّاکَ نَعْبُدُ invites the worshipper to step beyond the superficialities of external acts and enter into a deeper, more intimate relationship with God. This verse is not just a declaration of faith but a call to experience the presence of God in every aspect of life. It reminds the believer that worship is a continuous journey of transformation and self-purification, leading to a more profound and direct encounter with the Divine.

The text discusses the concept of worship and servitude in Islam in depth, presenting meanings of worship that transcend mere external acts such as prayer or fasting, encompassing every action and stillness that aligns with the natural order of the universe created by God. Below is a summary of some key ideas presented in the text:

1. True Worship: Worship is not merely obedience, gratitude, or humility before God. Rather, it is a profound engagement with the divine will in the universe. True worship is interacting with the very nature of life itself, where one is in complete harmony with this natural order and harbours no desire for compensation or reward.
2. The True Servant: In Islam, the true servant is one who desires nothing except God and does not seek personal gains or material objectives. This is a person who is free from the obsessions and desires of the soul, even when those desires may be for things that are righteous or divine in nature.
3. Servitude of the Universe: All beings in the universe, from inanimate objects to humans, are in servitude to God. Every phenomenon in the cosmos expresses worship in its natural form. Everything in the universe moves in accordance with God’s laws, embodying a kind of natural servitude to Him—this includes everything from trees and mountains to stars.
4. Legislative and Natural Worship: Worship can be divided into two forms: natural (takwini) and legislative (tashri’i). The natural worship refers to the inherent worship expressed through the natural course of things in the universe, such as the movement of planets or the cycle of life. Legislative worship, on the other hand, requires conscious will and awareness of divine law, such as prayer and fasting, which are prescribed as duties in Islam.
5. The Relationship Between the Servant and the Lord: Servitude in Islam is not a dualistic relationship between the servant and the Lord, where there is a contradiction. God is not seen as a separate being from the servant. Rather, the servant reflects the divine will in the universe. There is no independent existence apart from God, and the servant is seen as part of the divine manifestation in creation.
6. The Spiritual Meaning of “Iyyaka Na’budu”: The Qur’anic phrase “Iyyaka Na’budu” (You alone we worship) from Surah Al-Fatiha holds a profound spiritual meaning. “Iyyaka” refers to the spiritual ascent towards God, while “Na’budu” signifies the descent into the human and worldly realm. This phrase encapsulates a dynamic spiritual process, where the servant ascends towards the Divine while simultaneously descending to embody creation.
7. Arrogance versus Servitude: Arrogance is the opposite of servitude. The arrogant person believes in their independence from God and resists the natural order of the universe. In contrast, the true servant is one who accepts their place within this divinely ordered system.

The text attempts to understand worship in its broader and deeper meaning, where worship becomes not only obedience to God’s commands but a perfect alignment with the natural laws of the universe established by Him.

The term ‘abd’ (servant or worshiper) inherently carries the meaning of the negation of selfhood. Something that lacks an essence can never be associated with arrogance. It is impossible for someone who possesses true servitude to be tainted by arrogance. We have already stated that servitude, in its true sense, does not allow for self-existence or independence. Therefore, the Qur’an places arrogance, which stems from the illusion of selfhood, in contrast to servitude, as it says: “And your Lord said: ‘Call upon Me; I will respond to you. Indeed, those who disdain My worship will enter Hell in humiliation'” (Quran 40:60).

The first obstacle that prevents servitude and rejects it is arrogance.

Generally, the challenges of servitude can be classified into two categories: formal and substantive. In terms of form, servitude requires it to be legislated by the divine lawgiver. In terms of substance, if the servitude is genuine, it cannot lack its necessary outcomes, consequences, and attributes. Arrogance and polytheism are two dangerous viruses for servitude, as they destroy it.

Arrogance comes in two forms: one is the arrogance against the Almighty, which is disbelief and stands in direct opposition to faith, and the other is practical arrogance, which involves self-aggrandizement over the servants of the Almighty, and can coexist with faith.

A person who is arrogant suffers from self-delusion, and that is why arrogance leads to disbelief. It is impossible to stop an arrogant person from being arrogant because arrogance and self-pride have filled them to such an extent that there is no room for advice to penetrate them. Anyone who exhibits arrogance in the face of the Almighty is impure, for they reject their foundation, which is the appearance of God, and instead attribute selfhood to themselves. In any case, a person who is tainted with arrogance is rebellious and does not possess true servitude.

