AL-FATIHA – The Opening

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Chapter One:

Surah Al Fatiha was revealed in Makkah and it has seven verses 7 including ‘Bismillah Al-Rehman Al-Rahim’ (In the Name of Allah the Beneficent, the Merciful 1:1).

Abu Basir reports from Imam Abu Abdullah-asws regarding his (questions on the Verses of Surah Al Fatiha, “Praise be to God (1:2),” Imam-asws said, “Thanks be to God” – regarding His‑azwj Statement, “Lord of the worlds (1:3),”Imam-asws said, “He-azwj Created the creation, the Most Gracious to all of His creation, the Most Merciful to the believers in particular, Malik The Day of Judgment (1:4). Imam-asws said: The Day of Reckoning. The evidence for that is His-azwj Statement: “And they said: ‘Woe to us! This is the Day of Judgment (37:20).’” Meaning: The Day of Reckoning. “You alone do we worship (1:5).” Addressing Allah-azwj, the Almighty and Majestic. “And You alone do we ask for help.” Similar to it. “Guide us to the straight path (1:6).” Imam-asws said: The path and knowledge of the Imam-asws. He (Abu Basir) said: My father narrated to me from Hammad, who from (Imam) Abu Abdullah-asws, regarding His-azwj statement: “The straight path.” Imam-asws said, “He-asws is the Commander of the Faithful (Ali Amir Al-Momineen-asws)”[1]

MERITS

عن جابر عن النبي صلى الله عليه وآله حديث طويل يقول فيه عليه السلام حاكيا عن الله تعالى واعطيت امتك كنزا من كنوز عرشى فاتحة الكتاب

From Jabir,

(It has been narrated) from the Holy Prophet-saww, in a lengthy Hadeeth – in which Allah-azwj has Said to him-saww: ‘I-azwj have Given to you-saww and your-saww community, a treasure from the treasures of the Throne – the ‘Opening of the Book (Chapter 1)’’.[2]

في كتاب الخصال عن أبى عبد الله عليه السلام قال: رن ابليس أربع رنات اولهن يوم لعن، وحين أهبط إلى الارض، وحين بعث محمد صلى الله عليه وآله على حين فترة من الرسل، وحين انزلت ام الكتاب

In the book Al-Kahsaail:

(It is reported) from Abu Abdullah-asws: ‘Iblees-la shrieked four shrieks. First one was on the day when he-la was Cursed, and when he-la was cast down to the earth, and when Muhammad-saww was Sent after an interval from the Rasools-as, and when the ‘Mother of the Book’ (Umm Al-Kitaab) was Sent down’.[3]

ابن بابويه، قال: حدثني أبي (رحمه الله)، قال: حدثني محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن حسان، عن إسماعيل بن مهران، قال: حدثني الحسن بن علي بن أبي حمزة البطائني، عن أبيه، قال: قال أبو عبدالله (عليه السلام): «اسم الله الأعظم مقطع في أم الكتاب

Ibn Babuwayh, from his father, from Muhammad Bin Yahya Al-Ataar, from Muhammad Bin Ahmad, from Muhammad Bin Hasaan, from Ismail Bin Mahraan, from Al-Hassan Bin Ali Bin Abu Hamza Al-Bata’iny, from his father who said:

‘Abu Abdullah-asws said: ‘The Most Magnificent Name of Allah-azwj (Al-Ism A’azam) is a segment in the Mother of the Book (Umm Al-Kitaab)’.[4]

محمد بن يحيى، عن احمد بن محمد، عن محمد بن سنان، عن سلمة بن محرز قال: سمعت ابا جعفر عليه السلام يقول: من لم يبرأه الحمد لم يبرأه شئ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Salmat Bin Mahraz who said:

‘I heard from Abu Ja’far-asws saying: ‘The one whom Al-Hamd does not cure will not get cured by anything’.[5]

(أمالي الشيخ) بإسناده، قال: قال الصادق (عليه السلام): «من نالته علة، فليقرأ الحمد في جيبه  سبع مرات، فإن ذهبت، و إلا فليقرأها سبعين مرة، و أنا الضامن له العافية

Amaaly of Al-Shaykh – by his chain, said:

‘Al-Sadiq-asws said: ‘The one who is seized by an illness, so he recites ‘Al-Hamd’ upon himself seven times (7), and if it goes away, or else he recites it seventy times (70), and I-asws would be a guarantor of the good health for him’.[6]

عن اسمعيل بن أبان يرفعه إلى النبي صلى الله عليه وآله قال: قال رسول الله صلى الله عليه وآله لجابر بن عبد الله: يا جابر ألا أعلمك أفضل سورة انزلها الله في كتابه ؟ قال: فقال جابر: بلى بأبى انت وامى يا رسول الله علمنيها

From Ismail Bin Aban,

(It is) with an unbroken chain going up to the Prophet-saww, said, ‘Rasool Allah-saww said to Jabir Bin Abdullah: ‘O Jabir! Shall I-saww teach you the most superior Chapter which Allah-azwj Revealed in His-azwj Book?’ Jabir said, ‘Yes, may my father (be sacrificed for) you-saww as well as my mother, O Rasool Allah-saww, teach it to me’.

قال: فعلمه الحمد لله ام الكتاب، قال: ثم قال له: يا جابر الا اخبرك عنها ؟ قال: بلى بابى انت وامى فاخبرني، قال: هي شفاء من كل داء الا السام يعنى الموت

He (the narrator) said, ‘So he-saww taught him Al-Hamd, Mother of the Book, then said: ‘O Jabir! Shall I-saww inform you about it?’ He said, ‘Yes, may my father (be sacrificed for) you-saww as well as my mother, inform me’. He-saww said: ‘It is a healing from every illness except for the poison, meaning the death’.[7]

عن على بن ابراهيم عن أبيه عن ابن أبى عمير عن معوية بن عمار عن ابى عبد الله عليه السلام قال: لو قرأت الحمد على ميت سبعين مرة ثم ردت فيه الروح ما كان ذلك عجبا

Ali Bin Ibrahim, from his father, from Abu Umeyr, from Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullah-asws having said: ‘If Sura Al-Hamd is recited seventy times over a dead body, and then if the soul comes back into it that would not be a surprise’.[8]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن إسماعيل بن بزيع، عن عبدالله بن الفضل، رفعه، قال: «ما قرأت الحمد على وجع سبعين مرة إلا سكن

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Al Fazl, raising it,

He-asws said: ‘Al-Hamd (Chapter 1) would not be recited upon a pain seventy (70) times, except it would settle’’.[9]

و عن ابن مسعود، عن النبي (صلى الله عليه و آله)، قال: «من قرأ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ كتب الله له بكل حرف أربعة آلاف حسنة، و محا عنه أربعة آلاف سيئة، و رفع له أربعة آلاف درجة

And from Ibn Masoud,

(It has been narrated) from the Prophet-saww having said: ‘The one who recites In the Name of Allah the Beneficent, the Merciful [1:1], Allah-azwj would Write for him four thousand good deeds for every letter, and Delete four thousand evil deeds from him, and Raise four thousand levels for him’’.[10]

OVERVIEW

و قال (عليه السلام) في حديث آخر: «لو شئت لأوقرت سبعين بعيرا في تفسير فاتحة الكتاب

And he-asws (Amir-Al-Momineen-asws) said in another Hadeeth: ‘If I-asws so desired to, I-asws would have loaded seventy camels, with the explanation of ‘Opening of the Book’ (Surah Al-Fatiha)’.[11]

عن محمد بن سنان عن أبى الحسن موسى بن جعفر عن أبيه عليهما السلام قال: قال لابي حنيفة ماسورة أولها تحميد وأوسطها اخلاص وآخرها دعاء ؟ فبقى متحيرا ثم قال: لا أدرى فقال أبو عبد الله عليه السلام: السورة التى أولها تحميد، وأوسطها اخلاص، و آخرها دعاء: سورة الحمد

From Muhammad Bin Sinan,

(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws, from his-asws father-asws having said to Abu Hanifa: ‘Which is the Chapter whose beginning is Praise, and its middle is sincerity, and its ending is a supplication?’ So he remained in confusion, then said, ‘I do not know’. So Abu Abdullah-asws said; ‘The Chapter whose beginning is Praise, and its middle is sincerity, and its ending is a supplication is Sura Al-Hamd’.[12]

في عيون الاخبار حدثنا محمد بن القاسم المفسر الاستر آبادى رضى الله عنه قال: حدثنا يوسف بن محمد بن زياد، وعلى بن محمد بن سيار عن أبويهما

In Uyoon Al-Akhbaar – It was Narrated to us by Muhammad Bin Al-Qasim the commentator Al-Astrabadiar who said: It has been narrated to us from Yusuf Bin Muhammad Bin Ziyad, and Ali Bin Muhammad Bin Sayaar, from their forefathers, who from:

عن الحسن بن على بن محمد بن على بن موسى بن جعفر بن محمد بن على بن الحسين بن على بن ابي طالب، عن ابيه على بن محمد، عن أبيه محمد بن على، عن أبيه على بن موسى الرضا، عن أبيه موسى بن جعفر، عن آبائه عن امير المؤمنين عليهم السلام قال

Al-Hasan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, as well as his father Ali-asws Bin Muhammad‑asws, from his father Muhammad-asws Bin Ali-asws, from his father Ali-asws Bin Musa-asws Al-Reza-asws, from his father Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Amir-ul-Momineen-asws who said:

قال رسول الله صلى الله عليه وآله قال الله عزوجل: قسمت فاتحة الكتاب بينى وبين عبدى فنصفها لى ونصفها لعبدي، ولعبدي ما سأل

‘The Rasool Allah-saww said that Allah-azwj Mighty and Majestic Said: ‘I-azwj have Divided the ‘Opening of the Book’ (Surah Al-Fatiha) between Myself-azwj and My-azwj servant. So half of it is for Me-azwj and half of it is for My-azwj servant, and for My-azwj servant is whatever he asks for’.

إذا قال العبد: بسم الله الرحمن الرحيم قال الله جل جلاله: بدأ عبدى باسمى وحق على ان اتمم له اموره وابارك له في أحواله

When the servant says In the Name of Allah the Beneficent, the Merciful [1:1], Allah-azwj Says: ‘My-azwj servant has begun with My-azwj Name, and it is his right that I-azwj should Complete for him his affairs and Bless him in his situations’.

فإذا قال: الحمد لله رب العالمين قال جل جلاله: حمدني عبدى وعلم ان النعم التى له من عندي، وان البلايا التى دفعت عنه فبتطولى اشهدكم انى اضيف له إلى نعم الدنيا نعم الاخرة، وادفع عنه بلايا الاخرة كما دفعت عنه بلايا الدنيا

So when he says All Praise is for Allah the Lord of the Worlds [1:2], the Majestic Says: ‘My-azwj servant has Praised me and he knows that the bounties which are with him are from Me-azwj, and the afflictions that have been dispelled from him are by Me-azwj. I-azwj Make you (Angels-as and Prophets-as) to be My-azwj witnesses that I-azwj will Increase his bounties of the world with the Bounties of the Hereafter, and will Dispel from him his afflictions of the Hereafter just like I-azwj have Dispelled from him his afflictions of the world’.

وإذا قال: الرحمن الرحيم قال الله جل جلاله: شهدلى عبدى انى الرحمن الرحيم، اشهدكم لاوفرن من رحمتى حظه، ولاجزلن من عطائي نصيبه

And when he says The Beneficent, the Merciful [1:3], Allah-azwj Says: ‘My-azwj servant has testified that I-azwj am the Beneficent, the Merciful. Be My-azwj witnesses that I-azwj will Grant him a share from My-azwj Mercy, and a prime portion of My-azwj Gifts to him’.

فإذا قال: مالك يوم الدين قال الله تعالى: اشهدكم كما اعترف انى انا الملك يوم الدين لاسهلن يوم الحساب حسابه، ولا تجاوزن عن سيئاته

When he says Master of the Day of Reckoning [1:4], Allah-azwj Says: ‘Be My-azwj witnesses (Angels-as and Prophets-as). Just as he has acknowledged the fact that I-azwj am the Master of the Reckoning, I-azwj will Make his Reckoning to be easy for him on the Day of Reckoning, and will Overlook his sins‘.

فإذا قال العبد: اياك نعبد قال الله عزوجل: صدق عبدى، اياى يعبد اشهدكم لاثيبنه على عبادته ثوابا يغبطه كل من خالفه في عبادته لى

When the servant says (It is) You we worship [1:5], Allah-azwj Says: ‘My-azwj servant has spoken the truth that he has worshipped Me-azwj. Be My-azwj witnesses (Angels-as and Prophets-as) that I-azwj shall Grant him such Rewards for his worship that those who had opposed him in his worship to Me-azwj, would envy him’.

