Surah Al-Fatiha: The Surah of Life

Surah Al-Fatiha: The Surah of Life

Among all the Surahs of the Qur’an, there are two that stand out with immense greatness and distinction: one is Surah Al-Fatiha, and the other is Surah Al-Qadr. The blessings and benefits of these two Surahs, as well as their profound psychological and spiritual effects, can only be truly understood through closeness to them and becoming intimately familiar with them.

Surah Al-Fatiha is a life-giving Surah that has the power to breathe life even into the dead. The entire Qur’an is an interpretation and explanation of Surah Al-Fatiha, and each verse of the Qur’an can be derived from this Surah. The Qur’an is the identity of existence, and Surah Al-Fatiha is the identity of existence and its phenomena. The one who understands Surah Al-Fatiha has attained the knowledge of both the beginning and the end, and understands that which has been, is, and will be. The person who holds Surah Al-Fatiha possesses total knowledge, knowledge that is both eternal and everlasting. All unseen matters are hidden within Surah Al-Fatiha. Mastery over Surah Al-Fatiha means having access to all the codes and passwords leading to the divine realms, mastery over the Throne and beyond it, and possessing the key that unlocks all secrets. The Qur’anic knowledge in Surah Al-Fatiha is a form of “knowledge from God,” a knowledge that requires no teacher. The one who possesses Surah Al-Fatiha attains the state of spiritual unity. Can one reach such a state without Surah Al-Fatiha?

Surah Al-Fatiha is the gateway to the Qur’an, and one who cannot enter it and make it part of their life will not be able to access any other Surah of the Qur’an.

Though Surah Al-Fatiha contains few words and is among the shorter Surahs, its placement as the first Surah of the Qur’an signifies its supreme status and unparalleled excellence.

Surah Al-Fatiha is not just a set of words written on paper, it is a living truth, a truth that speaks to the one who recites it. It is a truth with which one can develop a relationship, grow close, and with time, become intimately acquainted. Can one, who carries Surah Al-Fatiha in their pocket, and even hides their own faults, believe that a living truth accompanies them? A truth that calls for reverence, to safeguard one’s actions and protect oneself from sin.

Surah Al-Fatiha is an effective shield against Satan, as is evident from the following narration: Iblis (Satan) cried out at four occasions:

1. When he was cursed by God, believing he could rebel without consequence, only to be banished for his arrogance.
2. When he was cast down to earth, realizing he could no longer remain in the heights.
3. When the Prophet Muhammad (PBUH) was commissioned with his prophethood.
4. The final cry came when Surah Al-Fatiha was revealed, as anyone who grows close to this Surah renders Satan vulnerable.

Surah Al-Fatiha acts as a safeguard against the whisperings of Satan, especially when one has formed a connection with the Surah. One must develop this connection under the light of divine guidance (Wilayah). One should first open the blessed Qur’an and look at the Surah, repeatedly gazing at it without immediately reciting it. After some time, if one is able to recite it, they should do so. If one continuously gazes at Surah Al-Fatiha, the weight and gravity of the Surah may make it difficult to recite, due to the profound impact it has on the soul.

The reciter of Surah Al-Fatiha comes to understand that in everything, one must say “Iyyaka”—only You, and nothing else. The most significant lesson of Surah Al-Fatiha is the negation of one’s own actions. A believer who is capable of denying their own actions reaches the pinnacle of worship and perfection. For someone who is able to truly negate their own actions, even on the Day of Judgment, should God say He intends to cast them into Hell, they would simply say: “Alhamdulillah”—praise be to God, the Lord of the worlds. To utter this praise requires the negation of one’s own actions and leads to ultimate servitude.

Surah Al-Fatiha has a particular melody, a rhythm that can be expressed through musical symbols. It has its own distinctive tune, and each sound has its rise and fall, a rhythm that corresponds to life and death. It is life-giving, and its notes have a transformative effect on everything they touch. This Surah is particularly beneficial for those suffering from spiritual stagnation or depression. It has a profound impact on soothing the soul and calming the mind, and it can even help alleviate physical ailments.

For someone suffering from a physical ailment—from heart problems to issues with breathing or circulation—if they wish to treat it through exercise, they should begin slowly, gradually increasing their speed, then slowly decrease it again. For example, they should start walking, then jog, then speed up, then slow down and walk again, until they eventually come to a complete stop. This gradual approach mirrors the psychological and spiritual process of overcoming obstacles, allowing one to navigate through periods of confusion or excessive agitation and find calm and clarity.

The Importance of “Bismillah-ir-Rahman-ir-Rahim”

“Bismillah-ir-Rahman-ir-Rahim,” which begins Surah Al-Fatiha, is the most significant “Bismillah” in the Qur’an. It encapsulates the entirety of the Qur’an and divine revelation; hence, it is referred to as “Al-Mathani”—the dual or repeating verse. This phrase serves as the key to the entire Qur’an, and it signifies the essence of existence, encompassing the divine names and attributes, as well as the entire Qur’an. Understanding this verse means comprehending the essence of all of existence.

Surah Al-Fatiha begins with “Bismillah-ir-Rahman-ir-Rahim,” meaning that this phrase precedes all praise and glorification. Its priority is absolute, and every other praise or glorification is relative to it. All other Surahs, except Surah At-Tawbah, begin with this phrase, signifying that it is the key to all divine names and the entryway to them.

This Surah’s essence lies in the phrase “Bismillah-ir-Rahman-ir-Rahim,” which can serve as a complete path to the highest spiritual goals. No other prayer or invocation encompasses the entire spiritual journey as effectively as this one does. Surah Al-Fatiha is a complete manifestation of this phrase, and among all the Bismillahs in the Qur’an, the one in Surah Al-Fatiha is the most superior.

Surah Al-Fatiha, in its entirety, is the essence of “Bismillah-ir-Rahman-ir-Rahim” and is unparalleled in the Qur’an. It is a unique treasure, and someone who truly understands the meaning of this phrase and its implications will see it as equivalent to reading the entire Qur’an.

The Vital Role of “Bismillah-ir-Rahman-ir-Rahim”

“Bismillah-ir-Rahman-ir-Rahim” has the power to affect the divine names and their influence in the spiritual realm. It serves as the starting point for every endeavor, and repeating it at the start of each task can bring profound spiritual benefits. It serves as a life-giving invocation, able to bring peace and healing to the heart and soul, even revitalizing the dead. It is a comprehensive method of spiritual invocation that can replace many other prayers, provided it is recited in the proper manner.

As we say “Bismillah-ir-Rahman-ir-Rahim,” it becomes a powerful tool for seeking divine grace and favor. Through its recitation, one draws closer to God, receiving His guidance and support in all aspects of life.

In conclusion, “Bismillah-ir-Rahman-ir-Rahim” represents the heart of all spiritual practice, a key that unlocks all divine mysteries. Its significance is unparalleled, and those who understand it deeply can find themselves not only spiritually connected to God but empowered by His infinite mercy and wisdom.

It is said that the recitation of the sacred phrase is not for the purpose of achieving any specific outcome or result. The practitioners possess the collective effects of this noble utterance, without having any particular intention, purpose, or goal in mind. The level of remembrance mentioned here is the highest level of enjoying the benefits of this blessed verse, and this remembrance is collective. Just as the phrase “Bismillah” encompasses all the divine names, it is an unrestricted invocation not bound to anything specific. Perseverance in this invocation and gradually becoming consistently aligned with it leads to an intimacy with this verse, which is the key to the heart’s opening. This intimacy is born of companionship and love, not merely to satisfy needs, although it remains the gate to fulfilling one’s wishes.

“Bismillah” is the shrine for the visitation of the Divine. The Divine is so exalted that it cannot be fully embraced, yet through the visitation of the five simple divine names embedded within this blessed phrase, one may kiss every part of God’s sovereignty and hold Him in their embrace.

“Bismillah” is the first of the divine names and the complete phrase that encompasses all the attributes of Lordship. Every beauty and grandeur in existence is reflected in its shade.

“Bismillah” is not only for the beginning and entrance but also for the continuation and end, encompassing all perfection. It is both the invocation of perfection and of completeness, bearing the collective rank of divine attributes in fullness and perfection. It is a remembrance that can stand alone, and by embodying and actualizing it, one achieves all the goodness and fulfillment that comes with it, to the extent that no further invocation is required.

“Bismillah” is the totality of both the name and the named, serving as the hallmark of the theological perspective of the Ahl al-Bayt (peace be upon them), which holds both monotheism and the doctrine of Divine guidance together.

“Bismillah” reflects a gaze toward the sublime stature of the Lord’s beauty and an awareness of His perfection. That stature, which is embodied in “Ar-Rahman” (the All-Merciful), represents power and majesty in unison, along with the necessary balance and steadfastness, and “Ar-Rahim” (the Most Merciful) signifies the realization of all-encompassing completion, accompanied by mercy, love, affection, purity, cleanliness, gentleness, refinement, intimacy, grace, and passion.

“Bismillah” is the banner of transformation, passionate striving, and vitality, negating any form of inertia, isolation, or apathy. Love, after all, is movement, journey, heat, and dynamism.

“Bismillah” signifies the pinnacle of a believer’s manifestation and their ultimate spiritual journey, representing the Divine proximity and the ultimate goal of union with God.

“Bismillah” is the standard of Islam and the foundation of all legal principles within it. This means that the entire essence of Islam is encapsulated in this title, and through this phrase, the various religious attributes and virtues can be recognized.

“Bismillah” is the cry of the lover. It is the declaration of peace and non-violence. It is the declaration of monotheism and absolute Divine guidance. Anyone who harbors even the slightest form of aggression in speech or action is estranged from “Bismillah” and unfamiliar with the alphabet of religion and its criteria. How, then, can such a person hope to interpret religious rulings?

Only one who practices love can reach the essence of “Bismillah,” and such a person strives to be kind to everyone, making a commitment to themselves to act gently and lovingly with all. The love that gives them softness, vitality, and motion, without any aggression or corruption. They stand firm in their commitment to purity, cleanliness, and serenity—qualities that embody power and steadfastness, with no trace of weakness. Even poverty and financial distress, which often breed violence, are distanced from them, so that each day may pass in health and well-being, and they may achieve happiness by preserving their own health. They are content with whatever comes their way, and their mantra is peace, aware that health without knowledge and strength is impossible, and that kindness and love require justice and sincerity. Therefore, they distance themselves from all falsehood. They understand that love cannot exist without completeness, and their aim is to manifest all of God’s attributes within themselves, reaching all of the divine names. They also recognize that love, if not directed towards the essence of the Divine, is merely affection. Thus, they lie in wait for the special divine grace to bring that realization into existence. Love that is not based on understanding the Divine and union with the essence of God is impossible.

“Bismillah” is the most direct path to complete union and true meeting with the Divine, a sacred remembrance that encompasses all the descent and ascension, from potency to felicity, from a state of activity to the union with the Divine essence, and all Divine revelation. The sacred names of life, the primal, and the victorious are all embedded within it.

In terms of practical use, this noble verse is often invoked as a “remedy” for solving significant problems, especially when someone finds themselves desperate and at a loss in their endeavors. If such a person turns to this invocation with true knowledge and devotion, their problem will be alleviated, without the need for any other prayer or supplication.

Here, we will explore the transformative, union-oriented, and divine characteristics of this verse, as well as its legal implications, and how one may utilise it. These are mystical teachings that address the soul’s issues and provide healing for the spiritual and psychological problems of humankind—problems that can only be resolved by entering the divine realm of this sacred phrase. To benefit from the divine effects of this verse, one must first understand its meaning, so that they can pronounce it with intent, not just as a matter of narration or report. Entering the sanctuary of the divine phrase prepares the soul for understanding its meaning, gaining its effects, and being open to its divine wisdom.

To benefit from the divine effects of this verse, one must first understand its meaning, so that they can pronounce it with intent, not just as a matter of narration or report. Entering the sanctuary of the divine phrase prepares the soul for understanding its meaning, gaining its effects, and being open to its divine wisdom. The repetition of this sacred phrase invokes a state of spiritual readiness, aligning the individual with the higher principles and qualities inherent in the verse. This alignment brings about spiritual illumination and guidance, facilitating the awakening of the inner self and leading to transformation.

In the pursuit of divine closeness, “Bismillah” serves as both the path and the means. It is not merely a phrase to be recited; it is a key that unlocks the gates of divine mercy and wisdom. The true significance of the phrase lies in the awareness it brings to the practitioner—awareness of the divine presence, the all-encompassing mercy of the Lord, and the eternal beauty of the Creator. It calls the individual to surrender, to let go of ego, and to open oneself to the divine will and love.

As one continues to recite “Bismillah,” with sincerity and devotion, they find themselves immersed in an ongoing process of self-purification and transformation. This is a spiritual journey that involves continuous striving to align one’s thoughts, words, and actions with the divine essence encapsulated in the phrase. Through this process, the individual gradually sheds the layers of material attachment and inner turmoil, moving towards a state of spiritual peace, contentment, and understanding.

This verse serves as a reminder that divine guidance is not limited to any one aspect of life, but is a comprehensive, all-encompassing presence that guides the individual through all situations, whether in times of joy or sorrow, success or failure. It is a constant companion for the believer, offering protection, insight, and grace.

In conclusion, “Bismillah” is not merely an invocation or a prayer but a profound spiritual tool that has the power to transform the individual’s relationship with the Divine. It is a path to spiritual fulfillment, inner peace, and divine proximity. Through its recitation, the believer enters into a sacred dialogue with God, a dialogue that is grounded in love, mercy, and a deep sense of trust in the divine plan. As one continues to engage with this sacred phrase, they move closer to the ultimate goal of spiritual perfection, which is the union with the Divine, and the realization of the highest state of being.

The phrase “Bismillah-ir-Rahman-ir-Rahim” is a declaration that intends to begin an action from the heights of the Divine, descending towards the lower realms, rather than starting from the bottom and ascending upwards. Likewise, any act that commences from the heights of the Divine and then descends does not become incomplete or severed: “Any important action that is not begun with Bismillah is incomplete.” (Wasail al-Shia (Ahl al-Bayt), vol. 7, pp. 170–171). Any undertaking that originates from above and descends remains whole. A person who intends to utter “Bismillah” with the aim of starting a task, without considering its subtle meanings, cannot truly initiate it and will be deprived of its effects. Someone who recites “Bismillah-ir-Rahman-ir-Rahim” with the intention of pulling themselves up from below essentially says nothing, and should not expect any specific benefit or effect from their utterance. Rather, Bismillah is the key to the treasures of God and the gateway to all triumphs, descending from the essence of the Divine; it is this essence that descends. As with the entirety of the Qur’an and the entirety of creation, everything is in a state of constant descent, and God’s grace never ceases, not even for a moment.

In the very first revelation to the Prophet Muhammad (PBUH), God commanded that he should read from above and descend, not the other way around: “Recite in the name of your Lord who created.” (Surah Al-Alaq, 96:1). The journey of all Bismillah recitations is from above to below, a downward motion; it is not an upward journey. One who follows a contrary path is akin to one who has lost their direction in their acts of worship, as if they have mistaken the qibla. Everything must start from above and descend; one should not make themselves the starting point of their Bismillah.