Arrogance is a voluntary act, not a natural one; it stems from second-order actions, which are brought about by deliberate intent, unlike polytheism, which is inherent in nature. Both the essential polytheism and the active arrogance are the worst obstacles to servitude. In practical arrogance, a person acknowledges the Almighty and submits to Him, seeing themselves as weak before Him, but does not exhibit humility towards the servants of the Almighty. They see themselves as dominant over others. Such a person is harsh towards the weak and belittles God’s servants. Practical arrogance is far worse than polytheism and is characteristic of weak individuals. If one wishes to determine whether they are truly serving God, they should observe how they treat the weak. Do they impose their superiority upon them, or do they show kindness and respect? If a person gives charity or helps others in a way that shows their superiority, they are suffering from arrogance. Some good deeds, such as helping others, are tainted by arrogance, and on the Day of Judgment, God will cut off the hands of such a person because they have belittled God’s servant.

If servitude does not lead to the reduction of polytheism and arrogance, it becomes like a fierce dog, attacking its own master. “From the jar, only what is inside will come out.” A person with this type of servitude has a prideful soul. The one who has rid themselves of the virus of arrogance does not think of “I” or engage in comparisons. They do not show themselves superior to others with qualities of excellence and are constantly seeking to purify their inner self. Only a person who has complete insight into the inner essence and reality of things can discern differences between people. Otherwise, any comparison is just an illusion, a product of the mind.

Practical arrogance against God’s servants is the lowest level of arrogance and can coexist with faith in God. The practical arrogance being discussed here is self-aggrandizement over God’s creation, even if it remains hidden in the heart and is not shown outwardly. Even the smallest internal sense of superiority towards God’s servants is arrogance. Practical arrogance is one of the hardest obstacles on the path of faith and spiritual journey. This self-aggrandizement, arising from good deeds and righteous actions, or even from submitting to the rightful leaders, is found in many believers. A person who is free of arrogance finds no sense of superiority in their heart. However, virtues cannot be hidden or denied. Someone who possesses more knowledge than others is truly superior in knowledge, but even such a person must consider everyone they meet to be above themselves, for it is not known what hidden virtue God has placed in their hearts, which might surpass all the knowledge that person has.

Imam Ali, with all his greatness in the realm of divine authority and unity, says: “I have not worshiped You out of fear of Your punishment nor out of desire for Your reward, but because I found You worthy of worship, and so I worshiped You.” Only the true saints of God are free from polytheism. Polytheism exists in levels, and the most severe form of polytheism is that which God says: “Indeed, Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills. And whoever associates others with Allah has certainly fabricated a great sin” (Quran 4:48).

Surah Al-Fatiha is the best practice for avoiding polytheism. Whoever is familiar with this Surah can practice removing the lice of polytheism from their hearts and healing the old wound of its impurity.

The essence of worship is to purify the heart so that polytheism is removed from it. Prayer is the best exercise for achieving purity in servitude. All corrupt traits and behaviors that deviate from servitude and represent a form of escape lead to the end of the path of servitude, which is the encounter with God: “Say, ‘Indeed, I am only a man like you, to whom has been revealed that your god is but one God. So whoever would hope for the meeting with their Lord – let him do righteous work and not associate anyone in the worship of his Lord.'” (Quran 18:110).

This meeting is founded on consistent righteous actions and cannot be achieved without love for God. It requires avoidance of polytheism and necessitates pure worship, which is built upon that foundation. “Let him do righteous work” refers to constant purification, and the verse “and not associate anyone in the worship of his Lord” signifies that the purity achieved must be guarded, lest it be tainted again. This begins with outward worship, and one who lacks this cannot take a single step on the path to meeting God. Trying to take grand steps without first taking small ones leads to stagnation. Instead of looking ahead to distant days or reflecting on the past, one must focus on the present moment, be of this time, and respect the present moment. The practice of servitude must begin with small, detailed matters. For purity in servitude, one must see and practice it in everyday interactions.

True servitude does not consist in outward displays such as a fine prayer mat, a large prayer bead, or retreating to a quiet space. One must start from the basics. That means having the mindset of a student, regardless of one’s position in life, to serve others humbly. Whoever cannot act as a servant to others cannot worship God. Disengaging from worldly attachments and making exaggerated claims about one’s status in worship is the beginning of misguidance. The true lesson in servitude is learned from the humble practices of ordinary believers, not from the lofty examples of prophets.