فإذا قال: واياك نستعين قال الله تعالى: بى استعان، والى التجأ، اشهدكم لاعيننه على أمره، ولاغيثنه في شدايده ولآخذن بيده يوم نوائبه

When he says And You do we seek Assistance (from) [1:5], Allah-azwj the Exalted Says: ‘He has asked Me-azwj for Support to Me-azwj he has sought Refuge. Be My-azwj witnesses that I-azwj shall Aid him in his affairs, and will Rescue him from harsh conditions and will Hold his hand in days of his difficulties’.

فإذا قال: اهدنا الصراط المستقيم إلى آخر السورة قال الله جل جلاله: هذا العبدى ولعبدي ما سأل، فقد استجبت لعبدي وأعطيته ما أمل، وآمنته مماوجل منه

When he says Guide us to be on the Straight Path [1:6] – till the end of the Chapter, Allah-azwj Majestic is His-azwj Majesty Says: ‘This is for My-azwj servant, and to him is what he asks for. I-azwj have Answered to My-azwj servant and Granted him what he wanted, and Protected him from what he feared’.[13]

و روى في (الفقيه) فيما ذكر الفضل- يعني الفضل بن شاذان- من العلل عن الرضا (عليه السلام) أنه قال: «أمر الناس بالقراءة في الصلاة، لئلا يكون القرآن مهجورا مضيعا، و ليكون محفوظا مدروسا، فلا يضمحل و لا يجهل. و إنما بدأ بالحمد دون سائر السور، لأنه ليس شي‏ء من القرآن و الكلام جمع فيه من جوامع الخير و الحكمة ما جمع في سورة الحمد، و ذلك أن قوله عز و جل: الْحَمْدُ لِلَّهِ هو أداء لما أوجب الله عز و جل على خلقه من الشكر، و الشكر لما وفق عبده من الخير

And it has been reported in Al-Faqih regarding what has been mentioned by Al-Fazl, meaning Al-Fazl Bin Shazaan from Al-Illal, who has said:

‘Al-Reza-asws said: ‘He-azwj Commanded the people to recite in the Salat (Prayer), so that the Quran would not become abandoned and wasted, and that it should become preserved, learnt, so do not let it fade and do not be ignorant of it. But rather, begin with Al-Hamd instead of the rest of the Chapters, because there is nothing from the Quran and the Speech in which is gathered together the whole of the Good and the Wisdom, what has been Gathered in Surah Al-Hamd, and that is the Statement of the Mighty and Majestic: The Praise is for Allah [1:2] – It is Calling to what Allah-azwj Mighty and Majestic has Obligated upon His-azwj creatures from the appreciation. And the appreciation is what is in accordance with His-azwj servant from the goodness.

رَبِّ الْعالَمِينَ توحيد و تمحيد له، و إقرار بأنه الخالق المالك لا غيره. الرَّحْمنِ الرَّحِيمِ استعطافه و ذكر آلائه و نعمائه على جميع خلقه. مالِكِ يَوْمِ الدِّينِ إقرار له بالبعث، و الحساب، و المجازاة، و إيجاب ملك الآخرة له، كإيجاب ملك الدنيا

Lord of the Worlds [1:2], is the Oneness and the Praise to Him-azwj, and the acceptance that He-azwj is most certainly the Creator, not someone else. The Beneficent, the Merciful [1:3], is the appealing to Him-azwj and remembering the Favours, and His-azwj Bounties upon all of His‑azwj creatures. Master of the Day of Reckoning [1:4], is acceptance to Him-azwj of the Resurrection, and the Reckoning, and the Recompensing, and the affirmation that He-azwj is the King of the Hereafter, just as the affirmation that He-azwj is the King of the world.

إِيَّاكَ نَعْبُدُ رغبة و تقرب إلى الله تعالى ذكره، و إخلاص له بالعمل دون غيره. وَ إِيَّاكَ نَسْتَعِينُ استزادة من توفيقه، و عبادته، و استدامة لما أنعم عليه و نصره. اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ استرشاد لدينه، و اعتصام بحبله، و استزادة في المعرفة لربه عز و جل و كبريائه و عظمته

 (It is) You we worship [1:5], is a wish to be closer to Allah-azwj, Elevated is His-azwj Mention, and of being sincere to Him-azwj with the deeds instead of someone else. And You do we seek Assistance (from) [1:5], is seeking more of His-azwj Guidance, and His-azwj worship, and for the continuation of what He-azwj has Favoured to him, and for His-azwj Help. Guide us to be on the Straight Path [1:6], is Guidance to His-azwj Religion, and holding to His-azwj Rope (His-azwj Divine Imams-asws), and the continuation to be with the recognition of his Lord-azwj Mighty and Majestic, and His-azwj Greatness and Magnificence.

صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ تأكيد في السؤل و الرغبة، و ذكر لما قد تقدم من نعمه على أوليائه، و رغبة في مثل تلك النعم. غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ استعاذة من أن يكون من المعاندين الكافرين، المستخفين به و بأمره و نهيه. وَ لَا الضَّالِّينَ اعتصام من أن يكون من الذين ضلوا عن سبيله من غير معرفة، و هم يحسبون أنهم يحسنون صنعا. و قد اجتمع فيها من جوامع الخير و الحكمة، من أمر الآخرة و الدنيا، ما لا يجمعه شي‏ء من الأشياء

The path of those You have Bestowed Bounties upon [1:7], is the denial in the asking and the wishing, and (instead) remembering what has proceeded from His-azwj Bounties upon His-azwj Guardians, and wishing for the similar of those Bounties. other than of those You are Wrathful upon, is the seeking of Refuge from becoming one of the obstinate ones, the infidels, and the belittling of His-azwj Commands and His-azwj Prohibitions. nor of the straying ones, is not budging from becoming from the ones who have strayed from His-azwj Way, from other than the understanding, and they reckon that they are acting in a goodly manner. And there has been Gathered therein (Surah Al-Hamd) from the whole of the Good and the Wisdom, from the matters of the Hereafter and the world, what has not been Gathered in anything from the things’.[14]

THE MASAANY (DOUBLE)

في تفسير العياشي عن يونس بن عبد الرحمن عمن رفعه قال: سألت ابا عبد الله عليه السلام عن قول الله ” ولقد آتيناك سبعا من المثانى والقرآن العظيم ” قال: هي سورة الحمد وهى سبع آيات منها: ” بسم الله الرحمن الرحيم ” وانما سميت المثانى لانها تثنى في الركعتين

In Tafseer Ayyashi from Yunus Bin Abdul Rahman from the one with an unbroken chain who said:

‘I asked Abu Abdullah-asws about the Words of Allah-azwj And We have Given you seven of the oft-repeated (verses) and the Magnificent Quran [15:87], he-asws said: ‘It is the Chapter of Al-Hamd and it contains seven Verses including In the Name of Allah the Beneficent, the Merciful [1:1], and it is called ‘Masany’ (double) because it is (recited) twice in the two cycles (of Prayer)’.[15]

عن أبي بكر الحضرمي، قال: قال أبو عبدالله (عليه السلام): «إذا كانت لك حاجة، فاقرأ المثاني و سورة أخرى، وصل ركعتين، وادع الله». قلت: أصلحك الله، و ما المثاني؟ قال: «فاتحة الكتاب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ»

From Abu Bakr Al-Hazramy who said,

‘Abu Abdullah-asws said: ‘Whenever you have a need, so recite ‘The seven oft-repeated Verses’ (Al-Masany) and another Chapter, and Pray two cycles of Prayer, and supplicate to Allah-azwj’. I said, ‘May Allah-azwj Keep you-asws well, and what are ‘The seven oft-repeated Verses?’ He-asws said: ‘The Opening of the Book – In the Name of Allah the Beneficent, the Merciful [1:1]. The Praise is for Allah the Lord of the Worlds [1:2]  (i.e., Chapter 1)’.[16]

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن سنان، عن أبي سلام النحاس، عن بعض أصحابنا، عن أبي جعفر عليه السلام قال: نحن المثاني الذي أعطاه الله نبينا محمدا صلى الله عليه وآله ونحن وجه الله نتقلب في الارض بين أظهركم ونحن عين الله في خلقه ويده المبسوطة بالرحمة على عباده، عرفنا من عرفنا وجهلنا من جهلنا وإمامة المتقين

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Salaam Al-Nahaas, from one of our companions,

(It has been narrated) from Abu Ja’far-asws having said: ‘We-asws are the double (Al-Masany) which Allah-azwj Gave to our-asws Prophet-saww, and we-asws are the Face of Allah-azwj. We-asws move in the earth in your full view, and we-asws are the Eyes of Allah-azwj among His-azwj creatures, and His-azwj Hand Extended with the Mercy upon His-azwj servants. The one who recognised us-asws has recognised us-asws, and the one who is ignorant of us-asws is ignorant of us-asws, and we-asws are the Imams-asws of the Pious’.[17]

عن أبي بكر الحضرمي، قال: قال أبو عبدالله (عليه السلام): «إذا كانت لك حاجة، فاقرأ المثاني و سورة أخرى، وصل ركعتين، وادع الله». قلت: أصلحك الله، و ما المثاني؟ قال: «فاتحة الكتاب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ».

From Abu Bakr Al Hazramy who said,

‘Abu Abdullah-asws said: ‘Whenever there was a need for you, so recite Al-Masaany, and another Chapter, and pray two Cycles Salat, and supplicate to Allah-azwj’. I said, ‘May Allah-azwj Keep you-asws well! And what is Al-Masaany?’ He-asws said: ‘The Opening of the Book In the Name of Allah the Beneficent, the Merciful[1:1].[18]

VERSE 1

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ   [1]

In the Name of Allah the Beneficent, the Merciful [1:1]

و عنه، قال: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني (رضي الله عنه)، قال: أخبرنا أحمد بن محمد ابن سعيد مولى بني هاشم، عن علي بن الحسن بن فضال، عن أبيه

And from him who said, ‘It was narrated to us by Muhammad Bin Ibrahim Bin Is’haq Al Talaqany, from Ahmad Bin Muhammad Ibn Saeed, a slave of the Clan of Hashim, from Ali Bin Al Husayn Bin Fazl, from his father who said,

قال: سألت الرضا علي بن موسى (عليه السلام) عن بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فقال: «معنى قول القائل: بسم الله، أي: أسمي على نفسي سمة من سمات الله عز و جل و هي العبادة». قال: فقلت له: و ما السمة؟ قال: «العلامة

‘I asked Al-Reza Ali-asws Bin Musa-asws about بسم الله الرحمن الرحيم, so he-asws said: ‘The meaning of بسم الله الرحمن الرحيم, ‘I name upon myself a Name from the Names of Allah-azwj Mighty and Majestic’, and it is the worship’. So I said, ‘And what is the name?’ He-asws said: ‘(Its) Symbolically (in it)’’.[19]

عن أبي حمزة عن أبي جعفر عليه السلام قال. سرقوا أكرم آية في كتاب الله: “بسم الله الرحمن الرحيم

From Abu Hamza,

(It has been narrated) from Abu Ja’far-asws that: They have stolen the most prestigious Verse in the Book of Allah-azwj بسم الله الرحمن الرحيم In the Name of Allah the Beneficent, the Merciful [1:1] (by not reciting it in their Salats).[20]

عن عيسى بن عبدالله، عن أبيه، عن جده، عن علي (عليه السلام)، قال: بلغه أن أناسا ينزعون بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ، فقال: «هي آية من كتاب الله، أنساهم إياها الشيطان

From Isa Bin Abdullah, from his father, from his grandfather:

(It has been narrated) from Ali-asws having said: ‘It reached him-asws that they had removed بسم الله الرحمن الرحيم In the Name of Allah the Beneficent, the Merciful [1:1], so he-asws said: ‘It is a Verse from the Book of Allah-azwj, the Satan-la made them remove it’.[21]

محمد بن يحيى عن أحمد بن محمد عن على بن مهزيار عن يحيى بن أبى عمران الهمداني قال: كتبت إلى أبى جعفر عليه السلام جعلت فداك ما تقول في رجل ابتدأ ببسم الله الرحمن الرحيم في صلوته وحده في أم الكتاب فلما صار إلى غير ام الكتاب من السورة تركها فقال العباسي: ليس بذلك بأس ؟ فكتب بخطه يعيدها مرتين على رغم أنفه يعنى العباسي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar, from Yahya Bin Abu Imran Al-Hamadani, who said:

‘I wrote a letter to Abu Ja’far-asws, ‘May I be sacrificed for you-asws, what do you-asws say about a man who started with ‘بسم الله الرحمن الرحيم’  in his Salat once in the Mother of the Book (Surah Al-Fatiha), but when he recites a Chapter other than the Mother of the Book, he ignored it? Al-Abbasi said that there is no harm in it’. He-asws wrote back in his-asws own writing, Recite it twice even if it grinds the nose of Al-Abbasside (as a snub)’.[22]