In this verse, the word “name” refers to the exalted reality of the Divine Essence that has been adorned with attributes and has manifested. It refers to the descent of the Divine Essence, from which recognition and manifestation of God emerge.

When we speak of “name” here, we are not referring to a linguistic term that contrasts with verb or action, but rather to a “name” in the mystical sense, which is an external reality that applies not only to the names of God but to the entirety of creation, encompassing even the acts, words, and attributes. The name is the essence that is exalted, of which the angels are unaware, as reflected in the Qur’anic verse: “They said, ‘Glory be to You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.'” (Surah Al-Baqarah, 2:32). This “essence” is what makes all other names a seal; it is the master of all divine names. It is through this essence that everything in creation finds its existence.

This name in question is the one signified by the “Bismillah,” where the “B” represents expansion and opening, not merely a sound. The point of the “B” is the origin of all existence and the beginning of the manifestation of everything in the universe. This point, which is the foundation of all phenomena, unlocks the entire cosmos. It is through the Divine Essence that all actions, attributes, and names are revealed.

The names of God, including “Allah,” “Ar-Rahman,” and others, are not merely intellectual concepts or labels; they represent a profound, ontological reality. “Allah,” for instance, is the ultimate name, encompassing all other names and attributes. It is not merely a term but the essence and manifestation of the Divine in its entirety. It is through these names that creation and existence are understood.

Furthermore, the name “Allah” holds a unique position. It is the only name that cannot be preceded by any other name. Its singularity and universality set it apart from all other names, as it encapsulates the totality of the Divine. All other names are subordinate to it, and they are understood in relation to it.

In the realm of mysticism and spiritual practice, “Allah” is considered the most profound name. To utter it sincerely and with the right intention opens the door to deep spiritual understanding and connection with the Divine. Only those who are fully devoted to the path of self-purification and spiritual growth can truly comprehend the significance of this name. For the mystic, uttering “Allah” is not merely a formality but a gateway to the deepest realities of existence.

The name “Allah” is thus not just a label; it is the very essence of the Divine, the culmination of all names and attributes. It is the foundation upon which all creation rests, and it is through this name that the mystic seeks to transcend all limitations and attain union with the Divine.

In the spiritual context, when we utter “Bismillah,” we are invoking the Divine Essence from which all creation emanates. This invocation is not merely an act of verbal utterance but is deeply connected to the metaphysical reality of the universe, a reality that is always in flux and perpetually descending from the divine source. The very act of uttering “Bismillah” is a reminder of the continuous flow of Divine grace and the downward movement of all things towards their origin, which is the Divine.

It is essential to understand that the name “Bismillah” contains the essence of the entire cosmos within it. Each letter and sound represents a divine attribute, a specific manifestation of the Infinite. The “B” in “Bismillah” symbolises the opening, the gateway through which everything flows. It is through this divine gate that the unity of all existence is revealed, and this opening signifies the point of connection between the finite and the infinite.

The act of uttering “Bismillah” with full awareness is a step towards spiritual elevation. It aligns the individual’s actions with the divine will, ensuring that their deeds are not self-centred but are connected to the Divine Source. As each individual acts in accordance with this connection, they are reminded that their actions are part of a larger, cosmic plan that is grounded in the Divine Will.

The reality of “Bismillah” is thus not only rooted in the linguistic articulation but also in the profound understanding of the Divine as the origin and end of all things. Each utterance of “Bismillah” is a moment of recognition of this truth — that everything begins with God, and everything ultimately returns to God. It is an affirmation of the interconnectedness of all creation and a reminder of the constant flow of divine grace that sustains the universe.

Moreover, the structure of the phrase “Bismillah-ir-Rahman-ir-Rahim” — with its invocation of God as both “The Most Gracious” and “The Most Merciful” — reinforces the all-encompassing nature of Divine attributes. “Ar-Rahman” refers to the overwhelming and boundless mercy of God, which flows freely and continuously to all of creation. “Ar-Rahim” signifies the specific mercy of God that is reserved for those who are on the path of righteousness. Together, these names illustrate the dual aspect of divine mercy: universal and specific, available to all beings yet also particular to those who seek to align themselves with God’s will.

Thus, every instance of “Bismillah” serves as a spiritual tool, a key that opens the door to the Divine presence and facilitates the alignment of the self with the greater cosmic order. It is through this alignment that the individual can begin to experience the true nature of existence, a reality that is not based on self-interest or worldly attachment but on divine purpose and guidance.

This deeper understanding of “Bismillah” is not merely intellectual but must also be internalised and felt in the heart. It is a reflection of the soul’s journey towards its Creator. When recited with full sincerity and comprehension, “Bismillah” becomes an act of worship in itself, embodying the recognition that everything in existence is interconnected, descending from the Divine, and returning to it.

In conclusion, the phrase “Bismillah-ir-Rahman-ir-Rahim” serves as both a spiritual tool and a profound reminder of the continuous descent of the Divine and the interconnectedness of all existence. It is an invocation of the Divine that opens the doors to wisdom, mercy, and grace, allowing the individual to align themselves with the divine purpose and enter into the flow of divine blessings.

By consistently invoking “Bismillah,” the individual engages in an ongoing dialogue with the Divine, constantly reaffirming their awareness of God’s presence in every aspect of life. This repetition is not merely a rote practice; it is a continuous reaffirmation of faith, a call to remembrance of the sacred truth that every moment of existence is an opportunity to align with the Divine. Each utterance of “Bismillah” carries the potential to bring the individual closer to a state of grace, where all actions become imbued with divine purpose.

Furthermore, “Bismillah” also has profound implications in the realm of ethical conduct. By invoking the Divine name before engaging in any action, whether it be mundane or significant, the individual is reminded that their every act is part of a larger, divine plan. This act of remembrance instills humility, as the individual acknowledges that their agency is not isolated or self-driven but is a part of a larger, interconnected cosmos. In this sense, “Bismillah” serves as a guide, offering direction and purpose to the individual, ensuring that all actions are undertaken with sincerity and in alignment with divine will.

In the broader spiritual journey, the invocation of “Bismillah” represents the beginning of transformation. It marks the starting point of a process that transcends the superficial and leads to profound inner change. The person who sincerely incorporates the remembrance of God into every moment begins to see the world in a new light, understanding that all events, circumstances, and relationships are part of a divine design that is ultimately for the individual’s spiritual growth. Through this perspective, even difficulties and challenges become opportunities for deeper connection with the Divine, as each moment becomes an invitation to return to the source of all creation.

Moreover, the divine attributes encapsulated in “Bismillah” are not passive qualities. They are dynamic, active forces that continue to shape and transform creation. The Divine Mercy, expressed through the names “Ar-Rahman” and “Ar-Rahim,” is not a distant or abstract concept; it is a tangible, transformative presence that permeates every aspect of life. By aligning oneself with these divine attributes, the individual becomes a vessel for mercy, compassion, and grace, contributing to the greater good of the world and fulfilling their divine purpose.

In this way, “Bismillah” is a bridge between the transcendent and the immanent, between the unseen and the seen. It reminds the believer that while God is beyond human comprehension, His attributes are manifest in the world around them, in the people they encounter, in the events that unfold. This awareness brings a sense of peace and equanimity, as the individual recognises that all of creation is suffused with divine purpose.

The spiritual power of “Bismillah” is thus multi-dimensional. It not only connects the individual to the Divine but also to the entirety of creation. It is a reminder that the journey of life is not one of isolation or individualism but one of interconnectedness with all beings. Every step taken with the invocation of “Bismillah” brings the individual closer to an awareness of their place in the grand cosmic order, where they are part of a divine tapestry that stretches beyond time and space.

In conclusion, “Bismillah” is much more than a phrase uttered at the beginning of an action; it is a profound spiritual practice that encapsulates the essence of creation, the descent of the Divine, and the interconnectedness of all beings. It is a call to align oneself with the Divine Will, to engage in acts of mercy and compassion, and to continually return to the Source from which all things emanate. By integrating the remembrance of “Bismillah” into every aspect of life, the individual opens themselves to a continuous flow of divine grace, wisdom, and mercy, transforming their actions and, ultimately, their entire existence.

**”Allah” is a subtle remembrance, and even the person who recites it should not hear the sound of this invocation. In the realm of divine names, it is among the heaviest names, indeed the heaviest of them all. Pronouncing it loudly creates multiplicity, especially in the auditory sense, where the speaker, listener, and sensory engagement all come into play. Sound diminishes the weight of this remembrance, making it lighter. When pronounced in its subtle form, this remembrance exerts a deeper impact internally, drawing attention away from the outer senses to the inner self, thereby creating a more profound effect.

The invocation of “Allah,” when uttered alone and in a subtle manner, causes the individual to detach from the material world and enter a state of loneliness, alienation, poverty, and annihilation. Occasionally, affliction strikes them—indeed, affliction upon affliction. It is as though God intends to pour acid upon them drop by drop, gradually reducing them until nothing remains, until their entire corporeal existence is consumed by fire and thus fully melted. All distractions are taken from the heart of one who recites this invocation, and they fall into bewilderment and confusion. Blessed is the one who possesses the fortitude to carry this burden.

The more an individual becomes accustomed to this invocation, the greater the burden of trial they will bear. If one is able to approach this name from a young age, their capacity and expansiveness increase. This name makes the seeker like the “Goblet of Jam,” bestowing them with a sense of completeness, such that wherever they are in the world, it feels as though they belong there, having tasted all of existence and experienced it in its entirety. The path of this invocation is incredibly heavy, fraught with numerous twists and challenges, unless it is recited in a combined form, such as: “He is Allah, there is no deity but He” (Qasas 70). This phrase from the Holy Qur’an is a precious treasure that the Almighty, in His power, has made manifest to all, yet in such a way that it remains unnoticed by most.

In this invocation, “There is no deity but He” provides a detailed explanation of the inner and outer, that is, “He is Allah,” whereas the reverse—”There is no deity but He is Allah”—is a description of the outer and inner.

“Allah” is the only name that does not require any other names for closeness, yet all other names are dependent on it. This is because it has a dominance over all the names.

For utilising this name, whether simple or combined, attention must be given to the characteristics of the soul of the one reciting it, and the invocation should be prescribed accordingly.

“The Most Merciful”

“The Most Merciful” is one of the names of divine beauty, and among the divine names, it is a name of essence, not a name of action. The names of action manifest only through the appearance of phenomena and the existence of the created world, whereas a name of essence has an eternal, unconditioned appearance, independent of anything else.

“The Most Merciful” is a name that reflects the essence. It is a general name that encompasses all phenomena of existence, including both the blessings and punishments, as all of them are contained within it, with its descriptions as well.

“The Most Merciful” is the name of divine grace, through which all phenomena are granted life and existence, or more precisely, manifestation.

The meaning of mercy, which is the dispensation of good and the removal of evil, when considered as an essence, becomes absolute; whether the phenomenon is created or not.

“The Most Merciful” is one of the greatest of the divine names and is a name of essence, not action. It is general and encompasses both the apparent divinity of God and is the name that bestows existence and creation.

The face of this name in the Qur’an shows its strength, just as the analysis of the usage of “The Most Compassionate” reveals its delicacy. These two names possess perfection and do not require any other name.

“The Most Merciful” is a general name and is the principle of creation, the origin of existence and the basic qualities like life. Due to this generality and scope, it is paired with “Allah” as an attribute. When we say that “The Most Merciful” is a general name, it means that each phenomenon is dependent on it for its creation—though not for its particular qualities or characteristics.

“Merciful” is a hyperbolic form of the root, indicating an abundance of granting and a vast domain of creation, and its extent lies in its pervasive control.

“The Most Merciful” signifies the act of creation and giving. The emphasis in this meaning indicates that for the Divine, there is no passivity. In creation, there may be emotional reactions, yet in the divine realm, such reactions are not present; they transcend the limitations of time and space. In human experience, mercy may arise from compassion and tenderness, but in the divine context, mercy is not passive. It exists as creation and giving.

It is said that “The Most Merciful” is a special name, yet a general attribute. On the one hand, it possesses such authority that it can be an attribute of “Allah”, and thus it is specific. On the other hand, because it describes the primary acts of creation and giving, it applies universally.

In the afterlife, “The Most Merciful” remains ever-present, continuously granting and creating, not bound by the limitations of temporal existence. However, since the afterlife preserves all phenomena, mercy there is even more manifest than in the world.

Divine mercy is all-encompassing: it is complete, absolute, and free of deficiency, and unlike the concept of blessing, it does not carry the possibility of deception. As a result, mercy is superior and more perfect than blessing, as it is free from the potential for harm.

“The Most Merciful” is not in parallel to “Allah”, but rather exists in a sequence that follows it. The divine essence and “Allah” represent the innermost aspect of mercy, while “The Most Merciful” reveals its outward expression.

“The Most Merciful” is a name with general application, whereas “The Most Compassionate” is a name specific to certain cases. Both names, however, are complementary.

“The Most Merciful” encompasses all of creation, and in its scope, it extends beyond the confines of human understanding. It is through this name that all creatures, beings, and phenomena receive their existence and sustenance. The divine mercy expressed through this name is not simply about the act of creation, but also about its continuous maintenance and nurturing. This mercy is without end, eternally flowing, and is the force behind the existence of every living thing, from the smallest insect to the grandest celestial body.

In understanding this name, one must acknowledge that it is inseparable from the nature of God. The essence of mercy is not something that is added to the divine nature; rather, it is a reflection of the divine essence itself. “The Most Merciful” is a manifestation of God’s love, compassion, and care for all of creation, extending to all beings without distinction.

When one recites “The Most Merciful”, it is not just an invocation; it is a reminder of the boundless grace that permeates all aspects of life. It is a call to recognise that every moment of life is a gift, that each breath is sustained by divine mercy. Even in times of hardship, it is this mercy that carries individuals through trials and tribulations, reminding them that mercy is always present, even in suffering. The experiences of pain and loss are thus not seen as the absence of mercy, but as part of the broader tapestry of divine mercy, which encompasses both joy and sorrow.

The recitation of “The Most Merciful” calls the individual to a state of humility and gratitude. It is an invitation to recognise that all blessings, no matter how small, are acts of mercy, and that without this divine mercy, life itself would not be possible. The seeker who reflects on this name is reminded of their dependence on God, their reliance on divine mercy for their existence and sustenance.

In the context of spiritual practice, the repetition of “The Most Merciful” serves to strengthen the connection between the seeker and the divine. It is an affirmation of trust in God’s infinite compassion and an acknowledgment of the role of mercy in the spiritual journey. This name inspires feelings of hope and reassurance, knowing that, no matter the circumstances, mercy is always available to those who seek it.

In the Qur’an, the name “The Most Merciful” is often paired with other divine attributes, such as “The Most Compassionate” and “The Most Forgiving.” These pairings serve to highlight the multifaceted nature of divine mercy, illustrating how mercy operates not only in the creation and sustenance of life but also in forgiveness, compassion, and care. Each of these names reflects a different aspect of the divine mercy, yet together they form a comprehensive understanding of God’s boundless grace.