To succeed in the path of servitude, one must practice humility and purify oneself from arrogance and polytheism. It is only through this purification that one can truly encounter the divine and live a life of true worship.

The worst plague that can destroy worship is polytheism, which God warns against. As He says: “And indeed, it has been revealed to you and to those before you that if you associate [others] with Allah, your work will surely become worthless, and you will surely be among the losers” (Quran 39:65). Anyone who engages in polytheism nullifies their deeds, as polytheism is so destructive that even Iblis (Satan) disowns it. It leads to weakness and falsehood, causing the individual to drift away from the path of servitude and fall into a state of self-delusion.

There is nothing but that it is accomplished through the power and will of God: “There is no power and no strength except with God.” God is One, and all actions are with Him, from Him, and to Him. There is no religion greater than this, nor any statement superior to it.

The concept of monotheism (Tawhid) is based on three stages: “By the power of God, I rise and sit,” in which selfhood is involved, “There is no power and no strength except with God,” and “There is no god but God,” which conveys the meaning of the verse (And you did not throw when you threw, but it was God who threw) [Quran, 8:17]. The highest level of monotheism is “There is no god but God” [Quran, 47:19], as the Prophet Muhammad (PBUH) stated at the beginning of his mission: “Say ‘There is no god but God’ and you will be successful.”

Worship and Sincerity

Worship and servitude in themselves are not praiseworthy, but they gain value when they are coupled with sincerity, meaning proximity to God. We can explain this principle based on two social-psychological axioms. The first axiom states that humans are naturally inclined toward God, and if they do not find the true God, they turn to idolization and the creation of deities. Humans cannot exist without loving something they consider God. Just as certain bodies may naturally produce substances like fat or sugar, humans have an inherent inclination towards God. This is a permanent and firm characteristic of human nature, which seeks God. If they do not find the true God, they fabricate a deity from whatever is closest to them, even from inanimate objects like stones or wood. This axiom stems from the innate desire for God in humans. If the human soul does not attain maturity in understanding the true God and the concept of monotheism, it seeks false gods. Historically, those who have claimed divinity have exploited this innate nature.

The second axiom, which follows from the first, is that humans have an internal structure that requires the consumption of God. Those who attain true monotheism make God’s remembrance their sustenance and spiritual nourishment. In contrast, those who do not reach this realization of monotheism feed their souls on polytheism and disbelief. Human beings have a natural need to consume from God. The Quran states: “So direct your face toward the religion, inclining to truth, the fitrah of Allah upon which He has created all people. There is no altering the creation of Allah. That is the correct religion, but most people do not know” (Quran, 30:30). Just as the human body requires food, drink, and air, the soul also inherently needs God. If a person does not nourish their soul with God, they will face psychological disturbance. The desire for God is intrinsic to human nature, and this is the meaning of the innate desire for God (fitrah). If humans do not nourish their soul with the true God, they may resort to false gods, which is the root of polytheism and disbelief throughout human history.

Monotheism is a divine gift to human nature. This natural need is as vital to the soul as the five basic foodstuffs (water, bread, rice, meat, and salt) are to the body. If any of these five essential foods are missing, the physical structure of the body will deteriorate. In contrast, fruits such as peaches or almonds are beneficial but not essential for survival. The human tendency to create gods is an error rooted deep in human nature, and even without external influences, this inclination persists.

The Innate Nature of the Desire and Consumption of God

The notion that humans possess both an innate desire for God and a need to consume God is intrinsic to human nature. This is not a generalization based on conceptual categories but a quality inherent to the identity of every individual. It is this natural inclination that allows certain individuals, such as tyrants, to claim divinity without needing much evidence or support. Pharaoh, who declared: “I am your most exalted lord” (Quran, 79:24), and Nimrod, who claimed: “I give life and cause death” (Quran, 2:258), utilized this inherent trait to assert false claims of divinity.

People inherently seek out gods and desire to worship. However, worship, in and of itself, is not praiseworthy unless it is accompanied by sincerity—namely, a desire for closeness to God. What makes worship valuable is its purity. Worship is only valuable when it is solely dedicated to God. The worship that is pure is the one performed by the select few, those who have reached a state of closeness to God. The Quran speaks of such individuals as those who are “chosen” (mukhlaseen), who have attained true servitude:

• “Indeed, he is among Our chosen servants” (Quran, 12:24).
• “Except the chosen servants of Allah” (Quran, 38:83).
• “Indeed, you will be recompensed for what you used to do, except the chosen servants of Allah” (Quran, 37:40).