و في الحديث عن مولى الأمة و إمامها أمير المؤمنين علي بن أبي طالب (عليه السلام) أن عبدالله بن عباس جاءه (عليه السلام) يسأله عن تفسير القرآن، فوعده بالليل، فلما حضر قال: «ما أول القرآن؟». قال: الفاتحة. قال: «و ما أول الفاتحة؟» قال: بسم الله. قال: «و ما أول بسم الله؟». قال: بسم. قال: «و ما أول بسم؟». قال: الباء، فجعل (عليه السلام) يتكلم في الباء طول الليل، فلما قرب الفجر قال: لو زادنا الليل لزدنا

And in the Hadeeth, from Master-asws of the community and its Imam-asws Amir-Al-Momineen Ali-asws Bin Abu Talib-asws that: ‘Abdullah Bin Abbas came to him-asws asking him-asws about interpretation of the Quran. So he-asws gave him an appointment at night. So when he came, he said, ‘What is the first (start) of the Quran?’ He-asws said: ‘Al-Fatiha’. He said, ‘And what is the start of Al-Fatiha?’ He-asws said: ‘Bismillah’ (In the Name of Allah-azwj)’. He said, ‘And what is the start of Bismillah?’ He-asws said: ‘Bism’ (In the Name). He said, ‘And what is the start of ‘Bism’?’ He-asws said: ‘The ‘Ba’. And he-asws went on to speak about the ‘Ba’ for most of the night. When it was near to the dawn, he-asws said: ‘Had the night increased for us, I-asws would increase more (of this explanation)’.[23]

(التهذيب): محمد بن الحسن الطوسي، بإسناده عن محمد بن علي بن محبوب، عن العباس، عن محمد بن أبي عمير، عن أبي أيوب، عن محمد بن مسلم، قال: سألت أبا عبدالله (عليه السلام) عن السبع المثاني و القرآن العظيم، أ هي الفاتحة؟ قال: «نعم». قلت: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ من السبع؟ قال: «نعم، هي أفضلهن

Al-Tehzeeb – Muhammad Bin Al-Hassan Al-Tusi, by his chain from Muhammad Bin Ali Bin Mahboub, from Al-Abbas, from Muhammad Bin Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said:

‘I asked Abu Abdullah-asws about the Seven Oft-repeated Verses (Sab’a Al-Masany), ‘Are these Al-Fatiha (Chapter 1)?’ He-asws said: ‘Yes’. I said, ‘In the Name of Allah-azwj the Beneficent, the Merciful’ is from the seven (Verses)?’ He-asws said: ‘Yes, it is the best of them’.[24]

عن خالد بن المختار، قال: سمعت جعفر بن محمد (عليه السلام) يقول: «ما لهم- قاتلهم الله- عمدوا إلى أعظم آية في كتاب الله، فزعموا أنها بدعة إذا أظهروها، و هي بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

From Khalid Bin Al Mukhtar who said,

‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘What is the matter with them? May Allah-azwj Fight them! They are deliberating to the most magnificent Verse in the Book of Allah-azwj, and they are claiming that it is an innovation when they are manifesting it, and it is بسم الله الرحمن الرحيم (In the Name of Allah the Beneficent, the Merciful [1:1])’.[25]

وَ قَالَ الْحَسَنُ [بْنُ عَلِيٍ‏] ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ إِنَ‏ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» آيَةٌ مِنْ فَاتِحَةِ الْكِتَابِ، وَ هِيَ سَبْعُ آيَاتٍ تَمَامُهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏

And Al-Hassan-asws Bin Ali-asws said that Amir-Al-Momineen-asws said: ‘The Verse بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ ( In the Name of Allah the Beneficent, the Merciful [1:1] ) is one of the Verses of the ‘Opening of the Book’ which consists of seven Verses, including this one.

[قَالَ‏]: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِي: يَا مُحَمَّدُ «وَ لَقَدْ آتَيْناكَ سَبْعاً مِنَ الْمَثانِي وَ الْقُرْآنَ الْعَظِيمَ» فَأَفْرَدَ الِامْتِنَانَ [عَلَيَ‏] بِفَاتِحَةِ الْكِتَابِ، وَ جَعَلَهَا بِإِزَاءِ الْقُرْآنِ الْعَظِيمِ وَ إِنَّ فَاتِحَةَ الْكِتَابِ أَشْرَفُ‏ مَا فِي كُنُوزِ الْعَرْشِ

I have heard Rasool-Allah-saww say: ‘Allah-azwj Said to me, ‘O Muhammad-saww And We have Given you seven of the oft-repeated (verses) and the Magnificent Quran [15:87]. Allah-azwj Referred to it separately in the Opening of the Book and Made it special to the Magnificent Quran and this Opening of the Book is from the treasures of the Throne.’

وَ إِنَّ اللَّهَ تَعَالَى خَصَّ بِهَا مُحَمَّداً ص وَ شَرَّفَهُ [بِهَا] وَ لَمْ يُشْرِكْ مَعَهُ فِيهَا أَحَداً مِنْ أَنْبِيَائِهِ مَا خَلَا سُلَيْمَانَ ع فَإِنَّهُ أَعْطَاهُ مِنْهَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» أَ لَا تَرَى أَنَّهُ يَحْكِي عَنْ بِلْقِيسَ حِينَ قَالَتْ: «إِنِّي أُلْقِيَ إِلَيَّ كِتابٌ كَرِيمٌ إِنَّهُ مِنْ سُلَيْمانَ وَ إِنَّهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ»

Allah-azwj Bestowed a special Favour on Muhammad-saww with it and did not let anyone else from the Prophets have a share in it except for Prophet Sulayman-as as He-azwj Gave him-as بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ»  ( In the Name of Allah the Beneficent, the Merciful [1:1]) from this. Do you not see when he-as wrote to Bilquis and she said, She said: O you Chiefs! An honourable letter has been delivered to me  [27:29] It is from Sulayman, and it is in the Name of Allah, the Beneficent, the Merciful? [27:30]

أَلَا فَمَنْ قَرَأَهَا مُعْتَقِداً لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، مُنْقَاداً لِأَمْرِهِمْ، مُؤْمِناً بِظَاهِرِهِمْ وَ بَاطِنِهِمْ، أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ حَرْفٍ مِنْهَا حَسَنَةً، كُلُّ حَسَنَةٍ مِنْهَا أَفْضَلُ لَهُ مِنَ الدُّنْيَا وَ مَا فِيهَا- مِنْ أَصْنَافِ أَمْوَالِهَا وَ خَيْرَاتِهَا

Indeed! So, the one who recites this and believes in the Wilayah of Muhammad-saww and his-saww Pure Progeny-asws, and believes in their manifest and hidden matters, then Allah-azwj Mighty and Majestic will Give him a Reward for every letter of it, each of which will be better than this world and whatever is in it from the varieties of its wealth and (all of) its goodness.

وَ مَنِ اسْتَمَعَ قَارِئاً يَقْرَؤُهَا- كَانَ لَهُ قَدْرُ ثُلُثِ مَا لِلْقَارِئِ، فَلْيَسْتَكْثِرْ أَحَدُكُمْ مِنْ هَذَا الْخَيْرِ الْمُعْرَضِ لَكُمْ، فَإِنَّهُ غَنِيمَةٌ لَا يَذْهَبَنَّ أَوَانُهُ، فَتَبْقَى فِي قُلُوبِكُمُ الْحَسْرَةُ

And the one who listens intently to a reciter reciting it, would have for him a third of what is for the reciter. Therefore, let each one of you attain a good deal from this goodness shown to you, for it is a booty the season of which will not be passing away, in case regret remains in your heart (of noting benefiting from its recitations).’[26]

و قال النبي (صلى الله عليه و آله): «إذا مر المؤمن على الصراط، فيقول: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أطفئ لهب النار، و تقول: جز- يا مؤمن- فإن نورك قد أطفأ لهبي

And the Prophet-saww said: ‘When a Momin would pass upon the Bridge (Al-Siraat), he would be saying, بسم الله الرحمن الرحيم ‘In the Name of Allah-azwj, the Beneficent, the Merciful’, it would extinguish a flame of the Fire, and it would say: ‘Hurry, O Momin, for your radiance is extinguishing my flames’.[27]

و قال النبي (صلى الله عليه و آله): «إذا قال المعلم للصبي: [قل:] بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ [فقال الصبي: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏] كتب الله براءة للصبي، و براءة لأبويه، و براءة للمعلم [من النار]

And the Prophet-saww said: ‘When the teacher says to the young boy, ‘Say, بسم الله الرحمن الرحيم’, so the young boy says, بسم الله الرحمن الرحيم ‘, Allah-azwj Decrees remoteness from the Fire for the young boy, and remoteness for his father, and remoteness for the teacher (from the Fire of Hell)’.[28]

الزمخشري في (ربيع الأبرار): عن النبي (صلى الله عليه و آله): «لا يرد دعاء أوله بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فإن أمتي يأتون يوم القيامة، و هم يقولون: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فتثقل حسناتهم في الميزان، فتقول الأمم: ما أرجح موازين أمة محمد (صلى الله عليه و آله)! فيقول الأنبياء: إن ابتداء كلامهم ثلاثة أسماء من أسماء الله تعالى، لو وضعت في كفة الميزان، و وضعت سيئات الخلق في كفة أخرى، لرجحت حسناتهم

Al-Zamakshary in ‘Rab’i Al-Abraar’,

(It has been narrated) from the Prophet-saww: ‘Don’t leave out calling at its beginning – بسم الله الرحمن الرحيم, for my-saww community would be coming on the Day of Judgement, and they would be saying: بسم الله الرحمن الرحيم so their deeds would become heavier upon the Scale. The (other) communities would be saying, ‘What outweighed the Scale of the community of Muhammad-saww?’ The Prophets-as would be saying: ‘They initiated their speech with three Names from the Names of Allah-azwj. If these were to be placed upon one hand of the Scale, and the sins of (all) of the creatures were to be placed upon the other hand, their deeds would outweigh their (sins)’.[29]

(جامع الأخبار): عن ابن مسعود، عن النبي (صلى الله عليه و آله): «من أراد أن ينجيه الله من الزبانية التسعة عشر، فليقرأ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فإنها تسعة عشر حرفا، ليجعل الله كل حرف منها عن واحد منهم

Jam’i Al-Akhbaar – From Ibn Mas’oud,

(It has been narrated) from the Prophet-saww: ‘The one who wants that Allah-azwj should Rescue him from the nineteen Angels of Hell (Al-Zabaniyya), so he should recite ‘بسم الله الرحمن الرحيم’, for it has nineteen letters. Allah-azwj would Make each letter from it against one of them’.[30]

عن أبي حمزة، عن أبي جعفر (عليه السلام)، قال: «كان رسول الله (صلى الله عليه و آله) يجهر ب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ و يرفع صوته بها، فإذا سمع المشركون ولوا مدبرين، فأنزل الله: وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً

From Abu Hamza,

(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool Allah-saww would recite loudly بسم الله الرحمن الرحيم and raise his-saww voice with it. Whenever the Polytheists heard it, they would turn back. So Allah-azwj Revealed: “and when you mention your Lord alone in the Quran they turn their backs in aversion” [17:46].[31]

عنه: بإسناده عن محمد بن الحسين، عن محمد بن حماد بن زيد ، عن عبدالله بن يحيى الكاهلي، عن أبي عبدالله (عليه السلام)، قال: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أقرب إلى اسم الله الأعظم من ناظر العين إلى بياضها

From him, by his chain, from Muhammad Bin Al-Husayn, from Muhammad Bin Hamaad Bin Zayd, from Abdullah Bin Yahya Al-Kahily, (who has narrated):

‘Abu Abdullah-asws has said: بسم الله الرحمن الرحيم is closer to the Most Magnificent Name of Allah-azwj (Al-Ism Al-A’azam) than the vision of the eye is to its whiteness (very close)’.[32]

وفى كتاب التوحيد باسناده إلى صفوان بن يحيى عمن حدثه عن ابى عبد الله عليه السلام انه سئل عن بسم الله الرحمن الرحيم ؟ فقال: الباء بهاء الله والسين سناء الله والميم ملك الله

And in the book of Tawheed by its chain to Al-Safwan Bin Yahya from the one who narrated it to him:

(It has been narrated) from Abu Abdullah-asws where he questioned about In the Name of Allah the Beneficent, the Merciful [1:1], ‘He-asws said: ‘The ‘Ba’ is for Bahaullah (Beauty of Allah-azwj) and the ‘Seen’ is for Sanaullah (The Splendour of Allah-azwj) and the ‘Meem’ is for Mulkullah (The Kingdom of Allah-azwj)’.

قال: قلت الله ؟ قال: الالف آلاء الله على خلقه من النعيم بولايتنا، اللام الزام الله خلقه ولايتنا

He (the narrator) said, ‘I said, ‘(What about) ‘Allah?’ He-asws said: ‘The ‘Alif’ stands for the Favours (آلاء) of Allah-azwj to His-azwj creatures which He-azwj has Graced by our-asws Wilayah; and ‘Laam’ is (الزام) Necessitation by Allah-azwj our-asws Wilayah upon His-azwj creatures ‘.