Divine mercy is not limited to any one form or manifestation. It is present in every moment, in every experience, and in every encounter. It is not confined to the afterlife or the hereafter, but is present in the very fabric of existence, from the highest spiritual realms to the most mundane aspects of daily life. This universality of divine mercy is what makes it so profound. It is a mercy that transcends all boundaries, reaching all beings, regardless of their station or status.

“The Most Merciful” is a name that calls for reflection and introspection. To truly understand this name is to recognise the depth of divine love and care that underpins all of creation. It calls the individual to a higher awareness, to a deeper appreciation of the mercy that surrounds them and to a commitment to embodying that mercy in their own lives. In this sense, the recitation of “The Most Merciful” is not only an act of worship but also an invitation to live in accordance with divine mercy, extending compassion, forgiveness, and grace to others as a reflection of the mercy that has been bestowed upon them.

As such, “The Most Merciful” serves as a key to understanding the nature of the divine and the path to spiritual awakening. It is a reminder that, in all things, God’s mercy is ever-present and that, through recognising and embracing this mercy, one can cultivate a deeper connection with the divine and with all of creation.

To express this statement in a scientific and logical manner, we should say: In the realm of reality and truth, in the essence and principles of God’s will, His religion, and the final celestial book, the Holy Qur’an, in the school of the Ahl al-Bayt (peace be upon them), as well as in the realm of nature and the material world, where conflict and opposition exist, there is no such thing as violence; everything is mercy in its essence. However, the realm of manifestation (evidence) is not always in harmony with the realm of essence and truth. Even many religious people do not align with the divine way, the school of the Ahl al-Bayt, or the natural order. Violence has taken root and become ingrained in their spirits, thoughts, actions, and speech. Our second statement is that this psychological disorder requires treatment.

Of course, when we say there is no violence in religion, it should not be misunderstood to negate the religious authority and resistance against falsehood, corruption, and intentional transgression; for resisting corruption is indeed an expression of divine mercy, much like the surgical removal of a malignant tumor. However, resistance and standing firm against aggression must be proportionate, and in the extreme case, the killing of the aggressor becomes necessary. Such defense is not violence, just as the pressure exerted by a surgeon’s knife on a patient’s heart does not constitute aggression. In other words, aggression is always violence, even if it is in defense, but proportional defense is not considered aggression and does not constitute violence, as its essence comes from the purity and integrity of the soul.

Islam is a religion that seeks to make the Muslim a person with a lively spirit, overflowing with affection, kindness, and vitality. While it does not accept excessive softness and weakness, it aims to make the Muslim resilient and strong in every situation, as weakness stems from a weak soul. As it says in the matter of implementing the legal punishments: “And let not compassion for them prevent you from [carrying out] the judgment of Allah, if you believe in Allah and the Last Day.” (Qur’an, 24:2). Kindness and affection, which are active qualities, differ from softness, sensitivity, and compassion, which are passive qualities. The former are virtues, while the latter are deficiencies and weaknesses. Islam does not wish for a Muslim to be weak; rather, it wants him to be strong, empowered, and to rise to the heights symbolized by the words “In the name of Allah, the Most Gracious, the Most Merciful,” driven by love and affection, and to be constantly moving forward, just as Prophet Solomon (peace be upon him) was.

The constant remembrance of “Ar-Rahim” brings success, tranquility, dignity, and stability. It removes agitation and anxiety from the soul, heals obsessive thoughts, and nurtures piety. The weight and significance of “Ar-Rahim” are most felt when used by itself. Those who wish to incorporate it into their practice should begin by combining it with other elements, and after a period, they may use it alone. In recitation, “Ar-Rahman” can be combined with “Ar-Rahim.”

One who consistently recites “Ar-Rahim” becomes beloved by all. Therefore, one should accompany this remembrance with affectionate titles such as: “Ya Muhib” (O Lover), “Ya Habib” (O Beloved), “Ya Mahbub” (O Most Loved), “Ya Rafeeq” (O Companion), “Ya Shafiq” (O Compassionate), “Ya Atoof” (O Tender), “Ya Muns” (O Comforter), or “Ya Anis” (O Intimate).

This remembrance brings gentleness and transforms the reciter into one who is filled with tenderness and affection. Anyone whose heart is filled with hatred or has issues with Allah, through constant remembrance of this name, will attain spiritual clarity, shedding the impurities of the soul, and will be freed from sin, as well as anxiety, distress, and other related emotional diseases.

If someone wishes to recite “Ar-Rahim” alone, a specific number of repetitions is required, and they should continue it for at least a year. However, reciting it along with “Bismillah ar-Rahman ar-Rahim” does not require a specific number, and it can be repeated for any duration.

Generally, the most significant effect of “Ar-Rahman” is empowerment, and the most significant effect of “Ar-Rahim” is love and friendship, provided it is recited under the proper conditions. These conditions are summarized in the “Path of Practical Knowledge” menu, and they are explained in greater detail in the “Knowledge of Remembrance” menu.

When “Ar-Rahim” is recited alone, it refines the inner essence and purifies the heart, leading to clarity and knowledge of God’s reality and bringing one closer to divine proximity. “Ar-Rahim” also brings healing to the soul and the heart, improving mental and emotional health. Anyone addicted to sin, unable to rid themselves of sinful inclinations, will find the strength to overcome them through consistent recitation of this name.

If “Ar-Rahim” is recited along with “Ar-Rahman” as “Ya Rahman, Ya Rahim,” it creates a balance between the worldly and the spiritual, bringing both material abundance and spiritual fulfillment, such as knowledge, prophecy, imamate, and guardianship. This corresponds to the supplication: “Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire” (Qur’an, 2:201), as well as “My Lord, grant me wisdom and join me with the righteous” (Qur’an, 26:83). If “Hukma” refers to material power, it comes with the name “Ar-Rahman,” while spiritual knowledge is realized with the name “Ar-Rahim.”

This combination can also be recited as “Bismillah ar-Rahman ar-Rahim,” which has its own specific effects, number, time, and etiquettes, discussed in detail under the “Knowledge of Remembrance.”

Constant remembrance of “Ar-Rahim” brings gentleness, tenderness, and humility. It calms heart palpitations, regulates heartbeat, and balances blood flow, making it suitable for those with high blood pressure or heart issues.

Reciting “Ar-Rahim” alleviates anxiety, stress, tension, worry, obsession, doubt, and excessive imagination. Those who are overly suspicious, prone to doubt, or suffer from delusions or excessive imagination, whether in sleep or waking moments, can overcome these issues through this name.

Those who are accustomed to “Ar-Rahim” will find peace, calmness, and spiritual presence. They will develop the ability to perceive the unseen, such as angels, and experience spiritual insight.

This name is significant in the realm of visions; those who have a connection with it perceive things differently from those who do not. They receive divine sustenance and spiritual nourishment, which enhances longevity, health, and removes sickness, anxiety, grief, and hardship. Through this name, many of life’s struggles and unrests are cleared, much like pruning unnecessary branches from a tree. However, if the person’s approach to remembrance is such that it negatively impacts their Hereafter, they will be redirected, often through trials such as poverty or suffering, particularly those who are overly materialistic or self-centered. This name is so powerful that it may even cause a loss of reputation for the practitioner, leading to social challenges.

It is noteworthy that the “pruning” of the heart with this name requires a specific number of repetitions and the use of additional names that fall under its domain.

The name “Rahim” is very heavy and difficult to recite without invoking it with a “Ya” prefix. The most challenging form of recitation is when it is combined with the definite article “Al,” and this heaviness is mitigated by the presence of “Allah” in “Bismillah ar-Rahman ar-Rahim,” which balances its weight.

The recitation of “Ya Rahim” is very beneficial for strengthening the heart, refining the soul, and bringing clarity. It can be recited in sets of three, six, nine, twelve, or twenty-four repetitions, or along with “Bismillah ar-Rahman ar-Rahim.”

The process of embodying this name is intense and should be done under guidance, as the individual will eventually experience a personal revelation where they see themselves reciting it.

This remembrance gives life to the heart, leading the practitioner to wisdom and knowledge without the need for extensive study.

“Rahim” is the culmination of the divine names. Anyone who perseveres in this practice may find themselves isolated, as few will accompany them on this path.

The essence of “Bismillah ar-Rahman ar-Rahim” is rooted in divine mercy. These two mercy-related names encapsulate divine grace, encompassing both majesty and beauty. Attributes like wrath, anger, and coercion are not qualities of God but belong to the human condition, which is only understood through spiritual realization and nearness to the divine.

The divine mercy is all-encompassing, and while “Ar-Rahman” is universal, “Ar-Rahim” is more particular, exerting influence according to divine wisdom and justice.

All the divine names and the phenomena of beauty and majesty in creation fall under the domain of either “Ar-Rahman” or “Ar-Rahim.” Thus, these two names represent the full scope of existence, contrasting with “Ar-Rahman ar-Rahim” in Surah Al-Fatiha, which elaborates upon the essence of existence.

“Ar-Rahman” is the source of creation, the breath of existence, and divine grace, while “Ar-Rahim” embodies the divine attributes, bringing perfection and beauty to creation. “Ar-Rahman” leads to creation, and “Ar-Rahim” leads to the attainment of higher spiritual stations such as guardianship, prophecy, and wisdom.

Thus, “Ar-Rahman” precedes “Ar-Rahim,” with “Ar-Rahman” being the primary name and “Ar-Rahim” the conclusive one.

Mercy requires life. One can only show mercy if they are alive. In the divine names, the root of all is the “Hayy” (Living), which is the foundation and ultimate source of all other attributes.

This principle can be summarized as: Everything that exists or manifests has life, and life is the manifestation of existence.

God is Love

God is Love, and all life is love. There is no life that does not have freshness, sweetness, elegance, and purity; no life that is not beautiful. As stated, “Indeed, God is Beautiful and loves beauty” (al-Kafi, Vol. 6, p. 438). God is the source of beauty, and all His creations reflect His beauty. God loves all His creations, as He Himself is the embodiment of beauty. This is also affirmed by the phrase, “Indeed, God is Beauty and loves the beautiful,” reflecting the idea that God loves what is beautiful because He is beautiful.

The Nature of the Soul

The soul is of two kinds: the luminous soul and the bodily soul. The luminous soul is an expansive reality that cannot be confined to the material realm, as the material world is unable to bear its full nature. However, when this soul descends or becomes immanent, it can enter the material realm and give birth to the bodily or material soul. The relationship between the body and such a soul is one of union and identity. Life, which is the common theme of all transformations, flows from matter to the Divine, bridging the material and the divine. This is the source of all changes, as seen in instances like the Black Stone descending from the heavens or fruits from the paradises of abstraction being brought for Fatimah (peace be upon her). The phrase “We are the Most Beautiful Names” (Bihar al-Anwar, Vol. 27, p. 38, Hadith 5) illustrates the transcendent reality of the divine names, unifying them in a state of pure essence, devoid of individual distinction.

The Path of Love

One enters the realm of love only after enduring countless trials and suffering. The individual who is overwhelmed by continuous afflictions becomes stronger through these hardships, until they develop the courage to love. The heart, which blossoms after nature, soul, and intellect in a human being, is the site of this transformative experience.

Love is a state of being — a state generated by the heat and intensity of enduring suffering. Just as athletes develop warmth and strength after rigorous training, a person who has experienced prolonged suffering arrives at a state of emotional warmth and love.

Love and affection are actions that have acquired foundations, while innate love is a gift from God. The experiences of pain and enduring hardship are like the preparation of the soil and the planting of the seed, and God’s grace, like the rain, nurtures it. Love, akin to reason and knowledge, requires divine grace, as it is written, “Intellect is a gift from God” (al-Kafi, Vol. 1, p. 24). Love is a result of God’s love for the servant. God grants love to those whom He loves, warming their existence and filling their hearts with life. The greatest catalyst for love is pain, and for this reason, trials are meant for those devoted to God: “Affliction for those who are loyal” (cf. al-Kafi, Vol. 2, p. 252). Those who experience no pain are cold and lack love. Such individuals will never grow in any field.

The worst trick that God can play on a servant is granting them ease and comfort, free from pain: “Let not those who disbelieve think that We extend to them good things for their own benefit. We only extend it to them so that they may increase in sin, and for them is a humiliating punishment” (Aal Imran, 178). Love is a divine gift, not an effort to be made. It is a matter of divine will, and for it to be granted, one does not need to perform numerous rituals; even two units of prayer are enough. If God wills, He bestows love immediately, as the power to grant such grace lies with Him alone.

The Power of Love and the Trials It Brings

Love and affection burn the lover’s existence, taking away all their possessions, loved ones, status, name, and respect. In love, the lover may suddenly lose their beloved child, as the Prophet Muhammad (peace be upon him) lost several of his children. Tears flow from the heat of love, which intensifies the sorrow, transforming it into the warmth of tears.

Friendship with affliction and pain brings purification and clarity. Love is a path filled with fear, danger, and repeated breakings:

“O you who pass by the alley of our beloved,
Beware, for the walls are steep and sharp.”

In the alley of love, even the walls bring pain, collapsing upon the lover. The heart of the lover is constantly broken, subjected to grief, hardship, worldly disappointments, and even spiritual deprivation.

One who is caught in love loses the sense of freedom, becoming like a prisoner with no way of escape. No matter what path they take, they find no liberation. All doors of mercy are shut before them, and each attempt to open them only results in a firmer lock being placed upon them. The world is like a prison for the believer, while it offers freedom to the disbeliever.

Love as a Trial

Love itself is a trial, a freefall from the peak of a mountain into a deep ravine, with the lover acutely aware of the pain from the outset. Love is the conscious act of letting go of oneself at a time when one is most aware of the consequences. The lover transcends their “self” and reaches a place of certainty and faith, recognizing the intensity of their love for the Divine: “But those who believe are stronger in love for God” (Al-Baqarah, 165). The lover eventually reaches a point where they stand on the edge and say to the beloved, “Cast me as you wish.”

Love is fire and blood. Love is a sacrificial blaze that consumes the lover, and beloveds are consumed by the fire of love. As it is said, “None of us is except poisoned or killed” (Bihar al-Anwar, Vol. 27, p. 217). One who is not poisoned or martyred is not truly beloved by God.

The Blessing of Trials

The greatest blessings that befall the saints of God in this world are revelation, prophethood, leadership, guardianship, and knowledge — all intertwined with hardship, making the world a prison for the believer and a place of freedom for the enemies of God. Imam Ali (peace be upon him) speaks of the blending of punishment and mercy, illustrating that neither is purely good or purely bad. The world of matter is not one in which pure mercy exists, as he says: “He is the one whose punishment is severe upon His enemies, yet His mercy extends wide to His friends, and His mercy encompasses them even in the midst of His punishment” (Nahj al-Balagha, Vol. 1, p. 159).

The sweetness of God’s remembrance is intertwined with poverty, jihad, and martyrdom; it is not given in the comfort of ease. God tests the servant, first breaking their head before breaking down the walls of their existence. Notice that the wall itself, a fixed entity, is broken, not by external forces but by the servant’s own internal submission.

Praise and the Nature of God

The second verse of Surah Al-Fatiha, “Praise be to God, Lord of the worlds,” is an expression of absolute praise. It begins with “praise” rather than “thanks” or “commendation.” “Praise” in Arabic refers to the exalted recognition of the known and willful being. “Praise be to God” carries great weight, and it is the ultimate goal of the servant to express it. This praise encompasses all beings and phenomena, and it is solely for God.