Sincerity in Worship: The Key to True Devotion

The key to sincere worship lies in one’s ability to separate oneself from pride and ego. True worship is only achieved when the worshiper is free from arrogance and self-centeredness. This type of worship is analogous to a professional athlete’s training under the guidance of a coach, as it requires continuous practice and dedication. In the case of worship, this means consistent prayer (salat), which serves as both the spiritual gym and the means for refining one’s devotion.

The Challenge of Prayer

The challenge of prayer, much like the difficulty faced by an athlete, lies in its capacity to transform the individual. A prayer that is sincere becomes a vehicle for internal purification, washing away the impurities of the soul. If performed properly, it should bring about love, compassion, and integrity. However, a prayer performed without sincerity can lead to hardness of heart and a lack of empathy. This is why the Quran emphasizes that prayer is the first thing by which a person will be judged on the Day of Judgment, and its acceptance is crucial for the acceptance of other deeds.

The Importance of Continuous Training in Worship

Just as an athlete must train regularly to reach their peak performance, a person must engage in continuous worship with a focus on sincerity to attain spiritual heights. The quality of one’s prayer determines the quality of their character. A true worshiper is someone whose heart is softened, whose actions are kind, and whose spiritual journey reflects their devotion.

Worship, like athletic training, is a process of continuous improvement. It is only through regular, deliberate practice, guided by knowledge and sincerity, that one can truly attain closeness to God.

The most important focal point of worship, the centre of it, lies in the phrase: “إِيَّاكَ نَعْبُدُ” (“You alone we worship”). The one who attains this phrase in its true sense performs all acts of worship properly. Such a person does not see themselves in their worship; rather, they perceive all things as a form of servitude, and nothing else comes to their mind. “إِيَّاكَ نَعْبُدُ” means “You alone we worship”—again, “You alone.” This individual is not seeking presence of the heart or trying to find meaning, because they do not see the concept of “I” or ego in themselves. They have first set aside the shoes of knowledge and feeling, and then they have entered the valley for worship: “When it came to it, a voice called: ‘O Moses, I am your Lord, so remove your sandals, for you are in the sacred valley of Tuwa'” (Quran 20:12).

One can enter worship only if they have resolved practical issues such as arrogance and denial within themselves, as well as resolved knowledge-related problems and avoided theoretical and practical polytheism; particularly, if they have resolved their personal conflict with God, such that they find God within themselves. God says to them: “Indeed, I am your Lord.” Until one finds “God” within their own heart, they cannot truly worship Him. The God who speaks to their heart: “Indeed, I am your Lord.” Once one resolves their relationship with God, they will also find their path to sincerity. To find God requires solitude, lawful sustenance, and a guide. It requires adherence to principles that we explain in the book The Knowledge of Spiritual Sufism.

The one who finds God knows the true origin of the powerful “إِيَّاكَ”! This origin cannot be a general matter limited to a single instance, but rather, it refers to a personal God.

True and Figurative Faith

The outcome of what has been discussed regarding worship, which in itself is not truly worthy unless it is for the sake of the Almighty, is also relevant to faith, which can be divided into true and figurative forms. True faith is commendable and praiseworthy, but figurative, formal, or superficial faith can become tainted and may turn into foolishness or arrogance. As stated in the Quran: “And when it is said to them: ‘Believe as the people have believed,’ they say: ‘Should we believe as the foolish have believed?’ But indeed, they are the foolish ones, but they do not know” (Quran 2:13). Figurative faith taints a person, and not everything that is called faith is good. Faith means simplicity and purity, and it is far from arrogance and egoism. Faith is not merely the belief in the heart in the Almighty; it has criteria, and its standard is righteous deeds: “Indeed, those who have believed and those who are Jewish or Christians or Sabians—whoever believes in God and the Last Day and does righteous deeds—will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve” (Quran 2:62). Faith cannot be partial; one must believe in God and all that He has commanded: “Indeed, those who disbelieve in God and His messengers and want to distinguish between God and His messengers, saying: ‘We believe in some and disbelieve in others,’ and want to take a path in between, those are the disbelievers truly. And We have prepared for the disbelievers a humiliating punishment” (Quran 4:150-151).