قلت، فالهاء ؟ قال: هو ان لمن خالف محمدا وآل محمد صلوات الله عليهم، قلت: الرحمن، قال بجميع العالم قلت: الرحيم ؟ قال: بالمؤمنين خاصة

I said: ‘(What about) ‘Lah?’ He-asws said: ‘It is for the one who opposes Muhammad-saww and the Progeny-asws of Muhammad-saww’. I said: ‘الرَّحْمنِ’?’ He-asws said: ‘To the whole world’. I said: ‘الرَّحِيمِ’?’ He-asws said: ‘To the Momineen in particular’.[33]

عن صفوان الجمال قال: قال أبو عبد الله عليه السلام: ما أنزل الله من السماء كتابا الا وفاتحته بسم الله الرحمن الرحيم، وانما كان يعرف انقضاء السورة بنزول بسم الله الرحمن الرحيم ابتداء للاخرى

From Safwan Al-Jamal who said, ‘Abu Abdullah-asws said: ‘Allah-azwj has not Sent down from the sky a Book but it has opened with بسم الله الرحمن الرحيم, but rather, it was understood upon the ending of the Chapter by the Revelation of بسم الله الرحمن الرحيم and the start of another one’.[34]

عدة من أصحابنا عن سهل بن زيادة عن ادريس الحارثى عن محمد بن سنان عن مفضل بن عمر قال: قال أبو عبد الله عليه السلام: احتجبوا من الناس كلهم ببسم الله الرحمن الرحيم وبقل هو الله أحد، اقرأها عن يمينك وعن شمالك ومن بين يديك ومن خلفك ومن فوقك ومن تحتك، وإذا دخلت على سلطان جائر فاقرأها حين تنظر إليه ثلاث مرات، واعقد بيدك اليسرى ثم لا تفارقها حتى تخرج من عنده

A number of our companions from Sahl Bin Ziyad, from Idrees Al-Harisy, from Muhammad Bin Sinan, from MufazzAl-Bin Umar who said:

Abu Abdullah-asws said: ‘Protect yourselves from all the people by بسم الله الرحمن الرحيم and by Say He Allah is One”[112:1]. Recite these on your right and on your left and on your front and on your back and above your (head) and below (on your feet). And if you have to go to an unjust authority (Sultan), then recite these three times when you see him, and close your left fist, then do not open it until you come out from his presence’.[35]

وفيه عن الصادق عليه السلام حديث طويل وفيه، ولربما ترك بعض شيعتنا في افتتاح أمره بسم الله الرحمن الرحيم فيمتحنه الله عزوجل بمكروه لينبهه على شكر الله تبارك وتعالى والثناء عليه، ويمحق عنه وصمة تقصيره عند تركه قول بسم الله الرحمن الرحيم

And in it from Al-Sadiq-asws, a lengthy Hadeeth and in it is: ‘Perhaps some of our Shiites would ignore the recitation of بسم الله الرحمن الرحيم at the start of an affair, Allah-azwj the Mighty the Majestic would Test him so that he would thank Allah-azwj Blessed and High, and Praise Him-azwj, and that would destroy the stigma of his negligence in the recitation of  ‘بسم الله الرحمن الرحيم’.[36]

في مهج الدعوات باسنادنا إلى محمد بن الحسن الصفار من كتاب فضل الدعاء باسناده إلى معاوية بن عمار عن الصادق عليه السلام انه قال: بسم الله الرحمن الرحيم اسم الله الاكبر – أو قال: الاعظم

In Mahj Al-Dawaat by our chain going up to Muhammad Bin Al-Hassan Al-Saffar from Kitab Fazl Al-Do’a by its chain to Muawiya Bin Amaar, who has said:

(Imam) Al-Sadiq-asws said: ‘In the Name of Allah the Beneficent, the Merciful [1:1]’ is the Great Name of Allah-azwj’, or he-asws said ‘the Magnificent’’.[37]

و عنه، قال: حدثنا محمد بن القاسم الجرجاني المفسر (رحمه الله)، قال: حدثنا أبو يعقوب يوسف بن محمد بن زياد، و أبو الحسن علي بن محمد بن سيار، و كانا من الشيعة الإمامية، عن أبويهما

And from him who said, ‘It was narrated to us by Muhammad Bin Al Qasim Al Jarjany Al Mufassir, from Abu Yaqoub Yusuf Bin Muhammad Bin Ziyad, and Abu Al Hassan Ali Bin Muhammad Bin Sayyar, and he was from the Imamiya Shias, from their fathers,

عن الحسن بن علي بن محمد (عليهم السلام) في قول الله عز و جل: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ، فقال: «هو الله الذي يتأله  إليه عند الحوائج و الشدائد كل مخلوق، عند انقطاع الرجاء عن كل من هو دونه، و تقطع الأسباب من جميع من سواه، تقول: بسم الله، أي استعين على أموري كلها بالله، الذي لا تحق العبادة إلا له، و المغيث إذا استغيث، و المجيب إذا دعي

From Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws regarding the Words of Allah-azwj Mighty and Majestic بسم الله الرحمن الرحيم. So he-asws said: ‘He-azwj is Allah-azwj to Whom it is resorted to during the need and difficulties by every creature, during the cutting-off of hopes from everyone who is besides Him-azwj, and the reasons are cut off from the entirety of the ones besides Him-azwj, you are (then) saying, ‘In the Name of Allah-azwj’. That is, ‘I am Assisted upon my affairs, all of them, by Allah-azwj, Who, no one is rightful of the worship except for Him-azwj, and the Helper when He-azwj is Cried to for help, and the Answerer when supplicated to.

و هوما قال رجل للصادق (عليه السلام): يا بن رسول الله، دلني على الله ما هو، فقد أكثر علي المجادلون و حيروني؟ فقال له: يا عبدالله، هل ركبت سفينة قط؟ قال: نعم. فقال: هل كسرت بك، حيث لا سفينة تنجيك، و لا سباحة تغنيك؟ قال: نعم

And it is what a man said to Al-Sadiq-asws, O son-asws of Rasool-Allah-saww! Point me to Allah-azwj, what is He-azwj, for the debaters are numerous against me and they are confusing me?’ He-asws said to him: ‘O servant of Allah-azwj! Have you every sailed a ship at all?’ He said, ‘Yes’. He-asws said: ‘Has it ever broken with you where there is no (other) ship to save you, nor could the swimming (to the shore) suffice you?’ He said, ‘Yes’.

قال الصادق (عليه السلام): فهل تعلق قلبك هنالك أن شيئا من الأشياء قادر على أن يخلصك من ورطتك؟ قال: نعم. قال الصادق (عليه السلام): فذلك الشي‏ء هو الله، القادر على الإنجاء حيث لا منجي، و على الإغاثة حيث لا مغيث

He-asws said: ‘So did your heart attach over there, that there is something from the things which has the ability upon finishing you from your predicament?’ He said, ‘Yes’. Al-Sadiq-asws said: ‘So that thing, He-azwj is Allah-azwj, the One Able upon the rescuing when there is no Rescuer, and upon the helping when there is no helper’.

ثم قال الصادق (عليه السلام): و لربما ترك بعض شيعتنا في افتتاح أمره بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فيمتحنه الله عز و جل بمكروه، لينبهه على شكر الله تبارك و تعالى و الثناء عليه، و يمحق عنه وصمة  تقصيره، عند تركه قول: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

Then Al-Sadiq-asws said: ‘And sometimes one of our-asws Shias neglects during the beginning of his affair (saying) بسم الله الرحمن الرحيم, so Allah-azwj Mighty and Majestic Tests him with an abhorrence in order to alert him upon the thanking Allah-azwj Blessed and High and the Laudation upon Him-azwj, and delete from him the stigma of his shortcoming during his neglect of the words بسم الله الرحمن الرحيم.

قال: و قام رجل إلى علي بن الحسين (عليه السلام) فقال: أخبرني ما معنى بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ؟ فقال علي بن الحسين (عليه السلام): حدثني أبي، عن أخيه الحسن، عن أبيه أمير المؤمنين (عليه السلام): أن رجلا قام إليه، فقال: يا أمير المؤمنين، أخبرني عن بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ ما معناه؟ فقال: إن قولك: الله، أعظم اسم من أسماء الله عز و جل، و هو الاسم الذي لا ينبغي أن يسمى به غير الله، و لم يتسم به مخلوق

He-asws said: ‘And a man stood up to Ali-asws Bin Al-Husayn-asws and he said, ‘Inform me, what is the meaning of بسم الله الرحمن الرحيم?’ So, Ali-asws Bin Al-Husayn-asws said: ‘My-asws father-asws narrated to me-asws, from his-asws brother Al-Hassan-asws, from his-asws father Amir Al-Momineen-asws that a man stood up to him-asws and he said, ‘O Amir Al-Momineen-asws! Inform me about بسم الله الرحمن الرحيم, what is its meaning?’ He-asws said: ‘Your word, ‘Allah’, is the most Magnificent Name from the Names of Allah-azwj Mighty and Majestic, and it is the Name which is not befitting that any other than Allah-azwj should be named with, and a creature cannot be named with it’.

فقال الرجل: فما تفسير قول الله؟ قال: هو الذي يتأله إليه عند الحوائج و الشدائد كل مخلوق، عند انقطاع الرجاء من جميع من [هو] دونه، و تقطع الأسباب من كل ما سواه، و ذلك [أن‏] كل مترئس في هذه الدنيا، و متعظم فيها، و إن عظم غناه و طغيانه، و كثرت حوائج من دونه إليه

The man said, ‘So what is the interpretation of the word ‘Allah’?’ He-asws said: ‘He-azwj the One who is restored to during the needs and the difficulties by every creature, during the cutting-off of the hopes from the entirety of the ones who are besides Him-azwj, and the reasons are cut off from everyone who is other than Him-azwj, and that is because every presider in this world and the one who is magnified therein, his riches are great and (so is) his tyranny, and the needs of the ones to him get broken.

فإنهم سيحتاجون حوائج [لا يقدر عليها هذا المتعاظم، و كذلك هذا المتعاظم يحتاج حوائج‏] لا يقدر عليها، فينقطع إلى الله عند ضرورته و فاقته، حتى إذا كفى همه، عاد إلى شركه

Thus, they are placing their needs to this presider who has no ability upon it. And similar to that, this presider (himself) is needy of the needs, not having ability over it. So he cuts-off to Allah-azwj (from the others) during his necessity and his destitution until when his worries are suffice with, he return to thanking Him-azwj.

أما تسمع الله عز و جل يقول: قُلْ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَ غَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ صادِقِينَ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ ما تَدْعُونَ إِلَيْهِ إِنْ شاءَ وَ تَنْسَوْنَ ما تُشْرِكُونَ

But, have you not heard Allah-azwj Mighty and Majestic Saying Say: Tell me if the Punishment of Allah should Seize you or the Hour should come upon you, will you call (on others) besides Allah, if you are truthful [6:40] But, (to) Him you should call upon, so He Removes that for which you pray if He so Desires and you forget what you set up (with Him) [6:41].

فقال الله جل و عز لعباده: أيها الفقراء إلى رحمتي، إني قد ألزمتكم الحاجة إلي في كل حال، و ذلة العبودية في كل وقت، فإلي فافزعوا في كل أمر تأخذون و ترجون تمامه و بلوغ غايته، فإني إن أردت أن أعطيكم، لم يقدر غيري على منعكم، و إن أردت أن أمنعكم، لم يقدر غيري على إعطائكم، فأنا أحق من يسأل، و أولى من تضرع إليه

Allah-azwj Majestic and Mighty Said to His-azwj servants: “O you who crave for My-azwj Mercy! I-azwj have Necessitated the need to Me-azwj during every state, and the humiliation of the slavery during every time. Therefore, to Me-azwj you should be panicking regarding every matter you are taking to and wishing for its completion and reaching its end. So I-azwj, If I-azwj so Intend to, I-azwj shall Give you. There is no one who is able upon preventing you apart from Me-azwj. And if I-azwj Intend to Prevent (from) you, there is no one able upon giving you apart from Me-azwj. Thus, I-azwj am the most rightful One to be asked, and the foremost of the One to be invocated to”.

فقولوا عند افتتاح كل أمر صغير أو عظيم بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أي: استعين على هذا الأمر، الذي لا تحق العبادة لغيره، إلا له، المجيب إذا دعي، المغيث إذا استغيث، الرحمن الذي يرحم يبسط الرزق علينا، الرحيم بنا في أدياننا، و دنيانا، و آخرتنا، خفف علينا الدين، و جعله سهلا خفيفا، و هو يرحمنا بتمييزنا من أعدائه

Therefore, you should be saying at the beginning of every matter, little or large, بسم الله الرحمن الرحيم – i.e., I seek assistance upon this matter of the One-azwj Who, there is none who is rightful of the worship except for Him-azwj, the Answerer when He-azwj is supplicated to, the Helper when He-azwj is cried for help to, the Beneficent Who has been Merciful by extending the sustenance upon us, the Merciful with us in our Religion and our world, and our Hereafter, Lightened the Religion upon us, and Made it to be easy, light, and He-azwj has been Merciful to us by Distinguished us from His-azwj enemies.