Praise is one of God’s names, a name of beauty that applies both to God and His creations. It represents the fullness of perfection, negating any notion of deficiency. Thus, it always comes with glorification, as it is said: “There is nothing in existence that does not praise Him, but you do not understand their praise.”

Praise, being a name of God, always involves a purifying and sanctifying act. It is not mere admiration; rather, it is an act of sanctification that entails the removal of any imperfection. Praise is always accompanied by glorification, and it is this beauty that is worthy of praise. God is the source of all praise, and He is “The Praiseworthy” (Al-Hamid).

Praise and the Divine Essence

Praise in its truest form transcends mere commendation or recognition; it is the natural response to the perfection of the Divine. God’s praise is not the result of need or a desire for affirmation, as humans might seek praise. Rather, it is an inherent reflection of God’s intrinsic qualities and His supreme nature. All forms of praise, whether verbal or silent, emanate from the essence of creation, as every being, from the smallest particle to the vast expanse of the universe, is a manifestation of God’s glory.

God’s names and attributes reflect the fullness of His essence. These names, including those like “The Praiseworthy” (Al-Hamid), “The Beautiful” (Al-Jamil), and “The Loving” (Al-Wadud), reflect the ultimate perfection. His essence is the very source from which beauty and goodness flow, and thus, praise is a natural by-product of creation itself. The entirety of existence glorifies Him, not out of obligation, but as an intrinsic response to His perfection, whether the beings involved are conscious of it or not.

The connection between God and His creation is one of absolute and intimate unity. His divine attributes are embedded within the fabric of reality, making every part of existence a channel of praise. The beauty and harmony of the universe, the orderly functioning of nature, and the complexity of life are all reflections of God’s praise. The ultimate goal for human beings is to align themselves with this divine harmony, recognizing the beauty that flows from the Creator and participating in the act of praising and glorifying Him.

The Role of Humans in Divine Praise

Humans, as God’s special creations, are endowed with the faculties to consciously recognize and articulate this divine beauty. It is through the soul’s awakening that one begins to truly understand the magnitude of God’s perfection. The human heart, through purity and devotion, becomes attuned to the divine presence, becoming a vessel of praise and gratitude.

True praise, however, is not only through words but also through actions. The servant who praises God is one who acts in accordance with divine guidance, who embodies the virtues that reflect God’s own nature, such as justice, compassion, and wisdom. In this sense, praise is not just a verbal act, but a way of being, living in harmony with the divine will. The praise of God is thus intertwined with the submission of the soul to His will and the embodiment of His attributes through one’s actions.

This submission is not born of mere necessity, but from an understanding of the divine wisdom behind all things. Just as the universe functions in perfect accordance with divine laws, so too does the heart of the believer find peace and contentment in the fulfillment of God’s commands. The realization that one’s true purpose is to glorify and serve the Creator provides the soul with profound meaning and direction. Through such submission, the individual enters into a state of divine love and proximity, experiencing the closeness to God that is the ultimate aim of human existence.

The Struggle of Love and the Path of Self-Purification

The path to divine love is a journey of purification. It requires the shedding of one’s own desires and attachments, and a willingness to submit completely to the will of God. This submission, however, does not come easily. The soul must overcome the distractions and temptations of the material world, and confront the lower self that seeks to pull it away from the divine path.

Through trials, struggles, and hardships, the soul is refined, much like gold is purified in the furnace. Each hardship serves as a means of purifying the heart, stripping away the impurities that obscure the soul’s connection to the divine. The pain and suffering that accompany this process are not meaningless; rather, they serve as catalysts for spiritual growth. As the Prophet Muhammad (peace be upon him) said: “The most beloved of people to God are those who are tested the most.” Trials are a means of drawing closer to God, for in the midst of suffering, the believer turns to the Creator with greater sincerity and devotion.

This process of purification ultimately leads to the cultivation of virtues such as patience, humility, and gratitude. As the soul becomes purified, it grows in its capacity to love and serve God. The person who has undergone such trials emerges with a deeper understanding of the nature of love, having experienced it not only as a feeling, but as a transformative force that shapes every aspect of their being.

The Ultimate Goal of Love

The ultimate goal of love is union with the Divine. This union, however, is not a physical or material one, but a spiritual and transcendent connection that exists beyond the limitations of the material world. It is the recognition of God’s presence in every aspect of existence, and the surrender of the self to His will. The lover who attains this union is no longer concerned with their own desires or ambitions, but is wholly focused on the Beloved, God.

This union is the culmination of the spiritual journey, where the soul is completely immersed in the love of God. At this point, the soul transcends all worldly attachments and limitations, experiencing the divine presence in its fullest form. This state of union is characterized by a profound sense of peace, joy, and fulfillment, as the soul finds its true purpose in the love and service of the Creator.

In this state of divine union, the believer becomes one with the divine attributes, reflecting God’s qualities of mercy, compassion, and love in their own actions. The individual ceases to exist as a separate entity and becomes a conduit for the divine will, living solely for the purpose of glorifying and serving God. This is the ultimate realization of the self, where the ego dissolves and the soul becomes fully aligned with the divine will.

Conclusion: The Divine Path of Love and Praise

In conclusion, the path of divine love and praise is one of profound spiritual transformation. It requires the believer to overcome the distractions of the material world and to submit completely to the will of God. Through trials, suffering, and purification, the soul is refined and prepared for union with the Divine. The ultimate goal of this journey is not just to praise God through words, but to embody His attributes through actions, living a life that reflects His beauty, mercy, and love. In this way, the believer becomes a true servant of God, fulfilling their ultimate purpose and finding eternal peace in His presence.

If we closely examine Surah Al-Fatiha, it positions “worship” as the central theme of practical wisdom and the axis of human ascent and cyclical progression. It places worship ahead of everything else, even ahead of seeking help from the Divine and movement through God’s power. Seeking help (Istighatha) is mentioned as a subsequent action, implying that even seeking help is accomplished through worship. The journey of humankind in the world of material existence (Nasut) is defined by worship. The explicit meaning of this statement is that no action other than worship should be performed by a believer or a divine friend (wali), as Allah says: “And I did not create the jinn and mankind except to worship Me.”

Human beings have been commanded to do nothing except worship, and worship is the sole desire of God from humans and jinn alike.

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

In the aforementioned verses and all acts of worship within the material realm, the doer of “We worship” is the efficient cause, and the “path” (as described in a general sense) is the material cause. Then, this phrase is specified as “the path of those upon whom You have bestowed favor,” which represents the formal cause, defining the path, and it is a manifestation of the specific form of divine authority (Wilayah), though this specific form is contingent upon the general concept of Wilayah.

In these verses, if one looks carefully, the final cause is not mentioned, and the ultimate goal of worship and the end of the path taken by those favored by God remains hidden. The result of the ascent and the worshipful journey of the servants is not revealed, even though the Quran’s tendency to address such intricate details is significant. Why is this great matter veiled? For instance, regarding the Oneness of God (Tawhid), the Quran does not provide any argument to prove the singularity of the Divine essence; it considers it an established truth, as there is nothing that can prove the essence of the Almighty. His existence is the most self-evident, and something self-evident does not require proof. The Quran speaks only of His attributes. Similarly, concealing the final aim of worship is akin to hiding the Most Holy Name among the names or veiling the Night of Decree (Laylat al-Qadr) among the nights.

In Surah Al-Fatiha, the end of the path and the goal of worship remain hidden. The investigation into why this occurs falls upon the interpreters. We will offer a brief response to this question and then elaborate further.

Upon careful study of the final verses of Surah Al-Fatiha, it becomes clear that God has only revealed what He desires from His servants, which is worship, and has concealed the result of that worship. He intends to remind the believer that they should focus only on fulfilling their duty and not on the outcome, not engaging in calculations regarding the result. One who performs worship without considering the outcome will never doubt what has been done and will not impose conditions upon it. Such a servant performs worship solely because it is the will of the Lord, considering themselves as tasked with their duty, leaving the result to God. A servant is not responsible for the outcomes of their worship, nor should they concern themselves with what it yields. They must simply perform the worship as it has been prescribed, but the result of worship varies for each believer and leads them to different places. No believer is guaranteed a specific, predetermined outcome of their worship in a way that they can be certain they will attain that result. As long as one is alive, they are constantly becoming, always in a state of flux, which could either be a point of descent or a launching pad for ascent. God has not guaranteed ultimate guidance or salvation for anyone, nor is this conveyed in this surah. God is not like a schoolteacher who guarantees the passing of his students. By concealing the goal of worship, this surah effectively expresses that the attainment of the ultimate goal of worship is not guaranteed. As Allah tells the Prophet Muhammad (PBUH), “Indeed, you do not guide whom you like, but Allah guides whom He wills, and He is most knowing of the guided.”

The ultimate fate of His servants is in God’s hands. He has the power to guide some and lead others astray. A servant is bound to nothing but to God! Servitude has no meaning except to be a servant. It is the servant who belongs to God, and they must perform what is set before them without thinking that their worship entitles them to a favor or makes them appear as a better servant. Regardless of one’s status, even if they are a prophet, they are bound by their duty, and the outcome of that duty is of no concern to them.

Anyone who looks closely at the sacred text of the Quran will find that when God intends to convey the relative outcome of some actions, He uses the term “Laaʿalla” (perhaps) to indicate that the result is not certain. For example, He says, “O mankind, worship your Lord, who created you and those before you, that you may become righteous” (Quran 2:21). A servant must worship without considering what God will do in return or asking for something in exchange. There is no guarantee for any of the good deeds, and even the relative outcomes of these actions are conditioned by the term “Laaʿalla,” as in the verse, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you, that you may become righteous” (Quran 2:183).

There is no guarantee that the righteous will die in righteousness, nor is there any certainty that the wicked will die in wickedness. A person may spend seventy years in servitude, struggling, enduring hardship, living through the night in devotion and serving others during the day, only to slip into the worst fate, one worse than that of a coffin. The judgment of such a slip-up is not in the hands of ordinary individuals. The material world (Nasut) is a treacherous and terrifying passage that can turn anyone “on their heels.” As the Quran says: “Muhammad is not but a messenger; [other] messengers have passed on before him. So if he dies or is killed, will you turn back on your heels?” (Quran 3:144). As mentioned in the narration below:

“From Muhammad ibn al-Hasan, from Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn al-Hussayn, from Musa ibn Sa’dan, from Abdullah ibn al-Qasim al-Hadrami, from Amr ibn Thabit, who said: I heard Abu Abdullah (a.s) say: When the Prophet (PBUH) passed away, people apostatized except for three: Salman, Miqdad, and Abu Dharr al-Ghifari. When the Messenger of Allah (PBUH) passed away, forty men came to Ali ibn Abi Talib (a.s) and said: By God, we will never give anyone allegiance after you. He asked: Why? They said: We heard from the Messenger of Allah (PBUH) about you on the Day of Ghadir. He asked: Will you do it? They said: Yes. He said: Bring me tomorrow, those who have shaved their heads. The only ones who came were these three. Then Ammar ibn Yasir came after noon and slapped his hand on his chest, saying to them: Why do you wake from your slumber? Go back, I have no need for you. You did not obey me regarding the shaving of heads, how will you obey me in fighting the mountains of iron? Go back, I have no need for you.” (Al-Khisas, p. 6)

Hell, which is fed by salty, stagnant water, is ever thirsty to consume the damned: “The Day We will say to Hell, ‘Are you filled?’ and it will say, ‘Are there any more?'” (Quran 50:30). The Hell described is: “Has the story reached you of the Overwhelming? Some faces, that Day, will be humbled. Laboring, weary. They will enter to burn in an intensely hot fire. They will be given drink from a boiling spring. They will have no food except from a bitter, thorny plant, which will neither nourish nor satisfy hunger” (Quran 88:1-7).

What is this overwhelming event that is foretold? On that day, faces will be humbled, their efforts futile, and they will be in a burning fire, quenched with boiling water, and their food will be only from dry, thorny plants, which will do nothing to nourish them, and Hell itself will continue to thirst. Hell has an unyielding thirst, a thirst that no one can quench.

One can only worship and have no concern for the result, and the outcome of their actions should not be counted as their own. The ultimate worship is achieved only when one’s devotion is pure and free from all desires.

Worship, like the act of agency, must be carried out correctly. The agent must act in accordance with the evidence, testimony, and analysis of relationships among existing facts. However, the result of this work is not with the agent but with the judge. Similarly, a servant has no role in determining the outcome or ultimate goal of their worship. The duty of worship is to perform what is commanded without considering the results. The servant has no authority to condition their worship or to expect a particular result. They must simply serve and obey without question or protest. One who has doubts or makes conditions is suspicious, and one who introduces conditions in their worship is committing an act of idolatry. Worship must be performed without doubt and without conditions, a task that is incredibly difficult. The absence of doubt and conditions is essential to worship; without this, worship cannot be fulfilled.

One who is free from doubt and conditions in their worship is a rightful recipient of divine authority (Wilayah). One who has reached the level of accepting divine authority has first been filled with love for God. Those who lack love are susceptible to doubt and conditions in their worship. Doubt and conditions can only exist in the presence of pure love, which remains untainted by self-interest. Therefore, Surah Al-Fatiha can be considered a “Surah of Love” — pure love, devoid of any selfish desires or expectations, whether for oneself or for others, including God Himself. One who has such love would remain steadfast in their worship even if, hypothetically, God were removed from all perception, their worldly possessions stripped away, and they were left with nothing but their servitude. In such a situation, the true servant would still say, “You alone we worship, and You alone we ask for help.”

Surah Al-Fatiha encapsulates the wisdom and grace of knowledge. Its reflection guides action, and its power offers healing for the believers while bringing loss and harm to the wrongdoers: “And We send down in the Quran that which is healing and mercy for the believers, but it increases the wrongdoers only in loss” (Quran 17:82).

In the revelation of this Surah, the Almighty God has neither set any conditions for His servant nor does He accept any doubt from the servant regarding Himself. If God, the Almighty, had presented the ultimate goal of worship and the purpose of the straight path, the servant could have endeavored in worship to reach that end. However, this is not the case, and some tasks are brought forth with the word “LAA’ALLA,” indicating a possibility, rather than a certainty. Servitude has a way, and the apparent teachings of Sharia are a way that leads to closeness to God, without any guarantee or condition that would admit doubt or hesitation. All acts of worship lead to nearness to God, and nearness is the way itself, just as servitude involves abandoning doubt and condition. It is possible for someone to grow old in their devotion and worship, yet God may still keep them at the door. Should they then cry out and argue? In such a case, they would be like Satan, their deception and trickery being exposed, a trick hidden behind the face of worship. God sometimes keeps even His closest friends at the door, but they still maintain their love for God, cherishing His friendship in their hearts without expecting anything in return. As Imam Ali (peace be upon him) says:

“If You were to throw me into the fire, I would inform its inhabitants that I love You.”

Even if God were to send Imam Ali (peace be upon him) to Hell, despite all his worship and efforts, he would not abandon his love for God. Rather, he would make known his love to all the inhabitants of Hell, even if it caused disgrace and made him infamous.