Disbelieving in one of God’s decrees is equivalent to disbelieving in all His decrees, and believing in the Almighty and His wishes cannot be partial or fragmented. Moreover, even if a person does not adhere to their beliefs in practice, their faith remains problematic. Inactivity and negligence reveal a lack of true faith. Faith is a matter that can be disputed, where one might claim it while another rejects it: “O Messenger, let not those who hasten to disbelief grieve you—those who say with their mouths: ‘We have believed,’ but their hearts have not believed, and from those who are Jews, who listen to lies and listen to other people who have not come to you. They distort the words from their places. They say: ‘If you are given this, take it, but if you are not given it, then beware. And whoever Allah intends to misguide, you will never possess for him any power against Allah. Those are the ones whose hearts Allah does not intend to purify; for them is disgrace in this world, and for them in the Hereafter is a great punishment” (Quran 5:41).

Many faiths may be superficial, and with such faith, one cannot enter into true servitude to the Almighty. “O you who have believed, believe in Allah and His Messenger and the Book which He sent down upon His Messenger and the Scriptures which He sent down before. And whoever denies Allah and His angels and His books and His messengers and the Last Day has certainly gone far astray” (Quran 4:136).

The Nature of Faith

Faith can grow stronger with time and should be nourished daily: “Our Lord, indeed we have heard a caller calling to faith, saying: ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us our sins and remove from us our misdeeds, and take us to Yourself in the company of the righteous” (Quran 3:193). Faith needs to be deeply rooted in the heart. Just as a drop of water, if it continuously falls on a rock, will eventually seep into it, faith should be continually nurtured within the heart. As Prophet Ibrahim (Abraham) said, we must remain in a state of Islam until death overtakes us: “And Ibrahim instructed his sons with this, and Jacob, O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims” (Quran 2:132).

Worship: The Essence of Complete Servitude

We mentioned that the word “نَعْبُدُ” (“we worship”) in the verse “إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ” (“You alone we worship, and You alone we ask for help”) is unrestricted and is not limited even by the power and ability of the Almighty. Thus, in this form of worship, there is no manifestation of divine power or cause. The breadth and unrestricted nature of “نَعْبُدُ” signifies that worship is purely an act of servitude, without any limitation to God’s power or causality. Worship and servitude are entirely the domain of the servant, and that is why in the word “نَعْبُدُ,” no limitation is placed. The act of worship, represented by the verb “نَعْبُدُ,” indicates its gradual, dynamic nature, emphasizing its active role from the servant’s side.

The Essentials of Worship

“Khushu” (humility), “khawf” (fear), “khudhu” (submission), and “khashiyah” (awe) are four distinct terms that are essential components of worship. Lexical scholars have sometimes equated them, seeing them as synonymous or interpreting one in terms of another, yet in their original use, these terms are not fully interchangeable.

Khushu: “Khushu” is a quality of the heart, which manifests outwardly through speech and behavior. Someone who possesses humility has this quality reflected in the tone of their speech and in their eyes. Their words are free from arrogance, and their actions are devoid of pride. Humility is a softness and gentleness that removes roughness, severity, and rigidity in one’s behavior. It is a softness of the heart that, for example, was exemplified by Abel, who said: “If you stretch your hand to kill me, I shall not stretch my hand to kill you. Indeed, I fear Allah, Lord of the worlds” (Quran 5:28).

A worshipper who practices “khushu” is humble in their heart and behaves gently towards others and all creation. A person lacking “khushu,” even if they are small in stature, can be as aggressive as a peppercorn, which would be offensive even to a lion. A true Muslim is not harsh; a true Muslim is humble. The culture of Islam is rooted in the worship and servitude to God, and one of the essential qualities of servitude is humility in the heart and within oneself.

Khudhu: “Khudhu” refers to submission in behavior, not in the heart. It denotes gentleness, delicacy, and yielding in behavior, which may arise from either strength or weakness. Those who exhibit negative submission are influenced by every word they hear and are easily swayed, even under minimal pressure. This kind of submission, driven by weakness, is not virtuous and should not be confused with strength or authority.

Khashiyah (Awe): “Khashiyah” refers to a fear based on knowledge, whereas “khawf” refers to fear that pertains to the future and may not be based on knowledge. Therefore, “khashiyah” is a higher form of fear than “khawf.” Both submission and humility, respectively, are more elevated than fear. In the Quran, “khawf” is mentioned 124 times, “khashiyah” 48 times, “khushu” 17 times, and “khudhu” only twice. Based on this, “khawf” is the most common of these emotions.