ثم قال: «قال رسول الله (صلى الله عليه و آله): من حزنه أمر تعاطاه فقال: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ و هو مخلص لله، و يقبل بقلبه إليه، لم ينفك من إحدى اثنتين: إما بلوغ حاجته في الدنيا، و إما يعد له عند ربه و يدخر له، و ما عند الله خير و أبقى للمؤمنين

Then he-asws said: ‘Rasool-Allah-saww said: ‘The one whom the matter of his transaction grieves him, so he says بسم الله الرحمن الرحيم, and he is sincere to Allah-azwj, and he turns to Him-azwj with his heart, would not be detached from one of the two – either the accomplishment of his need in the world, or it would be counted for him in the Presence of his Lord-azwj and hoarded for him (in the Hereafter); and whatever is in the Presence of Allah-azwj is better and more lasting for the Momineen’’.[38]

لقد دخل عبدالله بن يحيى على أمير المؤمنين (عليه السلام)، و بين يديه كرسي، فأمره بالجلوس عليه، فجلس عليه، فمال به حتى سقط على رأسه، فأوضح عن عظم رأسه، و سال الدم، فأمر أمير المؤمنين (عليه السلام) بماء، فغسل عنه ذلك الدم. ثم قال: ادن مني، [فدنا منه‏] فوضع يده على موضحته، و قد كان يجد من ألمها ما لا صبر له معه، و مسح يده عليها و تفل فيها، حتى اندمل و صار كأنه لم يصبه شي‏ء قط

Abdullah Bin Yahya had come over to Amir Al-Momineen-asws, and in front of him-asws was a chair. So he-asws instructed him to be seated upon it. He sat upon it, and it inclined with him until he fell upon his head, and it exposed a bone from his head, and the blood flowed. So Amir Al-Momineen-asws ordered for the water and what that blood off from him, then said: ‘Come near me-asws’. So he went closer, and he-asws placed his-asws hand upon his injury – and he had found such pain what he could not be patient upon – and he-asws wiped his-asws hand upon it and applied spittle in it, until it healed and came to be as if nothing had hit him at all.

و قال أمير المؤمنين (عليه السلام): يا عبدالله، الحمد لله الذي جعل تمحيص ذنوب شيعتنا في الدنيا بمحنهم، لتسلم لهم طاعاتهم، و يستحقوا عليها ثوابها

And Amir Al-Momineen-asws said: ‘O Abdullah! The Praise is for Allah-azwj Who Made a scrutiny of the sins of our-asws Shias in the world with their ordeals, it order to safeguard their obedience and they would be deserving of its Rewards upon it’.

فقال عبدالله بن يحيى: يا أمير المؤمنين، و إنا لا نجازى بذنوبنا إلا في الدنيا؟ قال: نعم، أما سمعت قول رسول الله (صلى الله عليه و آله): الدنيا سجن المؤمن، و جنة الكافر. إن الله تعالى طهر شيعتنا من ذنوبهم في الدنيا بما يبتليهم به من المحن، و بما يغفره لهم، فإن الله تعالى يقول: وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ حتى إذا وردوا يوم القيامة، توفرت عليهم طاعاتهم و عباداتهم

So Abdullah Bin Yahya said, ‘O Amir Al-Momineen-asws! And we would not be chastised for our sins except in the world?’ He-asws said: ‘Yes. Have you not heard the words of Rasool-Allah-saww: ‘The world is a prison for the Momin and a garden for the disbeliever?’ Allah-azwj the Exalted Cleans our-asws Shias from their sins in the world with what He-azwj Afflicts them with, from the adversities, and by what (sins) He-azwj Forgives for them, as Allah-azwj the Exalted is Saying And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults) [42:30], until when they return on the Day of Judgment, (the Rewards of) their obedient acts and their worship would be made available to them.

و إن أعداءنا يجازيهم عن طاعة تكون في الدنيا منهم- و إن كان لا وزن لها، لأنه لا إخلاص معها- حتى إذا وافوا القيامة، حملت عليهم ذنوبهم، و بغضهم لمحمد و آله (صلوات الله عليهم أجمعين) و خيار أصحابه، فقذفوا في النار

And (as for) our-asws enemies, they would be Recompensed of the obedient acts which happen from them in the world – and even if there was no weight to it, because there would not be sincerity with it – until when they come on the (Day of) Judgment, their sins would be loaded upon them, and (as well as) their hatred for Muhammad-saww and his-saww Progeny-asws, and the good ones of his-saww companions, so they would be flung into the Fire’.

فقال عبدالله بن يحيى: يا أمير المؤمنين، قد أفدتني و علمتني، فإن رأيت أن تعرفني ذنبي الذي امتحنت به في هذا المجلس، حتى لا أعود إلى مثله؟ فقال: تركك حين جلست أن تقول: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فجعل الله ذلك لسهوك عما ندبت إليه تمحيصا بما أصابك، أما علمت أن رسول الله (صلى الله عليه و آله) حدثني، عن الله عز و جل أنه قال: كل أمر ذي بال لم يذكر فيه اسم الله، فهو أبتر؟

Abdullah Bin Yahya said, ‘O Amir Al-Momineen-asws! You-asws have benefited me and taught me. So, if you-asws see fit if you-asws could introduce me to my sin which I was Tested with in this sitting, until I do not repeat to the likes of it?’ He-asws said: ‘You neglected, when you sat down, that you should be saying بسم الله الرحمن الرحيم, so Allah-azwj Made that, for your forgetfulness from what you lamented to Him-azwj, as a of what hit you. But, do you not know that Rasool-Allah-saww narrated to me-asws from Allah-azwj Mighty and Majestic that He-azwj Said: “Every matter of significance in which the Name of Allah-azwj is no mentioned, so it would be cut off (unaccomplished)?’

فقلت: بلى- بأبي أنت و أمي- لا أتركها بعدها. قال: إذن تحظى و تسعد

I said, ‘Yes, by my father and my mother (being sacrificed for) you-asws – I will not neglect it after (this)’. He-asws said: ‘Then you would be fortified and happy’.

قال عبدالله بن يحيى: يا أمير المؤمنين، ما تفسير بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ؟ قال: إن العبد إذا أراد أن يقرأ، أو يعمل عملا، فيقول: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أي بهذا الاسم أعمل هذا العمل، فكل عمل يعمله، يبدأ فيه ب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فإنه مبارك له فيه

Abdullah Bin Yahya said, ‘O Amir Al-Momineen-asws! What is the interpretation of بسم الله الرحمن الرحيم?’ He-asws said: ‘The servant, when he wants to recite, or do a deed, so he is saying, بسم الله الرحمن الرحيم, i.e. ‘It is by this Name I am doing this deed’, so every deed he does beginning with بسم الله الرحمن الرحيم, so there would be Blessings for him in it’.[39]

و روي عن النبي (صلى الله عليه و آله) قال: «من قرأ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ بنى الله له في الجنة سبعين ألف قصر من ياقوتة حمراء، في كل قصر سبعون ألف بيت من لؤلؤة بيضاء، في كل بيت سبعون ألف سرير من زبرجدة خضراء، فوق كل سرير سبعون ألف فراش من سندس و إستبرق، و عليه زوجة من حور العين، و لها سبعون ألف ذؤابة، مكللة بالدر و الياقوت

And it has been reported from the Prophet-saww having said: بسم الله الرحمن الرحيم’, Allah-azwj would Build for him in the Paradise seventy thousand castles of red rubies. In each castle would be seventy thousand houses of white pearls. In each house would be seventy thousand beds of green emeralds. On top of each of the beds would be mattresses of silk and brocade upon which would be a wife from the beautiful Houries, and she would have seventy thousand locks of hair crowned with coral and rubies.

مكتوب على خدها الأيمن: محمد رسول الله، و على خدها الأيسر: علي ولي الله، و على جبينها الحسن، و على ذقنها: الحسين، و على شفتيها: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ». قلت: يا رسول الله، لمن هذه الكرامة؟ قال: لمن يقول بالحرمة و التعظيم: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

It will be written on her (Houries) right cheek, ‘محمد رسول الله’ (Muhammad-saww the Rasool-saww of Allah-azwj), and upon her left cheek, ‘علي ولي الله’ (Ali-asws the Guardian from Allah-azwj), and upon her forehead, ‘الحسن’ (Al-Hassan-asws), and upon her chin, ‘الحسين’ (Al-Husayn-asws), and upon her lips, ‘بسم الله الرحمن الرحيم’. I said, ‘O Rasool-saww of Allah-azwj! For whom would be this Prestige?’ He-saww said: ‘For the one who says, ‘بسم الله الرحمن الرحيم’ with sanctity and veneration’.[40]

قال الحسن بن خرزاد، و روي عن أبي عبدالله (عليه السلام)، قال: «إذا أم الرجل القوم، جاء شيطان إلى الشيطان الذي هو قريب إلى الإمام، فيقول: هل ذكر الله؟ يعني هل قرأ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فإن قال: نعم، هرب منه، و إن قال: لا، ركب عنق الإمام، و دلى رجليه في صدره، فلم يزل الشيطان إمام القوم حتى يفرغوا من صلاتهم

Al-Hassan Bin Khazad said, ‘It is reported from Abu Abdullah-asws having said: ‘When the man leads the people in Salat, Satan-la comes to one who is the closest to the prayer leader and he-la saying, ‘Did he mention Allah-azwj?’ – meaning, ‘Did he recite بسم الله الرحمن الرحيم?’ So if he says, ‘Yes’, he-la flees from him. But if he says, ‘No’, he-la mounts upon the neck of the prayer leader and dangles his-la legs on his chest. So the Satan-la does not cease to be the prayer leader of the people until they are free from their Salat’’. [41]

Circumstantial Ahadith On ‘Name’

وباسناده إلى امير المؤمنين عليه السلام انه قال وقد سئل ما الفائدة في حروف الهجاء فقال على عليه السلام ما من حرف الا وهو اسم من اسماء الله عزوجل

By its chain up to Amir-ul-Momineen-asws who-asws when asked: ‘What is the benefit of the letters of the Alphabet?’ So Ali-asws said: There is no letter from the letters (of the Arabic Alphabet) but it is a Name from the Names of Allah-azwj the Mighty the Majestic’.[42]

علي بن إبراهيم، عن أبيه، عن النضر بن سويد، عن هشام بن الحكم أنه سأل أبا عبدالله عليه السلام عن أسماء الله واشتقاقها: الله مما هو مشتق؟ قال: فقال لي: يا هشام الله مشتق من إله والاله يقتضي مألوها والاسم غير المسمى، فمن عبد الاسم دون المعنى فقد كفر ولم يعبد شيئا، ومن عبد الاسم والمعنى فقد كفر وعبد اثنين، ومن عبد المعنى دون الاسم فذاك التوحيد أفهمت يا هشام؟ قال: فقلت: زدني

Ali Bin Ibrahim, from his father, from Al-Nazar Bin Suweyd, from Hisham Bin Al-Hakam, who says:

‘I asked Abu Abdullah-asws about the Names of Allah-azwj and their Derivatives, ‘From what has ‘Allah’ been derived from?’ He-asws said to me: ‘O Hisham! ‘Allah’ has been derived from ‘Ilah’ and ‘Alaah’ which necessitates a worshipper and the Name is not the same as the Named. So, the one who worships the Name without the Meaning, so he has blasphemed and has not worshipped anything. And the one who worships the Name and the Meaning, so he has blasphemed as he has worshipped two. And the one who has worshipped the Meaning without the Name, so that is the Oneness (Al-Tawheed). Do you understand, O Hisham?’ I said, ‘Increase it for me’.

قال: إن لله تسعة وتسعين اسما فلو كان الاسم هو المسمى لكان كل اسم منها إلها ولكن الله معنى يدل عليه بهذه الاسماء وكلها غيره، يا هشام الخبز اسم للمأكول والماء اسم للمشروب والثوب اسم للملبوس والنار اسم للمحرق أفهمت يا هشام فهما تدفع به وتناضل به أعداء نا والمتخذين مع الله عزوجل غيره؟ قلت: نعم، قال: فقال: نفعك الله به وثبتك يا هشام

He-asws said: ‘Allah-azwj has ninety nine Names. Had every Name been (the same as) the Named, then every one of them would be a god, but Allah-azwj is Evidenced by these Names, and all of these are other than Him-azwj. O Hisham! The ‘Bread’ is a name of a food and the ‘Water’ is the name of a drink, and the ‘Cloth’ is a name of the garment, and the ‘Fire’ is a name of the incinerators. Do you understand, O Hisham with an understanding by which you can defend against, and struggle against our-asws enemies, and those that take someone else along with Allah-azwj?’ I said, ‘Yes’. He-asws said: ‘May Allah-azwj benefit you by it and Keep you to be steadfast, O Hisham’.