Even the threat of Hell cannot diminish his pure love for the Master, and he declares unconditional servitude without hesitation or doubt. If he were not completely certain, he would not have immortalized such a passionate statement. As he himself says:

“If the veil were lifted, I would not increase in certainty.”

Imam Zayn al-Abidin (peace be upon him) also expresses a similar sentiment:

“O my God, if You were to throw me into the fire, I would announce to its inhabitants that I love You.”

Ultimately, it is crucial to understand that the goal of worship is for the servant to attain the realization that they must abandon doubt and condition. The ultimate perfection and the highest meaning in Surah Al-Fatiha embody this idea.

In Surah Al-Fatiha, God praises Himself. He praises out of love and desires to be praised in this way. He wishes for His servant to praise Him in such terms, without any ulterior motives. This praise is absolute, without conditions, and uttered with certainty, devoid of doubt. God wants His servant to love Him in this way, to be joyful, and to sing songs of intoxication. The purity of this praise is such that there is no room for anyone unqualified to enter. Surah Al-Fatiha presents this pure and naked love of God at the beginning of the Qur’an for all to see, yet it is so intricately woven that few taste its essence. The treasure of the Lord is found here. Anyone who can say “Al-Hamdu Lillahi Rabbil ‘Alamin” (Praise be to Allah, the Lord of all worlds) is on the right path. This is why, during the Tashahhud (testification) in prayer, it is recommended to say “Al-Hamdu Lillah” first, followed by the Shahada (testification of faith):

“I bear witness that there is no god but Allah, He is One and has no partner. And I bear witness that Muhammad is His servant and messenger. O Allah, send blessings upon Muhammad and the family of Muhammad.”

Normally, the Shahada (testimony of God’s Oneness) would precede the praise, because testimony of God’s Oneness and servitude is the foundation of Islam, and praise is a result of that servitude. Were the praise to come at the end of the Tashahhud, it would mark the end of servitude. The phrase “Al-Hamdu Lillah” represents the bringing of all perfection in totality, leaving nothing else to say. This is why the testimony of God’s Oneness and the sending of blessings on the Prophet follow praise. In the structure of the Tashahhud, it is preferable to begin with “Al-Hamdu Lillah” because, once said, there is nothing more to add. This is why the last words of the inhabitants of Paradise are “Al-Hamdu Lillah Rabbil ‘Alamin,” as God says:

“And their final call will be: ‘Praise be to Allah, the Lord of all the worlds.'” (Quran 10:10)

Every supplication, every verse, and every utterance that follows can be considered as a branch of praise. Nothing can precede it in rank, as praise is the highest and most complete form of expression. That is why the final utterance of the saints of God, at the peak of perfection and after emerging from both Hell and Paradise, is this phrase—there is nothing more to say after it.

“Rabb”

“Rabb” is one of the names of God that holds power, will, and action, manifesting in various forms and attributes. Its presence and manifestation in the Qur’an is unique and varied.

“Rabb” is an active name of God, meaning He possesses authority, action, and control over all of creation.

The name “Rabb” has no opposite; there is no name that is in contrast to it, signifying its vastness and authority.

“Rabb” has both specific applications and broad meanings, used frequently in the Qur’an, and is among the most prominent of God’s names. In fact, there is scarcely a page in the Qur’an that does not include the name “Rabb.”

To truly understand any phenomenon, one must first understand its “Rabb.” The name “Rabb” in the Qur’an illuminates the relationship between God and the world, being one of the most expressive names.

Without understanding the name “Rabb,” one cannot fully understand themselves or the world around them. A person who does not know their “Rabb” is akin to someone without an identity, lost and wandering, lacking direction. Much of human failure stems from a lack of self-awareness and understanding of one’s purpose. The first principle on the path to perfection is that an individual must understand their innate potential and recognize their “Rabb.”

This is the principle of divine guidance: “Rabb” does not merely create but does so with love, driving all things with passion and grace. Education, too, must revolve around love, not coercion or manipulation. A true educator, if knowledgeable and strong, does not need to shout or use force. God’s way of nurturing is through love, not violence. Those who try to lead others through force only distance them from their true nature.

Even the discipline needed in training the self, which requires striving, must be done with gentleness and patience. It is essential to recognize the nature of each person and guide them accordingly, as the Qur’an says: “Indeed, you do not guide whom you love, but Allah guides whom He wills.” (Quran 28:56)

In this verse, “He guides whom He wills” refers to the guidance God bestows, just as in another verse, “We have shown him the path, whether he is grateful or ungrateful.” (Quran 76:3)

Anyone who is in tune with their “Rabb” will not resort to force. They will not become violent. Those who promote violence do not understand true divine education. God’s guidance is rooted in love, not in coercion or punishment.

God, as the true “Rabb,” is the one who shapes and guides all things, holding them within His heart, and moving them with His power and grace. He is the ultimate guide, nurturing every creation with His infinite love.

The Almighty God, through the revelation of this Surah, has not set a condition for the servant nor accepted any doubt from the servant towards Himself. If the Almighty had introduced the ultimate goal of worship and the destination of the straight path, the servant could have made efforts to reach it in worship; however, this has not happened, and some actions are mentioned with “Lāʿalla” (perhaps), implying that there is a pathway to servitude. The apparent jurisprudential rulings signify a pathway to reach proximity without any guarantee, without conditions or doubts being accepted. All acts of worship lead to closeness, and this closeness is the pathway itself; just as servitude involves abandoning doubt and conditions.

It is possible that someone spends a lifetime in worship and devotion, yet God, in His wisdom, may place them outside the door. Should such a person cry out and start a dispute? If they did, they would resemble Iblis, whose trickery and deceit would become apparent, the same deceit that had hidden behind the guise of worship. Sometimes, God even keeps His close friends at the door, but they continue to hold love and friendship with God in their hearts, without any expectation. Imam Ali (peace be upon him) says:

“لو أدخلتني النار، لأعلمت أهلها أني أحبك.”

If God were to, hypothetically, send Imam Ali (peace be upon him) to Hell despite all his worship and efforts, he would not abandon his love for God, but would instead inform the inhabitants of Hell about his love for the Almighty, even if it led to disgrace and public shame.

Even the threat of fire does not diminish his pure love for his Master. His servitude is unconditional and without doubt, as expressed in his declaration:

“لو کشف الغطاء ما ازددت یقینًا.”

Imam Zayn al-Abidin (peace be upon him) also says:

“الهی، لئن ادخلتني النار، لأحدثن أهلها أني أحبك.”

Thus, it is vital to understand that the purpose of worship is to lead the servant to the realization that they must abandon doubt and condition. The ultimate goal and the essence of Surah Al-Fatiha lie in this concept.

In the heart of every particle, all divine names and attributes exist; as it is said, “Allah intervenes between a person and their heart.” The heart of God is the gathering place for the visitation of all phenomena; not only does God dwell in the broken hearts, where He has a special presence, but the heart of every phenomenon, in a mystical sense, can be regarded as the intimate space or the ‘bedroom’ of God.

The God who is present in Surah Al-Fatiha is the total truth and “Allah” is the divine name. “Allah” is a collective name, and the discussion regarding it is elaborated in the second volume of this commentary.

Perfection has two aspects: one is actuality and the other is felicity. It is not the case that every phenomenon which has attained perfection in its actuality also possesses felicity. Rather, felicity is a secondary perfection that requires a specific grace.

The perfection specific to each being is its “good” and “welfare.” Guidance and the willful seeking (the intentional desire) of everything towards its good is called “love.” “Rabb” (Lord) never acts without love. His will is not coerced but is rather driven by an affectionate pull. The one who acts with love does so beyond compulsion and beyond coercion. In “Rabb,” the consideration of both the agent and the action is present. “Rabb” is the one who draws His creation, through their actions, towards what He desires. This drawing is accompanied by attraction, not dragging them forcefully as if by coercion. The attraction of “Rabb” carries love and affection.

We previously mentioned that there is no page in the Qur’an where the name “Rabb” does not appear. We also noted that this name pulls every phenomenon towards its specific perfection with love, therefore, there is no page in the Qur’an that does not mention “love.” The language of the Qur’an is the language of love and affection. The essence and fluid of life is love, and the culture of the Qur’an is the culture of love. To direct is to attract with love. Every phenomenon, by its own will, moves towards its Creator. This love of “Rabb” is what gives each phenomenon its drive, not based on compulsion but on a desire that is naturally motivated. “Rabb” directs each being in a way that it naturally seeks its specific perfection and good. It is not as though, like a kind father, He takes their hand and leads them, nor is it like the driving of an animal with a whip or pulling them by the rein. Rather, God’s actions and will are all driven by love. Similarly, the actions and motivations of phenomena are also based on love, which is universal and adaptable to both freedom and hardship.

In the meaning of “Rabb,” love and affection are considered, and for this reason, “Rabb” is one of the names of divine beauty. It is one of the names that, though generally beautiful, also encompasses majesty, as seen in the concept of misguidance, for example. In “Rabb,” beauty predominates, although majesty also manifests.

“Rabb” is one of the names that expresses divine love, appearing in the Qur’an and in the universe, manifesting the essence of God’s love that draws every realm to perfection. “Rabb” is the essential essence of the universe, and it is through this name that all worlds move towards their divine perfection. It appears more than 950 times in the Qur’an in reference to God, expressing God’s love for every being, from the lowest to the highest. By His Lordship, God holds every phenomenon in His care, placing it within the heart, and with this, He cultivates a love that binds all things to His divine presence.

It is important for individuals to understand and come closer to the true meaning of this name, for when they utter “Ya Rabb” (O Lord), their hearts can be purified and become clear.

“Rabb” is the specific manifestation of “Allah.” It is not “Allah” who is the architect of phenomena, but rather it is “Rabb” who is their architect. Each phenomenon has its own “Rabb,” as in the phrase, “Alhamdulillahi Rabbil-‘Alamin,” where it is the “Rabb of the worlds” who is praised, not just the “Rabb” attached to a particular phenomenon.

The path of purification begins with recognizing the “Rabb.” One must identify their “Rabb.” This is the first question in the eternal grave: If a person’s body reaches the grave without knowing their “Rabb,” they face great difficulty. Without recognizing their “Rabb,” one cannot gain self-knowledge. The soul, which God repeatedly refers to in the Qur’an, such as in the verse: “By the sun and its brilliance, and by the moon when it follows it, and by the day when it displays it, and by the night when it covers it, and by the sky and the One who built it, and by the earth and the One who spread it, and by the soul and the One who perfected it, and inspired it with its evil and its piety, has succeeded who purifies it, and has failed who corrupts it” (Surah Ash-Shams 91:1–10), requires a knowledge of its “Rabb.”

Every person has a name that corresponds to their specific “Rabb” and must recognize it. Only by knowing this name can one navigate through the multiple deaths ahead, similar to how a code unlocks secrets.

“Rabb,” although a functional name, governs all other functional names and is their ruler. No functional name operates outside its dominion. The management of all worlds is in the hands of “Rabb,” and every manifestation, appearance, and creation is guided and nurtured by it. This name controls everything, both majestic and beautiful, meaning that it both punishes and guides. “Rabb” is the director of all realms, both the world and humankind. All functional names operate under the reign of “Rabb,” and the details of how this works can be understood by studying the Qur’an. One should consider which names “Rabb” works with and which other names it associates with. Furthermore, one should examine the actions attributed to “Rabb.” Are they limited or infinite? Are they specific or general? Are they descending and lesser, or transcendent and supreme? It is essential to reflect on the nature of “Rabb” and its relationship with the various manifestations of divine names.

Additionally, trust and reliance must be placed upon “Rabb”: “Say, ‘Allah is Sufficient for me; there is no deity but Him. Upon Him I have relied, and He is the Lord of the Great Throne'” (At-Tawbah 9:129). The Lord is on the Throne, holding everything within His heart, never abandoning any servant. This is why one must rely on that merciful Lord and place trust in “Rabb” (Hud 11:56).

“Rabb” is a name that frequently associates with the name of majesty, and all divine activities in the world are accomplished through it. Therefore, God is the “Rabb” of all, and He is present in every action. If a name is appended to “Rabb” in a specific context, it is because of the emphasis on its related entity, as seen in the verse: “They said, ‘We believe in the Lord of the worlds, the Lord of Moses and Aaron'” (Al-A’raf 7:121-122). “Rabb” is universal, and no phenomenon exists that does not embody it in some way.

Thus, these verses demonstrate that the Sovereign of all creation is the name “Rabb,” which is present in every phenomenon and holds them within. In the realm of spiritual journeying, the one who sets out towards “Rabb” is accompanied by “Rabb” on their path. They walk with “Rabb,” neither ahead nor behind, for Moses heard the voice of his “Rabb,” who was within him, just as the voice emerged from the tree: “When he came to it, a voice called from the right side of the valley, in the blessed spot of the tree: ‘O Moses, indeed, I am Allah, the Lord of the worlds'” (Al-Qasas 28:30).

At times, a seeker may hear the voice of their “Rabb” through their surroundings, even though “Rabb” resides within them. This voice might be reflected through the walls or trees to prevent fear from arising within the seeker. If a person becomes acquainted with their “Rabb,” they are never alone, nor isolated, nor weak. Such a person becomes a companion to the Sovereign of all functional names and attains their dominion.

“Rabb” is one of those names that cannot be easily pursued. When we reach “Rabb,” we remain. No matter how much we try to grasp it, we cannot capture it. This is a general and mystical expression, but it is not a joke. All actions take place under the sovereignty of “Rabb,” and other names, whether inherent or intervening, have either no role or are concealed.

Every action emanates from “Rabb,” and this name has the capacity to intervene in any task.

To recognize one’s path of success and victory, one must identify their specific “Rabb” and align with it. Each phenomenon has its own “Rabb,” which is why the teaching of names is emphasized in Islam—to ensure that parents know the attributes of their child and raise them based on the name they bear, aligning them with their natural essence.

Thus, the way towards divine knowledge is through understanding the “Rabb,” and the journey is not diverse in its paths but singular in

in purpose. By understanding and following the path of the “Rabb,” one achieves spiritual growth and success. When one attains a sense of closeness to the “Rabb” (Lord), it becomes evident in their face, just as a person can recognise their mother from among a crowd of women due to the bond and closeness they share. This is the distinctive characteristic of proximity, intimacy, and love, which, for recognition, does not require much effort or scrutiny. One who has developed a closeness with their “Rabb” can perceive it both in their waking state and in their dreams, and they can visit it. Sometimes, this person works on behalf of the “Rabb”, and at other times, the qualities of the “Rabb” manifest within them, as well as the qualities of the Divine being reflected in the created world.

Such a person transcends the realms of knowledge and intellect, and becomes immersed in intimate knowledge. The words spoken by such a person carry a different essence, for they speak from the tongue of the “Rabb”. Even if mountains turn to cotton or are struck from their place, they remain unshaken. Someone united with the “Rabb” and who has developed intimacy with it can turn every impossibility into a possibility. In contrast, an ordinary individual might struggle to even protect themselves from the stings of illusionary bees and may be wounded. The ordinary person cannot even rise from bed in the morning, whereas one who possesses the name of the “Rabb” will, with a slight whisper or nudge, be stirred into action—even in the midst of profound fatigue. This relationship between the “Rabb” and the created being is akin to the relationship between the lover and the beloved. The ordinary person faces various troubles because they rely solely on their own efforts. However, the one who sits with the “Rabb” accomplishes the greatest tasks with minimal effort and accomplishes them excellently. Someone who knows their “Rabb” is like someone riding the fastest jet, while the ordinary person is like one who wears sandals in their hands (not on their feet) and wishes to walk barefoot over thousands of kilometres of rough, thorny terrain.