All of these terms, whether

Humility and Arrogance

In opposition to humility (خشوع), the concept of “arrogance” (استكبار) exists. Fear (خشیت) is contrasted with recklessness (تهوّر) and audacity (جربذه). Both humility and fear involve a certain form of vigilance. Fear, in its expression through the gaze, reflects a normal look, one that neither possesses an aggressive sharpness nor an excessive, blind submissiveness. The etiquette, recommended actions, and prohibitions related to the gaze during prayer serve as exercises for the worshipper to develop a humble gaze. A person lacking humility becomes disorderly, glancing inappropriately at everything, both through aggression and unwarranted curiosity. Such a person will also meddle unnecessarily with others and offer unsolicited advice, as they remain spiritually empty. A person without humility disrupts safety and cannot be trusted. If anyone seeks to control their child, it must be done subtly and imperceptibly.

Fear (خوف)

“Fear” is sometimes contrasted with “grief” (حزن). Fear refers to the anxiety about the future and the uncertainty of what will happen. It necessitates thought and reflection to find ways to succeed in the future. “Grief,” on the other hand, involves lamentation and sorrow over the past, marked by regret about what has already occurred. The two concepts, fear and grief, with their respective focus on the future and past, are not only opposites but also distinct in their constructive roles. Grief and lamentation often bring no constructive results as they dwell on the past, potentially leading to stagnation, whereas fear and thoughtful anticipation are directed towards the future and can have a productive, forward-thinking effect. For grief to be constructive and not debilitating, it must take on the aspect of fear, learning lessons from the past to avoid its repetition.

Fear involves caution, prudence, and carefulness due to the weakness a person senses. In contrast, hope (رجاء) appears as the opposite of fear, stemming from an optimistic anticipation rooted in one’s strengths and resources. The act of inducing fear in others can be either praiseworthy or blameworthy. Fear that is constructive leads to caution and attentiveness, as exemplified in God’s advice to His servants in the Qur’an: “God uses it to warn His servants; so fear Me, O My servants!” (Qur’an 39:16). Some forms of fear are legitimate, for example, the fear that God places in human beings.

Satan also causes fear among his followers, particularly those who are weak and lacking in faith, as noted in the Qur’an: “Indeed, it is only Satan who frightens his allies. So do not fear them, but fear Me, if you are indeed believers” (Qur’an 3:175). These verses reflect that fear may either stem from divine sources or from Satan’s influence. Furthermore, we can add to these verses another, which provides deep reassurance: “Is God not sufficient for His servant? Yet they frighten you with those besides Him. And whoever God leads astray has no guide” (Qur’an 39:36).

Certain mental health conditions can be treated by inducing controlled fear or stress, as this can bring memories to the surface or help in processing them, ultimately improving one’s emotional state. Such approaches require a deep understanding of the psyche and its afflictions, which may not always align with Western psychological practices. For example, the use of fear in treating conditions like hiccups has been explored in therapeutic contexts.

If fear is rooted in divine wisdom or reason, it is commendable; if it stems from personal or irrational sources, it is blameworthy. Fear of external forces, if rooted in truth, is to be praised; whereas fear of external forces due to mere perceptions is a flaw. Factors that generate fear may either be divine, arising from superior and unjust powers, or they may be the product of misguided imagination.

Grief (حزن) and Sorrow

Grief often accompanies sorrow (غصه), which contrasts with rationality and forward-thinking. Grief is an emotional response to a past event, and sorrow may be either conscious, where the individual knows the reason for their sorrow, or unconscious, when they are unaware of why they feel sad. Unconscious sorrow can have various causes, including psychological setbacks, hereditary factors, or familial issues. Grief is akin to physical discomfort, such as muscle contraction, affecting the heart with a sense of constriction. It is not the case that all individuals react to sorrowful events in the same way; each person’s reaction is unique. For example, when a family loses a father, one person may feel confused, another may become exhausted, while another may cry out in grief. The way in which sorrow manifests is influenced by an individual’s inner nature and strengths. Some individuals, being spiritually weaker, may lose control when confronted with sorrowful events, unless a positive force is introduced, such as considering the grief of the righteous or reflecting on the proximity of the divine.

Fear and Security

Fear contrasts with security. A person who feels secure has no fear, for fear arises from a lack of security. Security, like health, is an external condition—health pertains to the body, while security pertains to the external environment. “Two great blessings: security and health” (Hadith). One who possesses good health and a sound soul, as well as faith, is protected from harm, including injustice, oppression, and violence, whether perpetrated by humans or animals. Any threat of harm, whether physical or spiritual, undermines this security.