قال هشام فوالله ما قهرني أحد في التوحيد حتى قمت مقامي هذا

Hisham said, ‘By Allah-azwj! No one was able to defeat me regarding Oneness (Al-Tawheed) until he were to stand in this place of mine (reach to my level of understanding)’.[43]

VERSE 2

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ  [2]

The Praise is for Allah the Lord of the Worlds [1:2]

في مجمع البيان وقال رسول الله صلى الله عليه وآله وسلم: ان الله تعالى من على بفاتحة الكتاب إلى قوله: ” الحمدلله رب العالمين ” دعوى أهل الجنة حين شكروا الله حسن الثواب

In Majma Ul Bayaan

‘And Rasool-Allah-saww said: ‘Allah-azwj the Exalted, Favoured upon me-saww with the ‘Opening of the Book’ (Chapter 1) up to his Words The Praise is for Allah the Lord of the worlds [1:2] – This is the call of the people of Paradise in their appreciation to Allah-azwj for the beautiful Rewards’’.[44]

في اصول الكافي باسناده إلى أبى عبد الله عليه السلام قال: من قال أربع مرات إذا اصبح: ” الحمدلله رب العالمين ” فقد ادى شكر يومه، ومن قالها إذا امسى فقد ادى شكر ليلته

In Usool Al-Kafi by his chain up to –

Abu Abdullah-asws having said: ‘The one who recites [1:2] الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَfour times every morning, has given his thanks for his day, and one who says it in the evening has given his thanks for his night’.[45]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن بعض أصحابنا، عن محمد بن هشام، عن ميسر، عن أبي عبدالله (عليه السلام)، قال: «شكر النعمة اجتناب المحارم، و تمام الشكر قول الرجل: الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Hisham, from Maysar,

(It has been narrated) from Abu Abdullah-asws having said: ‘Appreciation of the Bounties is to keep away from the Prohibitions, and completion of appreciation is the words of the man, The Praise is for Allah the Lord of the worlds[1:2].[46]

على بن ابراهيم عن ابيه عن ابن ابى عمير عن بعض اصحابه قال: عطس رجل عند أبى جعفر عليه السلام فقال: الحمدلله فلم يسمته أبو جعفر عليه السلام وقال: نقصنا، حقنا ثم قال إذا عطس أحدكم فليقل: الحمدلله رب العالمين وصلى الله على محمد وأهل بيته، قال فقال الرجل فسمته أبو جعفر عليه السلام

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions who said,

‘A man sneezed in the presence of Abu Ja’far-asws and said: ‘The Praise is for Allah-azwj!” So when he was silent, Abu Ja’far-asws said: ‘He has been deficient in our-asws rights’. The he-asws said: ‘Whenever one of you sneezes, he should immediately say [1:2] الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَThe Praise is for Allah the Lord of the worlds, and Salutations of Allah-azwj be upon Muhammad-saww and the People-asws his-saww Household-asws’ (Salawat). He (the narrator) said, ‘The man said that Abu Ja’far-asws made him hear it’.[47]

في الكافي على عن أبيه عن عبد الله بن المغيرة عن جميل عن أبى عبد الله عليه السلام قال: إذا كنت خلف امام فقرأ الحمد وفرغ من قراءتها فقل أنت: الحمد لله رب العالمين ولا تقل آمين

In Al-Kafi – Ali from his father, from Abdullah Bin Mugheira, from Jameel,

(It has been narrated) from Abu Abdullah-asws having said: ‘If you were to be behind the prayer leader, so when recites Al-Hamd, and when he is free from recitation of Al-Hamd, you should say [1:2]الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ’, but do not say ‘Ameen’.[48]

علي بن إبراهيم، قال: حدثني أبي، عن محمد بن أبي عمير، عن النضر بن سويد، عن أبي بصير، عن أبي عبدالله (عليه السلام) في قوله: الْحَمْدُ لِلَّهِ قال: «الشكر لله». و في قوله: رَبِّ الْعالَمِينَ قال: «خالق الخلق. الرَّحْمنِ بجميع خلقه الرَّحِيمِ بالمؤمنين خاصة

Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Al-Nazar Bin Suweyd, from Abu Baseer, who has narrated:

‘From Abu Abdullah-asws regarding His-azwj Words: The Praise is for Allah [1:2]. He-asws said: ‘The appreciation to Allah-azwj’. And regarding His-azwj Words: the Lord of the Worlds, he-asws said: ‘Creator of the creatures.’ The Beneficent [1:3] – with all of the creatures and The Merciful – with the Momineen in particular’.

مالِكِ يَوْمِ الدِّينِ قال: «يوم الحساب، و الدليل على ذلك قوله: وَ قالُوا يا وَيْلَنا هذا يَوْمُ الدِّينِ  يعني يوم الحساب». إِيَّاكَ نَعْبُدُ «مخاطبة الله عز و جل و وَ إِيَّاكَ نَسْتَعِينُ مثله». اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ قال: «الطريق، و معرفة الإمام

Master of the Day of Reckoning [1:4], he-asws said: ‘The Day of Reckoning, and the evidence upon that are His-azwj Words: And they shall say: O woe unto us! This is the Day of the Religion [37:20], meaning the Day of the Reckoning. (It is) You we worship [1:5], he-asws said: ‘Addressing Allah-azwj Mighty and Majestic”, And You do we seek Assistance (from), similarly’. Guide us to be on the Straight Path” [1:5], he-asws said: ‘The ‘الطريق’ and ‘معرفة’ – the path and the recognition of the Imam-asws’.[49]

قَوْلُهُ تَعَالَى: «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ» قَالَ الْإِمَامُ ع: جَاءَ رَجُلٌ إِلَى الرِّضَا ع فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ» مَا تَفْسِيرُهُ قَالَ ع: لَقَدْ حَدَّثَنِي أَبِي، عَنْ جَدِّي عَنِ الْبَاقِرِ، عَنْ زَيْنِ الْعَابِدِينَ ع أَنَّ رَجُلًا جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ: أَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ» مَا تَفْسِيرُهُ

The Imam-asws said: ‘A person came to Al-Reza-asws and said: ‘O son-asws of the Rasool-Allah-saww, inform me about the Words of Allah-azwj [1:2] الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ, what is its explanation?’ He-asws said: ‘My father-asws narrated to me-asws from my forefathers-asws Al-Baqir-asws from Zayn-ul-Abideen-asws that a person came to Amir-ul-Momineen-asws and said: ‘Inform me about the Words of Allah-azwj
[1:2] الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ’, what is its interpretation?’

فَقَالَ: «الْحَمْدُ لِلَّهِ» هُوَ أَنْ عَرَّفَ اللَّهُ عِبَادَهُ بَعْضَ نِعَمِهِ عَلَيْهِمْ جُمَلًا، إِذْ لَا يَقْدِرُونَ عَلَى مَعْرِفَةِ جَمِيعِهَا بِالتَّفْصِيلِ، لِأَنَّهَا أَكْثَرُ مِنْ أَنْ تُحْصَى أَوْ تُعْرَفَ

He-asws said: “The Praise is for Allah” – it is the recognition by him of some of Allah-azwj’s Bounties to him, in summary, as he does not have the ability to recognise all of them in detail, because they are too numerous to list or recognise’.

فَقَالَ لَهُمْ: قُولُوا: «الْحَمْدُ لِلَّهِ» عَلَى مَا أَنْعَمَ بِهِ‏ عَلَيْنَا. (رَبِّ الْعالَمِينَ) وَ هُمُ الْجَمَاعَاتُمِنْ كُلِّ مَخْلُوقٍ، مِنَ الْجَمَادَاتِ، وَ الْحَيَوَانَاتِ: فَأَمَّا الْحَيَوَانَاتُ، فَهُوَ يَقْلِبُهَا فِي قُدْرَتِهِ، وَ يَغْذُوهَا مِنْ رِزْقِهِ، وَ يَحُوطُهَا بِكَنَفِهِ وَ يُدَبِّرُ كُلًّا مِنْهَا بِمَصْلَحَتِهِ

He-asws said to them: ‘Say the Words The Praise is for Allah [1:2] for the Bounties that have been Bestowed.’ The Lord of the worlds includes the communities of all creatures from the vegetation and animals. As for the animals, He-azwj has placed in their hearts ability to fend for themselves and also all about for their betterment.

وَ أَمَّا الْجَمَادَاتُ فَهُوَ يُمْسِكُهَا بِقُدْرَتِهِ، يُمْسِكُ مَا اتَّصَلَ مِنْهَا أَنْ يَتَهَافَتَ، وَ يُمْسِكُ الْمُتَهَافِتَ مِنْهَا أَنْ يَتَلَاصَقوَ يُمْسِكُ السَّماءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ‏، وَ يُمْسِكُ الْأَرْضَ أَنْ تَنْخَسِفَ إِلَّا بِأَمْرِهِ، إِنَّهُ بِعِبَادِهِ رَءُوفٌ رَحِيمٌ

And as for the vegetation, He-azwj Maintains it by His-azwj Power, and Maintains it, and Holds the sky so that it does not fall down on the earth except by His-azwj Permission, and the earth does not collapse except by His-azwj Command, He-azwj is Gracious and Merciful to His-azwj servants.’

قَالَ ع: وَ (رَبِّ الْعالَمِينَ) مَالِكُهُمْ وَ خَالِقُهُمْ- وَ سَائِقُ أَرْزَاقِهِمْ، إِلَيْهِمْ، مِنْ حَيْثُ يَعْلَمُونَ، وَ مِنْ حَيْثُ لَا يَعْلَمُونَ. فَالرِّزْقُ مَقْسُومٌ، وَ هُوَ يَأْتِي ابْنَ آدَمَ عَلَى أَيِّ سِيرَةٍ سَارَهَا مِنَ الدُّنْيَا، لَيْسَ لِتَقْوَى مُتَّقٍ بِزَائِدَةٍ، وَ لَا لِفُجُورِ فَاجِرٍ بِنَاقِصَةٍ، وَ بَيْنَهُ وَ بَيْنَهُ سِتْرٌ وَ هُوَ طَالِبُهُ. وَ لَوْ أَنَّ أَحَدَكُمْ يَفِرُّ مِنْ‏ رِزْقِهِ لَطَلَبَهُ رِزْقُهُ كَمَا يَطْلُبُهُ الْمَوْتُ

He-asws said: ‘And رَبِّ الْعَالَمِينَmeans that He-azwj is their Master and their Creator and gives them sustenance from whether they know whether they know not. Sustenance has been categorised, and He-azwj gives to the son of Adam-as equally regardless of which way he adopts. The pious does not get more due to his piety nor does the mischief maker get less due to his mischief. Between him and his sustenance that he strives for there is a veil. If any of you do not go and seek his sustenance, then sustenance will seek him out like death seeks him out.

قَالَ [أَمِيرُ الْمُؤْمِنِينَ ع‏]: فَقَالَ اللَّهُ تَعَالَى لَهُمْ: قُولُوا: «الْحَمْدُ لِلَّهِ» عَلَى مَا أَنْعَمَ بِهِ عَلَيْنَا، وَ ذَكَرَنَا بِهِ مِنْ خَيْرٍ فِي كُتُبِ الْأَوَّلِينَ مِنْ قَبْلِ أَنْ نَكُونَ. فَفِي هَذَا إِيجَابٌ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ لِمَا فَضَّلَهُ وَ فَضَّلَهُمْ، وَ عَلَى شِيعَتِهِمْ أَنْ يَشْكُرُوهُ بِمَا فَضَّلَهُمْ [بِهِ عَلَى غَيْرِهِمْ‏]

Amir-ul-Momineen-asws said: ‘Allah-azwj Said to them, ‘Be saying The Praise is for Allah [1:2] for the Bounties that have been given to you, and We-azwj have Mentioned it with it the good in the Former Books beforehand. So in this is an obligation to Muhammad-saww and his-saww Progeny-asws that they-asws been Favoured with to be above all others and their-asws Shias, that they should be thankful with what they have been Favoured by being above all others except for them-asws.’[50]

و روي أن رجلا يسمى عبد الرحمن، كان معلما للأولاد في المدينة، فعلم ولدا للحسين (عليه السلام) يقال له جعفر، فعلمه الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ فلما قرأها على أبيه الحسين (عليه السلام) استدعى المعلم، و أعطاه ألف دينار و ألف حلة، و حشا فاه درا، فقيل له في ذلك؟ فقال (عليه السلام): «و أنى تساوي عطيتي هذه بتعليمه ولدي الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ؟

And it is reported that a man called Abdul Rahman was a teacher for the children in Al-Medina, and he taught a son of Al-Husayn-asws, called Ja’far. So he taught him The Praise is for Allah the Lord of the worlds [1:2]. So when he recited it to his father Al-Husayn-asws, he-asws called the teacher over and gave him a thousand Dinar and a thousand garments and filled his mouth with gems. It was said to him-asws, ‘(All this) regarding that?’ So he-asws said: ‘And did I-asws even equalise my-asws gift to this one for his teaching my-asws son The Praise is for Allah the Lord of the worlds!’ [1:2].[51]

VERSE 3

الرَّحْمـنِ الرَّحِيمِ [3]

The Beneficent, the Merciful [1:3].