The closest path to knowing the Divine is through the recognition of the “Rabb”. One who recognises their “Rabb” is able to connect with the Divine. This connection manifests through various dimensions: intellectual, sensory, intimate, and even spiritual or instinctual.

Constant remembrance of the name “Rabb”, especially with a soft “kasrah” (vowel mark), strengthens the soul and diminishes hunger, desires, and the weakness of the heart. Fatigue and difficulties distance themselves from such a person.

The path followed by the saints of God and their journey towards the “Rabb” is one of recognising everything through the name of the “Rabb”. For this reason, they act wisely and are consistently successful. The path does not unfold through reason, nor can it be traversed by the carriage of intellect over an infinite space, for the carriage only produces a clattering sound upon the thorny roads of the material world.

The path of the beloveds of God is one where the name of the “Rabb” moves them, draws them towards the beloved, and guides them through the pull of love. This way is more precise, reliable, and swift compared to the path of the common people, which is based on calculating actions and assessing desires, needs, and obstacles. On the path of the common people, a person encounters difficulties, suffers, and then seeks the cause of these problems, combining a name with the “Rabb” to solve their issues. The style of the common people is to create a condition and remove the obstacle. However, on the path of the beloved, problems are prevented from arising in the first place, and help is provided in an imperceptible manner—often without the person realising it. Those who follow this path are chosen, selected, and they stand as the most exalted beings, like the Prophet Muhammad (PBUH), Ali (AS), and Al-Hasan (AS). These individuals are the elect, whose lives are a blend of joy and pain; they face trials and tribulations, but these trials serve as the sweetness of their journey. They are the ones who call out, “O swords, take me!” in the face of adversity, embracing the wounds and struggles that follow.

The first question posed to the believer is: “Who is your Lord?” Recognition of the “Rabb” is a necessary step for a person’s self-realisation. One who does not recognise their “Rabb” has lost their true identity and remains in confusion and uncertainty. They will be unable to succeed in any domain of life, particularly in education, spiritual practice, and personal growth. Every person must know which of God’s names they are drawn to and have an affinity with, and with which name they share a relationship.

Academic institutions only hold merit if they can identify the “Rabb” of their applicants, uncover their affection and love for the divine, and understand the nature of their potential. Without this knowledge, students may be led down a path that does not align with their spiritual essence, leaving them disheartened and defeated at the end of their studies.

Everyone must discover which divine name they are closest to and which of God’s names they embody. Among all created beings, each entity follows its natural path according to its inherent nature and grows in a limited capacity. However, it is only human beings who must consciously recognise the path most aligned with their own divine name and walk it with full awareness. This path is boundless and infinite, and if it is chosen blindly or weakly, it leads to fragmentation, depriving the individual of success and momentum, ultimately leading to the state described in the Quran: “and they are more astray in their way” (Surah Al-Isra, 72). One who does not know their “Rabb” is lost, the most lost of all.

“Rabb” is one of the loving names of God. If someone is afflicted with bad manners, arrogance, or fear, they are advised to recite the name “Ya Rabb” with focus and persistence until their breath falters and they are overwhelmed by it.

A person who knows their “Rabb” and maintains intimacy with it finds divine help in every action they take. They rely not just on their own strength but place their trust in their “Rabb”, who lifts their burdens and frees them from anxiety.

Everything in the world is composed of combinations. Small particles with collective unity form the entire cosmos, bringing harmony and structure. Every particle is a world, and it leads to the Divine, becoming a mirror of God’s presence. This profound statement reveals that every particle is a world because it brings the other closer to God. Each world is a means, a path, a guide, not just an intellectual but an existential one. All worlds work together to bring each other closer to the Divine, with their souls and temperaments acting as intermediaries.

The word “Al-‘Alaameen” (the worlds) in the Quran is plural, encompassing the entirety of creation in its various forms. This collective plural is not merely a generic form but a true reflection of the diversity and multiplicity of existence. As every being—whether material or spiritual—moves towards the Divine, it takes on the characteristics of its origin, and in this movement, it is ultimately connected to the One Creator. The “Al-‘Alaameen” refers to every particle and realm of existence—be it in the mundane world, the metaphysical world, or the realms beyond human comprehension.

The term “Al-‘Alaameen” (the worlds) in the Qur’an is not merely a general expression, but rather a nuanced and layered reference to the multiplicity and diversity of existence. This plural form, “worlds,” indicates the immense and varied scope of creation, both seen and unseen. It includes not only the physical universe but also the metaphysical realms that lie beyond human comprehension. Every individual being, whether material or spiritual, represents a part of this grand cosmos, and it is through these beings that the Divine manifests itself.

The interplay of all these worlds, though varied in form and nature, is driven by the central force of the Divine Will. Each entity, from the smallest atom to the grandest celestial body, exists in relation to the Divine, drawing closer to God, and acting as a mirror of His attributes. This interconnectedness is not only a metaphysical truth but also an existential reality. It is through the Divine that all things find their true essence, and by knowing the “Rabb,” one is able to recognise their place within this vast, interconnected system.

It is important to note that, within this framework, every particle is not simply a static element of the material world. Rather, it is a living, dynamic aspect of a greater whole. The true nature of the “worlds” is thus revealed not in isolation but in their relationship to the Creator. Each world, whether a physical realm or a spiritual one, moves towards a state of unity, bringing each element closer to its ultimate purpose – returning to the One, the source of all creation.

The path of the seeker, then, is one of recognising the divine within every element of the universe. When one acknowledges the divine essence present in the world around them, they come to understand their own existence more profoundly. This is the transformative power of recognising the “Rabb” – not as an abstract concept but as an intimate, living reality that permeates all of existence. By establishing a deep connection with the Divine, the seeker transcends the limitations of the material world and experiences a higher, more harmonious state of being.

Furthermore, the relationship between the created and the Creator is not one of separation but of unity. The apparent distance between the Divine and the created world is bridged through the recognition of God’s names, attributes, and actions. The more one comes to know their “Rabb,” the more they align with the Divine will, and in turn, the more they experience the beauty and harmony of the cosmos. This is why the saints and prophets, who have achieved the highest degree of intimacy with the Divine, exhibit a profound understanding of the interconnectedness of all things.

In this context, the name “Rabb” holds particular significance. It encapsulates not just the idea of God as a Lord or Sustainer, but as a Loving, Compassionate Being who nurtures and guides creation with care and wisdom. The “Rabb” is not a distant, unapproachable figure, but a presence that is intimately involved in the lives of all beings. This divine nurturing is what enables the created world to grow, develop, and fulfil its ultimate purpose.

The ultimate goal of the believer, then, is to recognise and cultivate this relationship with the “Rabb.” This recognition is not merely an intellectual exercise but a lived experience that permeates every aspect of life. It involves a deep spiritual awareness and a commitment to following the guidance of the Divine in all things. As one grows in their understanding of the “Rabb,” they begin to see the world through the lens of divine wisdom, recognising the presence of God in the most mundane aspects of life.

The path to knowing the “Rabb” is one of continuous growth and transformation. It is a journey that requires patience, perseverance, and sincerity. The believer must constantly strive to purify their heart, to remove the obstacles that prevent them from recognising the Divine, and to cultivate a deep sense of humility and gratitude. This journey, though challenging, leads to the ultimate goal of spiritual enlightenment – a state of profound peace, harmony, and closeness to the Divine.

In conclusion, the concept of “Rabb” is central to understanding the relationship between the created world and the Divine. It is through the recognition of the “Rabb” that one is able to understand their place in the universe and to align themselves with the divine order. The “Rabb” is not a distant, abstract concept but a living reality that is intimately involved in the lives of all beings. By recognising and cultivating a deep connection with the “Rabb,” the believer embarks on a journey of spiritual transformation that leads to a higher, more harmonious state of existence.

Through this understanding, one can come to recognise that all of existence is interconnected, and that by drawing closer to the “Rabb,” one also draws closer to the true essence of the universe. It is this profound understanding of the “Rabb” that leads the believer to live a life of wisdom, grace, and compassion, becoming a true reflection of the Divine presence in the world.

God, the Lord, is the Creator of such worlds. He is a God who is both limitless and infinite, as are His creations and every phenomenon He encompasses. His creation has no end, nor does any created phenomenon have an end. The work of God is infinite. Such a God must be contemplated in solitude. The God who speaks of Himself in Surah Al-Fatiha and does not cite the words of anyone else. Even the verses that are in the form of the servant’s speech are, in fact, God’s own words. The subject of Surah Al-Fatiha is solely the Divine Truth, with no side commentary.

The significance of Surah Al-Fatiha lies precisely in this point, and this is why prayer is incomplete without it: “There is no prayer without the opening of the Book.” The entire prayer and its essence are embodied in Surah Al-Fatiha. This is one of the reasons why Surah Al-Fatiha must be recited twice in prayer, and without its recitation, the prayer is invalid. A Surah that speaks only of the Divine Truth, in which God Himself is the Truth. In Surah Al-Fatiha, one might say in common terms that the servant repeatedly “assaults” God in an attempt to conquer the pinnacle of the Divine, much like an ant that climbs a smooth and steep wall repeatedly, falling each time but starting again with determination, never abandoning its effort. The interpretation and elucidation of Surah Al-Fatiha are challenging.

One must sit and reflect attentively, with the heart as well, and with Surah Al-Fatiha, approach God.

“الرَّحْمَنِ الرَّحِیمِ”

The phrase “الرَّحْمَنِ الرَّحِیمِ” encompasses the full manifestation of the Divine Truth and all of God’s Names, as well as the entire creation, which serves as a reflection of the Divine. “الرَّحْمَن” (The Most Merciful) represents the epitome of Divine grace, the complete outpouring of creation, and is expressive of the Divine Essence, the general Name, the creative act, and the origin of existence. Meanwhile, “الرَّحِیم” (The Most Compassionate) represents the culmination of creation, a more specific name. The manifestation and life of all beings are rooted in “الرَّحْمَن,” which signifies the Divine’s grace, and their growth and perfection occur through “الرَّحِیم,” which refers to the stabilised grace of the Divine.

The repetition of “الرَّحْمَنِ الرَّحِیم” in the phrase “بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیم” is not merely redundant, as this phrase already encapsulates the entirety of creation and the Divine in its collective form, and this collective reality is then unfolded and detailed in the verse “الرَّحْمَنِ الرَّحِیم.” Each of the verses of Surah Al-Fatiha thus represents a complete and comprehensive declaration in itself. It is for this reason that this Surah is considered the Divine gift to Prophet Muhammad (peace be upon him), for with every verse, God grants to him all the phenomena of existence, as well as the Essence of God Himself. Both the collective (جمع) and the detailed (تفصیل) aspects are provided in such a way that there remains no further room for hope in seeking anything beyond it:

“Do not be overly hopeful,
lest you cause the generous One to regret.”

With the revelation of Surah Al-Fatiha to the Prophet, there was nothing left that God had not bestowed upon him, and for this reason, it is a blessing, as nothing was taken away from him. Everything was given in its complete and perfect form, a gift unlike anything granted to previous prophets. If Surah Al-Fatiha ended here, its meaning would still be complete. However, it continues further in its detailed exposition. This Surah, which contains within it the perfection and completeness of “بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیم,” “الْحَمْدُ لِلَّه,” “رَبِّ الْعَالَمِينَ,” and “الرَّحْمَنِ الرَّحِیم,” and every verse and every phrase, is a single verse of the Divine poetry, where the difference lies in its collective and detailed aspects. None of these verses or phrases is incomplete in its true meaning, as each one is a complete proposition.

Although it is true that the Divine does not repeat itself in His manifestations, it is only one who knows the subtleties and intricacies of each of the verses of the Divine that can articulate the differences between them. This understanding is only achievable through a deep familiarity with the verses, not through intellectual discussions and learned knowledge.

It is indeed true that “الرَّحْمَنِ الرَّحِیم” are inherent, essential Names of the Divine, not related to actions, but “بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیم” in the letter of Solomon is a phrase without a Surah, while in Surah Al-Fatiha, it is accompanied by a Surah. This distinction in the identity of these two phrases stems from this fact. Prophet Muhammad (peace be upon him) does not only possess Solomon’s basmala, but in addition, he holds 113 basmalas with Surahs, and Solomon’s basmala is either fundamentally different or one version of these basmalas. The length of the Surah and the number of verses affects the character and identity of the basmala, altering its depth and meaning. The frequency of certain letters in each Surah affects the meaning of its basmala. Therefore, the depth of Solomon’s basmala can be compared with that of Surah Al-Fatiha, as the basmala without a Surah differs from the basmala of Surah Al-Fatiha.

The difference between “الرَّحْمَنِ الرَّحِیم” in the basmala and in Surah Al-Fatiha lies in its collectivity and detail, though both express the inherent mercy of God. Solomon, through a basmala without a Surah, had mastery over the physical world, but the final Prophet, who has numerous basmalas accompanied by Surahs, possesses a much deeper mastery. The divine magnetism of this Prophet could even turn a solid like Abu Lahab into something that burned in the hellfire of God’s wrath. This is a level of spiritual power that even Solomon could not achieve.

“Yawm al-Din”

The compound phrase “Yawm al-Din” appears 13 times in the Quran, referring to the Hereafter. The Day of Judgment (Qiyama) is a period in the course of the phenomena of existence, during which events unfold according to the ultimate truths. Both “Yawm” and “al-Din” are highly frequent terms in the Quran. “Yawm” holds great significance, and the Day of Judgment is just a small fraction of it. This concept can be explored further through the numerology of the Arabic alphabet and the science of numbers, though this falls beyond the scope of this interpretation.

“Yawm” encompasses seven major burdens, one of which is “al-Din.” Another reference is found in “Wa dhukkirhum bi-ayami Allah” (And remind them of the days of Allah).

Yawm

In the Quran, “Yawm” denotes a part, section, or stage of time, often referring to a complete segment. This segment, identified as a “day,” is considered complete in itself. The Day of Judgment is a part of this larger temporal flow, and the ultimate stage of “Yawm” is embodied in “Yawm al-Din.” The term “Yawm” refers to a part of time that can either mean a “day” or, more generally, the entire cycle of day and night. As the Quran states: “Qala kam labitht, qala labithtu yawman aw ba’da yawm” (He said, “How long have you stayed?” He replied, “I have stayed a day or part of a day”).