Some fears and anxieties can be alleviated by caution, prudence, foresight, and by fostering a spiritual perspective rooted in trust in God. These approaches help guard against harm, cultivating resilience and fortitude.

Fears of the Imagination

Some fears are rooted in the imagination, such as the fear of the dark, while others are based on actual or real events. Both reality and truth are present in the world, but truth is necessary and cannot be denied, while reality is transient and can change. For example, the injustice of an oppressor may cease with their death, ending the oppression. Fear of real threats has its origin in disbelief, while fear of divine truth is praiseworthy.

Imaginary fears destroy a person from within. In the past, scholars focused on eliminating such illusions as the first step in training students so that they might think clearly and rationally.

Faith and Fear

Faith (ایمان) is the most important factor in overcoming fear. Faith connects one to a higher, encompassing force that has the power to prevent harm. It prevents many of the anxieties and tensions one might face, which is why God expresses His favour towards the believer: “They boast of their conversion to you. Say, ‘Do not boast of your Islam. Rather, God has bestowed His favour upon you by guiding you to the faith, if you are truthful'” (Qur’an 49:17). This force works through love and never abandons its creation, regardless of where it is. The less faith one possesses, the more susceptible they are to fear. Fear and security, like disbelief and faith, are both existential attributes and are never absent from a person’s being.

Faith can provide such security to the believer that no external force can instil fear in them. As mentioned previously, “The believer is stronger than iron; for when iron is heated, it changes, but the believer, even if killed and resurrected repeatedly, does not change” (Hadith). A fearful and timid person lacks faith. Such individuals cannot be relied upon for long-term endeavours, as they tend to retreat at the first sign of opposition.

In today’s world, we must recognise and honour the example of the deeply faithful and brave leader, Imam Khomeini. His unwavering faith meant he feared nothing. The people of Iran, inspired by his faith, were able to endure the hardships of the eight-year war and emerge resolute. His leadership transformed an entire nation. Without his example, many would have faltered during that time.

The Collective Nature of Worship

The plural form in the phrase “نَعْبُدُ” (We worship) conveys the universality of worship, not limited to humans alone but encompassing all creatures. According to the Qur’an, all beings are servants of God: “There is none in the heavens or on the earth except that they come to the Most Merciful as a servant” (Qur’an 19:93). Everything in creation, from the smallest particle to the grandest entity, is bound by submission to God.

Worship is not solely an act of human beings but a shared existence of all creatures, for all are bound by their submission to the Creator. Hence, the phrase “إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ” reflects this collective reality.

The Role of the Conjunction “و” (and)

The two phrases, “إِيَّاکَ نَعْبُدُ” and “إِيَّاکَ نَسْتَعينُ,” are joined by the conjunction “و” to avoid any sense of individualism or arrogance. If the second phrase were to come after a pause, it would imply a degree of self-sufficiency in worship. However, the connection made by the conjunction emphasises the interdependence of worship and seeking divine help. Thus, this phrasing removes any possibility of egotism, reinforcing the idea that all worship is contingent upon God’s assistance.

This grammatical arrangement underscores the profound wisdom in the Qur’an, where even the smallest nuances carry deep meanings, guiding humanity towards a humble and faithful existence.

The Phrase (وَإِيَّاکَ نَسْتَعينُ) Emphasizes the Communal System of Existence and Its Phenomena

The phrase (وَإِيَّاکَ نَسْتَعينُ) affirms the communal nature of existence and its phenomena. While the negation of an action in its absolute sense denies any action by the servant, this does not imply that the Divine lacks a system or structure in His actions. In fact, the Divine enacts His actions according to a communal system. This is why seeking help and assistance in this system holds meaning, necessitating intercession, invocation, and supplication. The servant is a manifestation of the Divine, and the Divine is the active force behind the servant’s manifestation. In the ultimate agent, there is no separation or division from the action. The servant’s action is the manifestation of the Divine’s action, and the Divine’s action is the object of the servant’s power. The act of the servant and the Divine, whether in terms of their will and power, is not to be understood as “ruler and ruled,” “accidental and essential,” or “longitudinal and horizontal,” but rather, it is free from such distinctions and is beyond division or mixture. In the realm of divine obligations, the servant’s actions are, in essence, nothing more than manifestations of the Divine’s actions. Thus, every act of creation is a reflection of God’s knowledge and power, and these actions are carried out under the servant’s knowledge, will, and ultimate aim, without the imposition of duality, coercion, or delegation.