في مجمع البيان وروى أبو سعيد الخدرى عن النبي صلى الله عليه وآله ان عيسى بن مريم قال: الرحمن رحمن الدنيا، والرحيم رحيم الاخرة

In Majma Ul Bayan and the narrator Abu Saeed Al-Khudhry,

(It has been narrated) from the Holy Prophet-saww: ‘Isa-as Bin Maryam-as said: ‘The Beneficent is Beneficent in the world, and The Merciful is Merciful in the Hereafter’ [1:3].[52]

في تفسير على بن ابراهيم في الموثق عن ابى عبد الله عليه السلام انه قال: بعد ان شرح الحمدلله رب العالمين ” الرحمن ” بجميع خلقه ” الرحيم ” بالمؤمنين خاصة مالك يوم الدين قال يوم الحساب

In the commentary of Ali Bin Ibrahim In Al-Mowthiq,

(It has been narrated) from Abu Abdullah-asws who-asws said after the explanation of The Praise is for Allah the Lord of the worlds [1:2]: ‘The Beneficent to all of His-azwj creation, The Merciful to the Believers in particular. Master of the Day of Reckoning [1:4] – Day of Reckoning’.[53]

وروى عن الصادق عليه السلام انه قال: الرحمن اسم خاص بصفة عامة والرحيم اسم عام بصفة خاصة

And it has been narrated from Al-Sadiq-asws: ‘The Beneficent is a special Name with general Characteristics, and the Merciful is a general Name with special Characteristics’.[54]

في نهج البلاغة: رحيم لا يوصف بالرقة

In Nahj-ul-Balagah: ‘Merciful, Whose Mercy is indescribable’.[55]

في كتاب الاهليلجة قال الصادق عليه السلام: ان الرحمة وما يحدث لنا منها شفقة ومنها جود، وان رحمة الله ثوابه لخلقه وللرحمة من العباد شيئان أحدهما يحدث في القلب الرأفة والرقة لما يرى بالمرحوم من الضر والحاجة وضروب البلاء والاخر ما يحدث منا بعد الرأفة واللطف على المرحوم والمعرفة منا بما نزل به، وقد يقول القائل ! انظر إلى رحمة فلان وانما يريد الفعل الذى حدث عن الرقة التى في قلب فلان وانما يضاف إلى الله عزوجل من فعل ما حدث عنا من هذه الاشياء واما المعنى الذى في القلب فهو منفى عن الله كما وصف عن نفسه، فهو رحيم لارحمة رقة

In the book Al-Ahliyaljat, Al-Sadiq-asws said: ‘Verily the mercy which is referred to us-asws, from that is pathos and generosity, and the Mercy of Allah-azwj is His-azwj Reward to His-azwj creation. And, the mercy of the servants is when one of the two things happens. One of this is the clemency and tenderness he feels in his heart when he sees someone in adversity and need and struck by affliction. And another, when he is told about a deceased and he feels compassion and kindness to him and the speakers would say, ‘Look at the mercy of that person’. And he wanted to act based upon the tenderness in his heart for that person, and it is more with Allah-azwj the Mighty and Majestic than what happens with us from this thing, for Allah-azwj is far from having an organ, like the description of Himself, for He-azwj is Merciful, and His-azwj Mercy is not a creation’.[56]

قَالَ الْإِمَامُ ع‏ «الرَّحْمنِ»: الْعَاطِفِ عَلَى خَلْقِهِ بِالرِّزْقِ، لَا يَقْطَعُ عَنْهُمْ مَوَادَّ رِزْقِهِ، وَ إِنِ انْقَطَعُوا عَنْ طَاعَتِهِ. «الرَّحِيمِ» بِعِبَادِهِ الْمُؤْمِنِينَ فِي تَخْفِيفِهِ عَلَيْهِمْ طَاعَاتِهِ وَ بِعِبَادِهِ الْكَافِرِينَ فِي الرِّفْقِ بِهِمْ- فِي دُعَائِهِمْ إِلَى مُوَافَقَتِهِ

The Imam (Hassan Al-Askari-asws) said: ‘The Beneficent – He-azwj Gives sustenance to His-azwj creation which never gets cut off even if they cut off their obedience to Him-azwj. The Merciful – With the Momineen servants. He-azwj makes their obedience easy for them, and for the disbelieving servants, approves their supplications with Kindness.’

قَالَ: وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: «الرَّحْمنِ» هُوَ الْعَاطِفُ عَلَى خَلْقِهِ بِالرِّزْقِ. قَالَ: وَ مِنْ رَحْمَتِهِ- أَنَّهُ لَمَّا سَلَبَ الطِّفْلَ قُوَّةَ النُّهُوضِ وَ التَّغَذِّي- جَعَلَ تِلْكَ الْقُوَّةَ فِي أُمِّهِ، وَ رَقَّقَهَا عَلَيْهِ لِتَقُومَ بِتَرْبِيَتِهِ وَ حَضَانَتِهِ، فَإِنْ قَسَا قَلْبُ أُمٍّ مِنَ الْأُمَّهَاتِ- أَوْجَبَ تَرْبِيَةَ هَذَا الطِّفْلِ [وَ حَضَانَتَهُ‏] عَلَى سَائِرِ الْمُؤْمِنِينَ، وَ لَمَّا سَلَبَ بَعْضَ الْحَيَوَانَاتِ قُوَّةَ التَّرْبِيَةِ لِأَوْلَادِهَا، وَ الْقِيَامِ بِمَصَالِحِهَا، جَعَلَ تِلْكَ الْقُوَّةَ فِي الْأَوْلَادِ لِتَنْهَضَ حِينَ تُولَدُ وَ تَسِيرَ إِلَى رِزْقِهَا الْمُسَبَّبِ‏ لَهَا

He-asws said: ‘Amir-Al-Momineen-asws said: ‘The Beneficent – He-azwj Gives sustenance to His-azwj creation. It is His-azwj Mercy that when a child does not yet have the strength to run around and acquire its sustenance, He-azwj Gives that strength to his mother so that she can look after the child. And if the mother does not look after the child then it becomes more than obligatory for the rest of the Momineen to look after the child. Some animals have not been given this instinct to look after their young ones and so they start looking for their own sustenance very shortly after birth.

قَالَ ع: وَ تَفْسِيرُ قَوْلِهِ عَزَّ وَ جَلَ‏ «الرَّحْمنِ»: أَنَّ قَوْلَهُ‏ «الرَّحْمنِ» مُشْتَقٌّ مِنَ الرَّحْمَةِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَنَا «الرَّحْمَنُ». وَ هِيَ [مِنَ‏] الرَّحِمِ شَقَقْتُ لَهَا اسْماً مِنِ اسْمِي، مَنْ وَصَلَهَا وَصَلْتُهُ، وَ مَنْ قَطَعَهَا قَطَعْتُهُ

He-asws said in the explanation of ‘الرحمن’ The Beneficent: ‘The Word ‘Beneficent’ has been derived from the Mercy. I heard the Rasool Allah-saww saying: Allah-azwj Said: “I-azwj am ‘The Beneficent’ and it is derived from the Mercy, a Name from My-azwj Names. Whoever connects to it I-azwj shall be Connected to him, and whoever cuts himself from it then I-azwj shall cut him off from My-azwj Mercy.’

ثُمَّ قَالَ عَلِيٌّ ع: أَ وَ تَدْرِي مَا هَذِهِ الرَّحِمُ- الَّتِي مَنْ وَصَلَهَا وَصَلَهُ الرَّحْمَنُ، وَ مَنْ قَطَعَهَا قَطَعَهُ الرَّحْمَنُ فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ: حَثَّ بِهَذَا كُلَّ قَوْمٍ عَلَى أَنْ يُكْرِمُوا أَقْرِبَاءَهُمْ‏  وَ يَصِلُوا أَرْحَامَهُمْ

Then Ali-asws said: ‘Do you know what this Mercy is that whoever connects to it is connected to the Beneficent?’ They said: ‘O Amir-Al-Momineen-asws! ‘Every community has been urged by this to honour their relatives and maintain good relations with them.’

فَقَالَ لَهُمْ: أَ يَحُثُّهُمْ عَلَى أَنْ يَصِلُوا أَرْحَامَهُمُ الْكَافِرِينَ، وَ أَنْ يُعَظِّمُوا مَنْ حَقَّرَهُ اللَّهُ، وَ أَوْجَبَ احْتِقَارَهُ مِنَ الْكَافِرِينَ قَالُوا: لَا-، وَ لَكِنَّهُ حَثَّهُمْ عَلَى صِلَةِ أَرْحَامِهِمُ الْمُؤْمِنِينَ. قَالَ: فَقَالَ: أَوْجَبَ حُقُوقَ أَرْحَامِهِمْ، لِاتِّصَالِهِمْ بِآبَائِهِمْ وَ أُمَّهَاتِهِمْ قُلْتُ: بَلَى يَا أَخَا رَسُولِ اللَّهِ. قَالَ: فَهُمْ إِذَنْ إِنَّمَا يَقْضُونَ فِيهِمْ‏ حُقُوقَ الْآبَاءِ وَ الْأُمَّهَاتِ

Imam-asws said to them: ‘Have any of them obligated to maintain good relations with the disbelievers, and respect the ones whom He-azwj Has Belittled, and Enjoined the contempt of the disbelievers?’ They said: ‘No, but we have been urged to have good relations with the Momineen.’ He-asws said: ‘Has He-azwj not has Enjoined this due to their connection with their fathers and mothers?’ They said: Yes, O brother-asws of the Messenger-saww of Allah-azwj.’ He-asws said: ‘Understand then, that by doing this they are making up the rights of their mothers and fathers.’

قُلْتُ: بَلَى يَا أَخَا رَسُولِ اللَّهِ ص. قَالَ: فَآبَاؤُهُمْ وَ أُمَّهَاتُهُمْ- إِنَّمَا غَذَّوْهُمْ فِي الدُّنْيَا- وَ وَقَوْهُمْ مَكَارِهَهَا، وَ هِيَ نِعْمَةٌ زَائِلَةٌ، وَ مَكْرُوهٌ يَنْقَضِي، وَ رَسُولُ رَبِّهِمْ سَاقَهُمْ إِلَى نِعْمَةٍ دَائِمَةٍ لَا تَنْقَضِي، وَ وَقَاهُمْ مَكْرُوهاً مُؤَبَّداً لَا يَبِيدُ، فَأَيُّ النِّعْمَتَيْنِ أَعْظَمُ قُلْتُ: نِعْمَةُ رَسُولِ اللَّهِ ص أَعْظَمُ وَ أَجَلُّ وَ أَكْبَرُ

They said: ‘Yes O brother-asws of Rasool-Allah-saww.’ He-asws said: ‘Their fathers and mothers provide them with sustenance in this world and prevent them from the abhorrent and this is a declining bounty while the Rasool-Allah-saww gave them everlasting bounties and saved them from eternal difficulties, so which is a greater bounty?’  The bounty of the Rasool-Allah-saww is greater and larger.’

قَالَ: فَكَيْفَ يَجُوزُ أَنْ يَحُثَّ عَلَى قَضَاءِ حَقِّ- مَنْ صَغَّرَ [اللَّهُ‏] حَقَّهُ، وَ لَا يَحُثَّ عَلَى قَضَاءِ حَقِّ مَنْ كَبَّرَ [اللَّهُ‏] حَقَّهُ قُلْتُ: لَا يَجُوزُ ذَلِكَ. قَالَ: فَإِذاً حَقُّ رَسُولِ اللَّهِ ص أَعْظَمُ مِنْ حَقِّ الْوَالِدَيْنِ، وَ حَقُّ رَحِمِهِ أَيْضاً أَعْظَمُ مِنْ حَقِّ رَحِمِهِمَا، فَرَحِمُ رَسُولِ اللَّهِ ص‏ أَوْلَى بِالصِّلَةِ، وَ أَعْظَمُ فِي الْقَطِيعَةِ

He-asws said: ‘How can it be that He-azwj should Urge the fulfilment of a smaller right and does not Urge the fulfilment of a greater right? That is not possible. The right of the Rasool Allah-saww is greater that the right of the parents and the right of his-saww relatives also is greater than the right of their own relatives. So, the maintenance of relations with the relatives of the Rasool Allah-saww is greater and more highly prohibited to be cut off.