Al-Din

“Din” signifies submission, humility, and adherence to a set of laws and regulations issued by a higher power. Islam, as a religion, is a system of obedience and submission to divine guidance. False religions, conversely, signify obedience to laws that are not based on truth. Therefore, the Islamic faith is described in the Quran as a “pure” religion, explicitly distinguishing it from non-divine religions: “Alaa lillahi al-din al-khalis” (Indeed, for Allah is the pure religion). Even nature possesses its own inherent system and order, and all phenomena in existence are bound to adhere to it. If we were to define the key attribute of the concept of “din,” it would be “methodicalness.” The potential for “din” lies in the capacity to obey; the agent of “din” is the supreme, dominant power, its material cause is the content of the law, and its formal cause is the edicts issued in the form of legal statutes. “Din” entails a structured submission to a superior power. Without action and without being methodical and rule-based, it cannot be called “din.” If submission to a law does not translate into action, it remains nothing more than a verbal commitment. A person is considered “religious” only if they enact the teachings and ideas of their faith. Thus, “din” cannot simply be defined in terms of “obedience” or “reward.”

“Iyyaka Na’budu wa Iyyaka Nasta’in”

“Iyyaka” is a pronoun of direct address, indicating specificity and individuality. It is important to note that this pronoun is used for direct address, not indirect reference. It speaks to a present entity, a personal address that, if misinterpreted, may lead to shirk (polytheism). This “kaf” (the pronoun for “you”) can only properly refer to the unique, unmanifest divine being. The divine essence that is beyond definition and personification is the subject of this address. This level of specificity pertains to the ultimate reality, beyond any material distinctions. Reaching this level of specificity is the true concept of tawhid (monotheism). In this view, all of existence is a manifestation of this singular divine reality. Only one who has the capacity for absolute and cosmic worship can truly understand this notion. If one does not perceive the divine in such a way, their understanding of “Iyyaka” might lead them astray, rendering their worship invalid. The one who worships in such a manner does not allow for even the slightest distraction, and their worship is untainted by personal concerns.

A person who possesses such an understanding of worship would pray as the Prophet Muhammad (peace be upon him) did, free from the distractions of the self. Such worship is inherent, even during sleep, and it is carried out without the slightest negligence. If someone seeks the meaning of “Iyyaka,” they must understand it in the same way it was conveyed by the Prophet, and not as a mere intellectual exercise. This requires a profound existential expansion. Those whose understanding is limited by personal desires and rational calculations cannot truly understand the meaning of “Iyyaka.” True worship is an act of divine love and natural flow, where the individual is in a constant state of devotion, undistracted by worldly concerns.

“Iyyaka” addresses the active aspect of the Divine, not the unmanifest Essence, which is beyond all attributes and cannot be referred to directly. The active Divine essence that is manifest and experienced by creation is what is addressed in this supplication.

“Iyyaka” in the Sura of Al-Fatiha

“Iyyaka” is an invitation to engage directly with the active, manifest nature of the Divine. It is a call to not only worship the Divine but to experience and acknowledge that the entire reality is sustained and guided by this presence. This is a call to a deeper level of understanding, where one is invited to interact with the Divine directly, acknowledging the omnipotent reality that sustains the universe.

“Iyyaka Na’budu wa Iyyaka Nasta’in” is not merely a ritual utterance but an existential recognition of the divine sustenance and support. The supplicant recognizes that all guidance, help, and sustenance flow only through the Divine presence, and thus submits completely, recognizing their dependence.

“Iyyaka Na’budu wa Iyyaka Nasta’in” (continued)

The phrase “Iyyaka Na’budu wa Iyyaka Nasta’in” is a powerful expression of complete submission and recognition of the divine as the sole source of both guidance and assistance. In acknowledging this, one implicitly rejects any notion of self-sufficiency or reliance on anything other than the Divine. It highlights the essential principle of tawhid (the oneness of God), where the devotee acknowledges their total dependence on Allah for both their worship and their needs.

In a deeper sense, this phrase represents a holistic approach to life, where the individual’s entire existence is oriented towards divine worship. It encapsulates the relationship between the servant and the Divine, underlining that any effort or action—be it in worship or in the course of daily life—must be grounded in the help and support of the Divine. The notion of na’budu (worship) is inseparable from nasta’in (seeking assistance), emphasizing that worship is not a mere act of devotion but requires divine enablement and strength.

This dual request—to worship and to seek help—highlights the integral nature of the human-divine interaction. Without the Divine’s guidance and help, no act of worship can be complete, and without worship, the soul cannot fully realize its purpose. Thus, the supplicant seeks to align themselves with the Divine order in all aspects of life.

Furthermore, this expression is a reflection of the fitrah, the natural disposition of humans towards seeking and depending on a higher power. It is a state of recognition that there is no true strength, power, or capability apart from the Divine will. This acknowledgement leads to the purification of intention and focus in all acts, whether in prayer or in worldly pursuits. In this light, every act becomes an extension of worship and an opportunity to draw closer to Allah.

The Role of “Iyyaka” in the Context of Al-Fatiha

In the opening Surah of the Quran, Surah Al-Fatiha, the repetition of the pronoun “Iyyaka” serves to focus the mind and soul of the worshipper directly on the Divine. In a way, this direct address conveys a sense of immediacy and intimacy in the relationship between the worshipper and the Creator. This intimacy is a reminder that the Divine is ever-present, available, and directly involved in the life of the believer.

The usage of “Iyyaka” twice—first in the context of worship and then in the context of seeking help—emphasizes the need for a comprehensive relationship with the Divine. It is not just an external submission but a profound internal realization of one’s dependence. The relationship with the Divine in Al-Fatiha is dynamic and not passive; it requires active engagement, full submission, and a constant seeking of guidance.

Thus, the supplicant in Al-Fatiha expresses a dual recognition: first, that all worship must be directed solely towards the Divine, and second, that all support and strength necessary for this worship come only from the Divine. This serves as a constant reminder of the importance of tawhid—that Allah is the only one worthy of worship and the only one capable of granting assistance.

The Significance of “Iyyaka Na’budu wa Iyyaka Nasta’in” in Islamic Theology

In Islamic theology, this verse has been understood as a foundational principle of the believer’s relationship with Allah. It emphasizes tawhid (the oneness of God), the central tenet of Islam, which states that Allah is the only deity worthy of worship and the only one to whom one can turn for help. It reinforces the idea that the worship of Allah must be exclusive, without association of any other power or influence.

Moreover, the supplicant’s acknowledgment of needing divine assistance highlights the human condition of vulnerability and dependence. Despite one’s knowledge, strength, or position, ultimate success in this life and the next is solely in the hands of Allah. This recognition fosters humility and gratitude, as the believer understands that all accomplishments and achievements are only possible through divine grace.

This verse also underscores the dynamic nature of faith in Islam, which is not a mere intellectual acknowledgment of God’s existence but a practical, lived experience that permeates every action, thought, and intention. The constant seeking of Allah’s assistance is a reflection of the believer’s awareness of their limitations and their constant need for divine guidance in both material and spiritual matters.

Conclusion

“Iyyaka Na’budu wa Iyyaka Nasta’in” is not just a phrase recited in prayer, but a profound expression of the essence of Islamic spirituality. It encapsulates the total submission of the believer to Allah, the acknowledgment of Allah as the sole source of guidance and support, and the constant recognition of the divine in every aspect of life. This powerful supplication reflects the inseparable connection between worship and dependence on the Divine, offering a holistic framework for understanding the relationship between humanity and the Creator. Through this verse, the believer is reminded of their purpose, their limitations, and the path towards ultimate success and salvation—achieved only through the help of Allah.

The Spiritual and Psychological Implications of “Iyyaka Na’budu wa Iyyaka Nasta’in”

On a deeper level, the phrase “Iyyaka Na’budu wa Iyyaka Nasta’in” has profound psychological and spiritual implications for the believer. The recognition of total dependence on Allah is not merely an intellectual acknowledgment, but an emotional and spiritual submission that liberates the believer from feelings of self-reliance and arrogance. It is a reminder that no matter how strong or accomplished one may be, every success is granted by the mercy and grace of the Divine.

From a psychological perspective, this expression also fosters a sense of peace and humility. In a world where self-sufficiency is often praised, and individuals are encouraged to rely solely on their own strength, “Iyyaka Na’budu wa Iyyaka Nasta’in” provides a counter-narrative. It gently reminds the believer that they do not need to carry the burden of life alone. The Divine is always present, offering help, support, and guidance whenever needed. This understanding can provide solace, as the believer recognizes that they are not alone in their struggles, and that their path is supported by a higher power.

Moreover, the “Nasta’in” element brings a dynamic and living aspect to the relationship with the Divine. It’s not just about worshiping Allah but about actively seeking His assistance in the face of challenges. This helps cultivate a constant dialogue with the Divine, encouraging the believer to engage in an ongoing, active relationship with Allah through both their worship and their everyday actions.

The Role of Worship in the Spiritual Life of the Believer

The act of “Na’budu”—worship—is foundational to a Muslim’s life, and in this phrase, worship is directly linked to seeking help. Worship in Islam is not limited to the rituals of prayer, fasting, or giving charity. It encompasses all actions that are done in obedience to Allah’s guidance. Thus, “Iyyaka Na’budu” can be understood as a holistic approach to life, where everything the believer does—whether it be their work, their family responsibilities, or their social engagements—becomes an extension of worship when done in alignment with divine will.

The connection between worship and assistance underscores the Islamic understanding that the whole of life is a test, and success in this life and the hereafter is reliant on divine guidance. Therefore, a believer should not just ask for help in moments of distress or difficulty but should seek Allah’s assistance in all aspects of their existence. It is through divine guidance that the believer is able to perform worship with sincerity and devotion, and it is through divine assistance that they are equipped to face the challenges of life with patience and perseverance.

The Power of Seeking Help from Allah

Another significant aspect of “Iyyaka Nasta’in” is the act of seeking help from Allah. In Islamic thought, seeking help from Allah is not seen as a sign of weakness but as a source of strength. It is an acknowledgment of the believer’s vulnerability and recognition that true strength lies in the hands of Allah alone. The phrase embodies the understanding that the believer’s success is contingent on divine will and intervention, which fosters a sense of trust and reliance on the Divine.

The act of asking for help is inherently humbling. By saying “Iyyaka Nasta’in”, the believer surrenders their pride and acknowledges that they are not in control of their circumstances. This surrender of control allows the believer to experience peace and trust in Allah’s plan. The seeking of help is an expression of faith, trusting that Allah will provide guidance, strength, and solutions in accordance with what is best for them, whether or not it aligns with their personal desires.

“Iyyaka Na’budu wa Iyyaka Nasta’in” and the Concept of Divine Mercy

The phrase also reflects the vastness of Allah’s mercy. By acknowledging that worship and help are solely in the hands of Allah, the believer is reminded of the Divine’s encompassing mercy. Allah’s mercy is a central theme in the Quran and Islamic theology, and by seeking assistance from Him, the believer is opening themselves to the boundless compassion and support of the Creator. This is especially important in moments of hardship or uncertainty, as the believer is reassured that Allah’s mercy will encompass them, guiding them through the challenges they face.

Furthermore, the very act of asking for help underscores the intimacy between the worshipper and Allah. This reliance is not one-sided; it is an invitation for Allah’s grace to envelop the believer. By calling upon Allah in this manner, the believer is reminded of the close relationship they share with their Creator, who is always present to offer assistance, support, and solace in times of need.

Conclusion: The Essence of Surrender and Submission

In conclusion, the phrase “Iyyaka Na’budu wa Iyyaka Nasta’in” encapsulates the essence of Islamic spirituality. It is a call to total surrender, submission, and reliance on Allah. This phrase serves as a reminder that the believer’s relationship with Allah is built on the foundations of worship and dependence, and that all guidance, strength, and success come solely from the Divine.

This understanding of worship and seeking assistance is not confined to ritual acts of prayer but extends to every aspect of a believer’s life. Whether in times of joy or difficulty, the believer must continually turn to Allah for help and guidance, recognizing that every moment is an opportunity to submit to the Divine will.

By reciting this phrase, the believer not only affirms their faith but also aligns their heart and soul with the Divine purpose. It is an invitation to cultivate a constant awareness of Allah’s presence and a recognition that in all things, it is Allah alone who holds the key to success, both in this world and the hereafter.

All phenomena, in their downward trajectory, move on the path of God. It is only in the ascent that they can shape their own path, either divine or otherwise, based on the potential they have acquired from their descent and the choices they make. The path for each individual is unique; no two paths are the same, for the manifestation and appearance of the Divine is not repeatable. It is not as though God copies from any phenomenon; rather, He creates each phenomenon new and unique, and every phenomenon is singular and precious in its own way. Each phenomenon has its own distinct path, and each person sits at their own table, moving along their own journey. However, whether their path is straight, winding, or a way, depends on the individual’s inner movement and what is within them. Every person has their own course, and it must be said explicitly that each person is on a path that no one else will ever walk again; whether it is a way, path, or road. God has created a specific world for every particle in existence, and no one walks the path of another, nor does anyone rise over another. All particles in the universe are infinite, and each moves in its own orbit. When every phenomenon has such a journey, concepts like nearness and distance have no meaning for these unique orbits. The journey of the phenomena of existence should not be interpreted in narrow, mundane frameworks, for these frameworks are ineffective in ontology and, upon intellectual scrutiny, all of them collapse. Every phenomenon is a manifest determination that flows from existence into divine revelations, and the content of its manifestation, or the potential within it, falls into one of the three categories mentioned.

Someone who is shaped by inheritance, nutrition, and their own choices, resulting in fragmentation and scattering within them, becomes someone on a divergent path, while someone whose essence has been purified and who moves with steady and harmonious steps becomes one on the straight path. Everyone moves inwardly in a way that, by measurement, they must adjust themselves to this movement. Every phenomenon must move according to its own nature and through that reach unity and oneness. Otherwise, they will fall into negligence and alienation, embarking on a journey that is not their own, losing the ability to perceive existence and its phenomena, and it is not that their sleep will transform into awakening, observing the wonders of existence.

Each person walks their own path, and no phenomenon places its foot where another’s foot has been. Each has a unique way, and they move along their own route. God has created a specific footprint for every phenomenon in the universe, and what comes to mind must correspond with what exists in the actual reality and truth. The mind reflects external reality and must be in harmony with the external world, with no other function than reflecting external examples for mental concepts.

To understand the meaning of “way,” “path,” and “road,” one must carefully consider the reflection of mental concepts, focusing on their external examples and the benchmarks for their meanings. Entering the benchmark occurs through the reflection; otherwise, the mental fabric would be nothing but imaginary ideas.

The meanings of “way,” “path,” and “road” must be sought with precision, considering the essence of the phenomena of existence.

The Final Perspective of Surah Al-Fatiha:

“Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked Your anger or of those who are astray.”

Show us the early path that leads to success; the path of those You have favored with Your perfect grace, not of those who deserve rejection, nor of those who are lost.

Verses 6 and 7 of Surah Al-Fatiha describe the division of humanity and the different types of people. These two verses mention four groups of servants: “those whom You have favored” – the blessed, “those who have evoked Your anger” – the wrathful, “the astray” – the misguided, and the fourth group, those seeking guidance, who are led to the straight path by the blessed, as it says: “Guide us to the straight path, the path of those You have bestowed favor upon, not of those who have evoked Your anger or of those who are astray.”

Those who are guided are followers of the blessed, the ones who have found and followed the straight path of the blessed. Though they are mentioned last, they are the first group mentioned in the verses, for they do not become identified until the entire two verses are read. This implies that to reach the blessed, one must first pass through the categories of the wrathful and the astray, standing firm against them.