Therefore, it is not the case that the servant is without knowledge or power, nor is it the case that the Divine is detached from the servant’s actions. Rather, it is the Divine who, in the essence of His perfect system of action, has placed human actions under His knowledge and freely given will, establishing obligations, rewards, and punishments without entirely attributing actions solely to the servant. Every act involves a range of causative and intermediary factors, all of which culminate in the servant’s direct action. The issuance of every action is dependent on several factors: divine necessity, creation, the servant’s role, natural and coercive elements, and so on. While outwardly the action may appear as the servant’s, the true agent behind the action is the collective involvement of all these elements, with the Divine being the final and direct cause. Elements such as lineage, upbringing, food, environment, time, individual traits, society, and even divine attributes play roles in the manifestation of a single act. From this perspective, we refer to this process as the “communal nature of actions.” Seeking assistance from the Divine only makes sense within this system, where the Divine and creation are intertwined, with the (إِيَّاکَ) representing the Divine and (نَسْتَعينُ) representing creation. This relationship is akin to a circle of love and devotion that revolves around the Divine.

The Hidden Mention in the Noble Verse

One who can truly worship becomes intimate with the Divine. This intimacy frees the worshipper from the multiplicity of worldly matters, and their Lord speaks to them from within, imparting a secret inner remembrance. The innermost part of such a person constantly repeats this remembrance in a state of echo. The Divine resides in their speech and their being.

The Unrepetition of the Remembrance

For one who recites (إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ), it is important to note that divine manifestations continuously change, and the Divine is always involved in a new aspect of existence, as expressed in the verse “Every day He is in a different affair” (Qur’an 55:29). No individual can fully encompass all of these divine attributes, and with each repetition of (إِيَّاکَ), some aspects of the Divine are inevitably lost. The more rapidly the phrase is uttered, the fewer of these infinite manifestations are grasped. For this reason, some of the infallible figures (علیهم‌السلام) would enter a state of ecstasy during prayer. The worshipper, in attempting to say (إِيَّاکَ), may, in the process, lose sight of previous divine manifestations, which shows that the repetition of (إِيَّاکَ) is never fully the same. Every phenomenon worships its own specific Lord, and there is no repetition in worship, whether it be in terms of the object of worship, the worshipper, or the act of worship itself.

The verse could have been phrased as “إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ” without the repetition of (إِيَّاکَ). However, it is repeated to emphasize that each utterance of (إِيَّاکَ) draws the servant nearer to the Divine, elevating them to specific degrees, whereas the servant seeks to transcend these stages and reach the essence beyond all forms. The servant’s intent with (إِيَّاکَ) is to reach this essence, while the Divine, through (نَعْبُدُ), places obstacles on the way, and through (وَإِيَّاکَ), the servant is brought to (نَسْتَعينُ), constrained by divine will. This process, in its intricacy, prevents the full revelation of divine mysteries, as though the Divine speaks through the worshipper to preserve the sacred secrecy. This interplay of (إِيَّاکَ) and (نَعْبُدُ) in the Surah al-Fatiha is the most profound, preserving the hidden nature of the Divine, where the essence beyond all manifestations can be perceived.

The Effects of the Remembrance in the Noble Verse

(إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ) can be considered an inner invocation, and when this remembrance wraps the heart of an individual, it causes them to become overwhelmed. Even the firmest walls around them may seem to crumble. The Divine places such a person in the midst of challenges, and from all directions, afflictions are brought upon them. They become isolated, misunderstood, and even blamed by those around them. However, one who is grounded in the roots of worship and follows the divine system will gradually realize that they are being guided by the Name of their Lord. Initially, they experience this guidance in a subtle, almost invisible way, but as they progress, they understand that their soul is learning to move toward the Divine.

The Operational Nature of the Noble Verse

(إِيَّاکَ نَعْبُدُ وَإِيَّاکَ نَسْتَعينُ) is not just a theoretical or rhetorical statement but is operational, meaning it leads to guidance. This sets the stage for the verse that follows: “Guide us to the straight path” (Qur’an 1:6). Therefore, the fourth volume of this exegesis discusses the latter verses of Surah al-Fatiha, describing the different types of God’s servants: those favoured by God, those who are guided by love, the obstinate ones, and those who are lost. The volume concludes with this noble verse, which encapsulates the essence of seeking divine assistance and recognizing the relationship between the Divine and creation.