Thus, these two verses: “Guide us to the straight path, the path of those You have bestowed favor upon, not of those who have evoked Your anger or of those who are astray,” delineate the four groups of the servants of the Divine:

a) The blessed, those upon whom God has bestowed His unconditional favor, without any acquired or earned merit, as expressed by the phrase “You have bestowed favor upon them.” Those seeking guidance walk in their path.

b) The wrathful, those “whom You have angered,” and those seeking guidance wish to avoid them.

c) The astray, those who have lost their way.

d) The guided ones, although they are mentioned first in the verse “Guide us,” they must also strive and make an effort, as stated: “And man shall have nothing but what he strives for,” and they follow the example of those who obey Allah and the Messenger.

By recognizing these groups of the servants, one can identify where they stand: Are they among the favored and beloved, or the wrathful, or perhaps the astray? The paths of guidance and misguidance are open to all, and with the slightest negligence, carelessness, or heedlessness, a person may fall from the path of guidance and be swept into the ranks of the misguided or wrathful.

The arrangement and sequence in which the Qur’an presents these four categories is both based on the truth and logically sound from a sociological perspective. Similarly, we will structure the chapters of this book on this foundation, dedicating chapters three through six to the blessed, the wrathful, the astray, and those who have found the straight path. The astray follow the wrathful, while the guided follow the blessed, making Surah Al-Fatiha a clear model of the four categories of humanity.

The number of those “upon whom You have bestowed favor” and “those whom You have angered” is very limited in any given period, and indeed, their number increases in a particular way: the blessed are very few, as addressed in the singular rather than plural, while the wrathful are more numerous. Each blessed person has several enemies among the wrathful, but even the wrathful are relatively few. This is not to say that God is angry with a large number of people, but rather that His anger is rare, as His mercy exceeds His anger, and most people are guided.

Each blessed person has several enemies among the wrathful, and the astray serve as foot soldiers for the wrathful. The number of the astray is greater than that of the wrathful. If they do not rise in support of the wrathful, the wrathful’s sword becomes dull for the blessed.

The social design implied in this sequence is an excellent one. In any society, there are very few who are truly wicked or truly righteous, but there are many who are ordinary and neutral. Although it is said that there were 124,000 prophets, the number of Imams is small, with the purified family of the Prophet, the Ahl al-Bayt, being no more than fourteen in number.

Both the blessed and the wrathful find success when they can align the ordinary masses with them and lead the foot soldiers of their cause. If a wicked leader can seize power and attract many followers, they can lead others astray, closing off the path for the blessed.

The social model suggested here is of great importance for those involved in political, educational, and decision-making spheres.

2/2

In order to align with the second-order beneficent individuals (those who have received divine grace), one must be so soft and smooth that they embody the essence of the following verse:
“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves, and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (An-Nisa 65)

One does not experience any discomfort within themselves from the judgment of the rightful authority, for they have chosen to surrender their will entirely. This verse continues:
“And if We had decreed upon them, ‘Kill yourselves’ or ‘Leave your homes,’ they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a much stronger position for them in faith.” (An-Nisa 66)

This noble verse holds immense significance in the discussions regarding the concept of guardianship (Wilayah). It addresses the killing of the ‘will’ and ‘choice’ of the soul: “Kill yourselves” refers to the will. The path that the one with divine grace or the beloved individual sets before those on the path of guidance must be traversed willingly and with sincere devotion, not under duress or discomfort. The voluntary nature of this sacrifice is implied by the following: “Leave your homes.” The key point is that the path of the beneficent (In’ami) must be traversed willingly, as these individuals are the quintessence of the divine path, not those who are compelled to follow it by natural conditions. In such a case, their adherence to the path is due to external pressures, not genuine will or devotion. The true devotion of these individuals comes from a pure love, not a mere desire for rewards promised to them. Hence, these individuals are not the ultimate embodiments of goodness, and their success on the path is not assured because they are dragged along it rather than walking it of their own volition.

Moreover, it is essential to note that the voluntary sacrifice in this noble verse is not a consequence of a problem, unlike the verse related to the Children of Israel, where they are commanded to kill one another:
“And when Moses said to his people, ‘O my people, you have wronged yourselves by taking the calf [for worship], so repent to your Creator and kill yourselves. That is best for you in the sight of your Creator, and He will forgive you. Indeed, He is the Accepting of repentance, the Merciful.'” (Al-Baqarah 54)

The first verse speaks of a rare few believers who are ready to sacrifice their own lives. The subject of this verse pertains to such rare individuals, and the matter being discussed is their example, not its negation.

Preordained Martyrs

The preordained decree of martyrdom for this select group of followers has been established from the beginning, and they are recognised as the martyrs of the divine decree. These individuals are born for martyrdom. When they embark on the path of grace, it is with both their will and devotion, and they act willingly and with submission. These individuals, although they may not face physical death in war or conflict, will be raised as martyrs on the Day of Judgement. Such individuals are martyrs, even though their physical demise may not occur through bloodshed or violent means, as the true martyrdom is a spiritual and internal reality that may not always manifest externally.

The fact that martyrdom has been decreed for someone from eternity is a great blessing. This is the type of goodness referred to in the Qur’an, which speaks of a type of “good” in an indefinite manner to signify its grandeur and significance. The verse states:
“And if they had done what they were instructed, it would have been better for them and a much stronger position for them in faith.” (An-Nisa 66)

Indeed, although the preordained martyr has not physically died, they will receive their share of divine goodness and will be resurrected as martyrs on the Day of Judgement, for they embody the essence of martyrdom.

Just as some of God’s saints are beloved and chosen by Him, there are others whose goodness has been written and established for them in their destiny. These individuals do not strive or struggle to attain their goodness—it is granted to them through divine grace. Such individuals may not even desire the goodness they receive, as it is bestowed upon them by God’s will.

Preordained martyrs are akin to reserves of divine grace, never needed in active service, yet possessing all the benefits of those currently engaged in the divine path. God’s divine decree has, at all times and in every place, designated certain individuals to receive grace in the form of preordained martyrdom. The door to martyrdom remains ever open and never closes. The seed of martyrdom is planted in the hearts of these chosen ones, and when necessary, it will bear fruit. Even in times when there is no conflict, many have died in the way of God. These martyrs, some of whom are preordained, have both divine decree and voluntary will in their actions. The Day of Judgement will reveal these martyrs from times when there was no warfare. Preordained martyrs will be recognised, and those who have passed away without any war or bloodshed will be known as the martyrs written in the divine decree. Thus, one may always hope to be part of this blessed group, aspiring to martyrdom without the need for war or violence. Peace can reign in the world, and one can still yearn for the preordained martyrdom, which is a divine privilege.

The Two Descriptions: “In’ami” and “Mahbi”

The descriptions of “In’ami” (those who are the objects of divine grace) and “Mahbi” (those who are lovers or followers) are not independent entities in themselves and must be applied to the inherent qualities or effects of something or someone. For instance, some are made with humility through poverty, others are shaped by fear, some are cultivated through hardship and toil, while others are endowed with beauty. These two descriptions can be applied to human traits, animals, plants, and even non-physical or spiritual entities, as well as to both infallible individuals and non-infallible ones, including the prophets of God. One might even say the existence of a plant can be “Mahbi” and its colour “In’ami,” just as an individual might have a “Mahbi” trait and their eye shape “In’ami.”

Traits that can be described as “In’ami” or “Mahbi” include intellectual brilliance, a high level of understanding, intelligence, physical stature, proportionality of the body, and beauty.

The divine system of creation is not arbitrary or mechanical; it places everything in its proper place, in harmony with the rest of creation. All phenomena in existence are either “Mahbi” or “In’ami,” from the prophets to ordinary people, from material objects to flowers, animals, and abstract metaphysical entities. The origin of their emergence may be either “Mahbi” or “In’ami,” or it may refer to a specific part or trait in them.

One might name the beautiful sound of a voice as “Mahbi” or “In’ami,” depending on whether the sound is a result of practice or divine gift, and whether it can be attributed to effort or a bestowed quality.

The ranks of the beloved are hierarchical. The highest rank belongs to the Five Pure Ones (Ahl al-Kisa), followed by the Nine Successors, and then the others. No two individuals have the same rank, and there is no equality between them; each one has a unique and distinguished quality.

In worldly life, it is crucial that each person discovers their own nature and identifies their “Mahbi” or “In’ami” traits or even their natural characteristics. Religion is called so because it teaches the method of life. These methods are naturally embedded in each person’s essence and are referred to as “Fitrah,” as mentioned in the Qur’an:
“So direct your face toward the religion, inclining to truth, the fitrah of Allah upon which He has created mankind. There is no changing the creation of Allah. That is the correct religion, but most of the people do not know.” (Ar-Rum 30)

The distinction between “Mahbi” and “In’ami” becomes harder to discern when we realise that in every individual who has a “Mahbi” or ordinary nature, there is a “Mahbi” direction within them. Thus, the difference in God’s creation is not arbitrary. As stated:
“You do not see any in the creation of the Most Merciful any inconsistency.” (Al-Mulk 3)

Even in the most seemingly inconspicuous individuals, there may be a hidden aspect of divine grace, just as in those who are beloved, there can be traces of the “Mahbi” nature. The Creator has perfect justice, and within each phenomenon, there is a hidden divine presence that can manifest in surprising ways.

The task is to recognise the nature of one’s traits, and once identified, to follow the specific path that has been ordained for them. Understanding and realising this is as important as identifying one’s innate talents. This recognition must begin early, to guide the person on the right path, avoiding distractions, and ensuring their efforts are not wasted.

Causes are never immediate but always emerge gradually, as the natural world itself unfolds in stages. What is referred to as immediate causes are, in fact, very subtle gradations.

An important point that needs to be emphasised in this discussion is the dominance of relativity in all worlds, as creation cannot be absolute. Absoluteness is exclusive to the divine attributes, and the infallible saints (Ahl al-Bayt) possess a contingent form of absoluteness, but true absoluteness, in the full sense of the word, is limited to God alone. On this basis, pure goodness belongs solely to the Almighty. This is why we assert that the “paths” (Sabeel) – both good and bad – with all their diversity, vary in rank, and relativity governs their distinction. The difference between them is not one of opposition or contradiction, but of contrast. There is no end to these paths, as they continue infinitely, progressing to the highest degree, even reaching the essence of the divine. As it is stated in the Qur’an: “And those who strive for Us – We will guide them to Our ways. And indeed, Allah is with the doers of good.” (Al-Ankabut, 69). Some paths reach the divine essence, and the union with the divine essence is neither forbidden nor a red line. The red line refers to fear, rigid dogmatism, and limitation, while God does not set any red lines for Himself. Speaking of a forbidden zone is only applicable to those who lack a dynamic and capable mind, and for such people, only a prohibitive language is effective.

Given the vastness and infinity of these paths, the differences between them appear in countless forms. It should be noted that this relativity applies not only to the “Sabeel” but also to those who are on the “straight path” (Sirat). Relativity should be understood in all contexts: among the recipients of divine grace (In’ami), those on the straight path (Sirati), and those on the various paths (Sabeel).

It is true that the straight path (Sirat) is superior to the paths of the Sabeel because, while the Sabeel is tangled with disorder and various points of entry and exit, leading to deficiency, oppression, misguidance, and polytheism, the straight path is purified and free of these elements. This is why it is requested: “Guide us to the straight path” (Al-Fatiha), meaning, “O God, guide us away from the oppression, polytheism, deficiencies, and disarray of the paths and make us followers of the straight path.” However, it must be acknowledged that the paths have varying ranks, and relativity applies here as well. Just as relativity applies to individuals, it also applies to the straight path. The straight path is not a single simple and closed entity; among those on it, there exists gradation and difference. Just as the Qur’an affirms that all the prophets are infallible, and there is no distinction between them: “We make no distinction between any of His messengers” (Al-Baqarah, 285), yet it also states “Those are the ones whom We have preferred over others” (Al-Baqarah, 253), demonstrating that while they are all infallible, there are differences in their ranks. This difference does not make one rank incomplete and another perfect; rather, it refers to a difference in completion and totality. This is further emphasised in the Qur’an: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion.” (Al-Ma’idah, 3). The straight path, while it represents a high degree of divine grace, still accommodates relativity, and individuals walk upon it in different ranks. Each person is in a specific rank, and the straight path is not a homogeneous experience. Among the saints, the truthful ones, the believers, and others who walk the path, there is a difference in rank, although this difference does not imply deficiency, but rather a variation in the intensity of perfection, completeness, and totality. This difference exists because absolute perfection belongs only to God, and He is unique in His perfection. The fourteen infallible individuals (Ahl al-Bayt) possess a contingent absoluteness and embody all the divine perfections and attributes in a manifested and revealed form. As such, there is no room for exaggeration (ghulu) in their regard. All beings have the potential to manifest God’s perfections, but the infallible ones possess them in their full actualisation. Other beings only contain these perfections in their unactualised potential. Thus, when it is said: “You do not see any in the creation of the Most Merciful any inconsistency” (Al-Mulk, 3), this refers to the inherent potential within beings. However, in terms of their actualisation, this difference is significant and does not provide grounds for exaggeration.

“The angered” (al-Maghduob ‘alayhim)
The phrase “al-Maghduob ‘alayhim” appears only once in the Qur’an, underscoring the distinctive position of those who are angry with God, marking them as uniquely corrupt and malevolent. They are opposed to the divinely favoured ones, those endowed with grace. These individuals are not merely ordinary people, but rather they represent the leaders of disbelief, polytheism, hypocrisy, and arrogance. They are not the same as ordinary misled individuals or intellectual subjugates. The angered are a rare and select group with specific, severe crimes and are often well-organised in their opposition to the truth. They would even be willing to kill the faithful in order to maintain their authority.

Recognising the angered is crucial because, in one’s life, one may encounter such individuals. Without the necessary insight to recognise them, associating with or following them may lead one to great deprivation, losing both worldly well-being and eternal happiness. Recognising the angered is foundational to understanding one’s enemies, as it enables one to avoid becoming a pawn in their malevolent schemes. They often disguise themselves as benevolent or religious, but those who follow them, lacking the insight, may be misled by their outward show of piety.

Anger (Ghadab)
Anger refers to a strong reaction, one that involves transgression and aggression. If this reaction is unjust and harmful, it is considered a blameworthy characteristic. However, in its defensive context, when it arises in response to danger or violation, it can be a sign of perfection. Its proper use requires wisdom, and it is only a virtuous characteristic when exercised by a wise person.

Misguidance (Dhalalah)
Misguidance refers to being lost, whether in material or spiritual matters, such as in beliefs, ethics, or the loss of one’s identity and inner self. Someone who is “guided” has found their true path and is on the way to spiritual well-being and success, while someone who is “misguided” has lost their way and does not recognise their true path. The misled are in a state of confusion and doubt, following the path of the angered. Those who are misguided have an inner weakness, which makes them susceptible to the influence of the angered, and they are likely to drift away from their original state of guidance.

Misguidance, in contrast to guidance, involves a loss of direction, a state of spiritual disappearance. Misguided individuals are those who are uncertain and lost, and their inner weakness makes them vulnerable to the deception of those leading them astray.