فَالْوَيْلُ كُلُّ الْوَيْلِ لِمَنْ قَطَعَهَا، وَ الْوَيْلُ كُلُّ الْوَيْلِ لِمَنْ لَمْ يُعَظِّمْ حُرْمَتَهَا. أَ وَ مَا عَلِمْتَ أَنَّ حُرْمَةَ رَحِمِ رَسُولِ اللَّهِ ص حُرْمَةُ رَسُولِ اللَّهِ، وَ أَنَّ حُرْمَةَ رَسُولِ اللَّهِ حُرْمَةُ اللَّهِ تَعَالَى، وَ أَنَّ اللَّهَ أَعْظَمُ حَقّاً مِنْ كُلِّ مُنْعِمٍ سِوَاهُ، وَ أَنَّ كُلَّ مُنْعِمٍ سِوَاهُ إِنَّمَا أَنْعَمَ حَيْثُ قَيَّضَهُ لِذَلِكَ‏ رَبُّهُ، وَ وَفَّقَهُ لَهُ

So woe upon woe be on the one who cuts it off, and woe upon woe be on the one does not respect his-saww relatives. Do you not know that the sanctity of the relatives of the Rasool Allah-saww is the sanctity of the Rasool Allah-saww and that the sanctity of the Rasool Allah-saww is the sanctity of Allah-azwj? Surely, Allah-azwj’s Right is greater than all, even from all the Bounties of His-azwj, and every bounty apart from it. But rather, He-azwj Chooses where it is destined to be for He-azwj is it’s Lord-azwj, and that Bounty is compatible with him.’

أَ مَا عَلِمْتَ مَا قَالَ اللَّهُ تَعَالَى لِمُوسَى بْنِ عِمْرَانَ قُلْتُ: بِأَبِي أَنْتَ وَ أُمِّي مَا الَّذِي قَالَ لَهُ‏ قَالَ ع: قَالَ اللَّهُ تَعَالَى: يَا مُوسَى أَ تَدْرِي مَا بَلَغَتْ بِرَحْمَتِي‏ إِيَّاكَ فَقَالَ مُوسَى: أَنْتَ أَرْحَمُ بِي مِنْ أَبِي وَ أُمِّي

Do you not know what Allah-azwj Said to Musa-as Bin Imran-as?’ I said, ‘May my father and mother be sacrificed for you-asws, what was it that He-azwj Said to him-as?’ He-asws said: ‘Allah-azwj the High Said: ‘O Musa-as! Do you know what has reached to you-as of My-azwj Mercy?’ Musa-as said: ‘You-azwj are more Merciful to me-as than my father and mother.’

قَالَ اللَّهُ تَعَالَى: يَا مُوسَى وَ إِنَّمَا رَحِمَتْكَ أُمُّكَ لِفَضْلِ رَحْمَتِي، فَأَنَا الَّذِي رَقَّقْتُهَا عَلَيْكَ، وَ طَيَّبْتُ قَلْبَهَا لِتَتْرُكَ طَيِّبَ وَسَنِهَا لِتَرْبِيَتِكَ، وَ لَوْ لَمْ أَفْعَلْ ذَلِكَ بِهَا لَكَانَتْ هِيَ وَ سَائِرُ النِّسَاءِ سَوَاءً

Allah-azwj the High Said: ‘O Musa-as! But rather, the mercy of your mother to you-as was a Grace of My-azwj Mercy, and it was I-azwj Who inclined her towards you-as, and Refined her heart to avoid her rest for your upbringing, and if I-azwj had not Done that with her, then she would have been to you like any other woman.’[57]

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏: إِنَّ الرَّحِمَ الَّتِي اشْتَقَّهَا اللَّهُ عَزَّ وَ جَلَّ مِنْ رَحْمَتِهِ بِقَوْلِهِ: أنا «الرَّحْمَنِ» هِيَ‏رَحِمُ مُحَمَّدِ ص‏، وَ إِنَّ مِنْ إِعْظَامِ اللَّهِ إِعْظَامِ مُحَمَّدٍ ص وَ إِنَّ مِنْ إِعْظَامِ مُحَمَّدٍ ص إِعْظَامَ رَحِمِ مُحَمَّدٍ، وَ إِنَّ كُلَّ مُؤْمِنٍ وَ مُؤْمِنَةٍ مِنْ شِيعَتِنَا هُوَ مِنْ رَحِمِ مُحَمَّدٍ وَ إِنَّ إِعْظَامَهُمْ مِنْ إِعْظَامِ مُحَمَّدٍ ص

Then Amir-Al-Momineen-asws said: The Mercy which Allah-azwj Mighty and Majestic has Derived with His Mercy in His-azwj Words “I am The Beneficent” – This is for the relatives of Muhammad-saww, and whoever considers Allah-azwj to be Great has considered Muhammad-saww to be so, and whoever magnified Muhammad-saww has magnified relatives of Muhammad-saww, and that all Believing men and Believing women from our-asws Shias are from the relatives of Muhammad-saww and respecting them is to respect Muhammad-saww.

فَالْوَيْلُ لِمَنِ اسْتَخَفَّ بِشَيْ‏ءٍ مِنْ حُرْمَةِ مُحَمَّدٍ ص، وَ طُوبَى لِمَنْ عَظَّمَ حُرْمَتَهُ، وَ أَكْرَمَ رَحِمَهُ وَ وَصَلَهَا

So, woe be upon the one who belittles anything from the sanctity of Muhammad-saww, and good news is for the one who respects his-saww sanctity, and honours his-saww relatives, and maintains good relations with them.’[58]

قَالَ الْإِمَامُ ع‏ وَ أَمَّا قَوْلُهُ تَعَالَى‏ «الرَّحِيمِ» (فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ:) رَحِيمٌ بِعِبَادِهِ الْمُؤْمِنِينَ، وَ مِنْ رَحْمَتِهِ أَنَّهُ خَلَقَ مِائَةَ رَحْمَةٍ، وَ جَعَلَ مِنْهَا رَحْمَةً وَاحِدَةً فِي الْخَلْقِ كُلِّهِمْ، فَبِهَا يَتَرَاحَمُ النَّاسُ، وَ تَرَحَّمُ الْوَالِدَةُ وَلَدَهَا، وَ تَحْنُو الْأُمَّهَاتُ مِنَ الْحَيَوَانَاتِ عَلَى أَوْلَادِهَا

The Imam-asws said: ‘And as for the Words of Allah-azwj The Merciful – Amir-Al-Momineen-asws said: ‘He-azwj is Merciful to His-azwj Momin servants. And from His-azwj Mercy He-azwj Created a hundred Mercies and He-azwj Allocated one of it to all of the creatures, and from that people are merciful towards each other, and the mother is merciful to her child, and the mothers of the animals are merciful to their young ones.’

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَضَافَ هَذِهِ الرَّحْمَةَ [الْوَاحِدَةَ] إِلَى تِسْعٍ وَ تِسْعِينَ رَحْمَةً فَيَرْحَمُ بِهَا أُمَّةَ مُحَمَّدٍ ص، ثُمَّ يُشَفِّعُهُمْ فِيمَنْ يُحِبُّونَ لَهُ الشَّفَاعَةَ مِنْ أَهْلِ الْمِلَّةِ حَتَّى أَنَّ الْوَاحِدَ لَيَجِي‏ءُ إِلَى مُؤْمِنٍ مِنَ الشِّيعَةِ، فَيَقُولُ: اشْفَعْ لِي

When it will be the Day of Judgement, He-azwj will Increase this One Mercy to the other ninety nine parts and be Merciful by it upon the community of Muhammad-saww and will Accept the intercession for those that they love to intercede with to the extent that one will come to a Momin from the Shias and will be saying, ‘Intercede for me’.

فَيَقُولُ: وَ أَيُّ حَقٍّ لَكَ عَلَيَّ فَيَقُولُ: سَقَيْتُكَ يَوْماً مَاءً. فَيَذْكُرُ ذَلِكَ، فَيَشْفَعُ لَهُ، فَيُشَفَّعُ فِيهِ، وَ يَجِيئُهُ آخَرُ- فَيَقُولُ: إِنَّ لِي عَلَيْكَ حَقّاً، فَاشْفَعْ لِي. فَيَقُولُ: وَ مَا حَقُّكَ عَلَيَّ فَيَقُولُ: اسْتَظْلَلْتَ بِظِلِّ جِدَارِي سَاعَةً فِي يَوْمٍ حَارٍّ. فَيَشْفَعُ لَهُ، فَيُشَفَّعُ فِيهِ، وَ لَا يَزَالُ يَشْفَعُ‏ حَتَّى يُشَفَّعَ فِي جِيرَانِهِ وَ خُلَطَائِهِ وَ مَعَارِفِهِ، فَإِنَّ الْمُؤْمِنَ أَكْرَمُ عَلَى اللَّهِ مِمَّا تَظُنُّونَ‏

He will say, ‘What right do you have over me?’ He will say: ‘I quenched your thirst with water one day.’ So he will remember that and intercede for him. Another one will come and say, ‘I have a right over you, so intercede for me’. He will say, ‘And what is your right over me?’ He will say: ‘You rested for a while under the shadow of my wall for a while on a hot day.’ He will intercede for him for that. This intercession will not cease until it cover his neighbours and familiar people, for the Momin is more prestigious in the Presence of Allah-azwj than what you can imagine.’[59]

VERSE 4

مَالِكِ يَوْمِ الدِّينِ [4]

Master of the Day of Reckoning[60] [1:4]

عن محمد بن علي الحلبي، عن أبي عبد الله (عليه السلام) أنه كان يقرأ: مالِكِ يَوْمِ الدِّينِ

From Muhammad Bin Ali Al-Halby,

(It has been narrated) from Abu Abdullah-asws, that he-asws used to recite: ‘مالِكِ يَوْمِ الدِّينِ’ “Master (Maalik) of the Day of Reckoning”.[61]

في مجمع البيان وقال رسول الله صلى الله عليه وآله ان الله تعالى من على بفاتحة الكتاب إلى قوله و ” مالك يوم الدين ” قال جبرئيل: ما قالها مسلم الا صدقه الله واهل سمائه

In Majma-ul-Bayaan

And Rasool-Allah-saww said: ‘Verily, Allah-azwj has Favoured me-saww with the ‘Opening of the Book’ (Chapter 1) up to His-azwj Words Master of the Day of Reckoning [1:4]. Jibraeel-as said: ‘No Muslim (Submitter) says this but Allah-azwj and the inhabitants of the sky ratify him’.[62]

في اصول الكافي باسناده إلى الزهري قال: كان على بن الحسين عليه السلام إذا قرأ مالك يوم الدين يكررها حتى يكاد أن يموت

In Usool Al-Kafi by its chain going up to Al-Zuhry who said:

‘Whenever Ali-asws Bin Al-Husayn-asws recited Master of the Day of Reckoning [1:4], he-asws would repeat it so many times until as he-asws would almost be dying (collapsing)’.[63]

قَالَ الْإِمَامُ ع‏ (مالِكِ يَوْمِ الدِّينِ) أَيْ قَادِرٌ عَلَى إِقَامَةِ يَوْمِ الدِّينِ، وَ هُوَ يَوْمُ الْحِسَابِ، قَادِرٌ عَلَى تَقْدِيمِهِ عَلَى وَقْتِهِ، وَ تَأْخِيرِهِ بَعْدَ وَقْتِهِ، وَ هُوَ الْمَالِكُ أَيْضاً فِي يَوْمِ الدِّينِ، فَهُوَ يَقْضِي بِالْحَقِ‏، لَا يَمْلِكُ الْحُكْمَ وَ الْقَضَاءَ فِي ذَلِكَ الْيَوْمِ مَنْ يَظْلِمُ وَ يَجُورُ، كَمَا فِي الدُّنْيَا مَنْ يَمْلِكُ الْأَحْكَامَ

The Imam (Hassan Al-Askari-asws) said: Master of the Day of Reckoning [1:4] – ‘Yes, He-azwj is Powerful enough to establish the ‘Yawm Al-Deen’, and this is the Day of Reckoning, and He-azwj is Powerful enough to Bring it forward or Move it back from its pre-Determined time, and He-azwj is the Master as well during that Day and will be Judging with the Truth. There will be no authority on that Day for those who used to be unjust and oppressors in the world from among the rulers, to issue orders like they used to issue in the world.’[64]

VERSE 5

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ [5]

(It is) You we worship and You do we seek Assistance (from) [1:5].

في مجمع البيان قال رسول الله صلى الله عليه وآله: ان الله تعالى من على بفاتحه الكتاب إلى قوله ” اياك نعبد ” اخلاص للعبادة ” واياك نستعين ” افضل ما طلب به العباد حوائجهم

In Majma Ul Bayaan said:

Rasool Allah-saww said: ‘Allah-azwj the Exalted Favoured me-saww by the Opening of the Book (Chapter 1). On His-azwj Words (It is) You we worship – is the sincerity of the worship and You do we seek Help from [1:5] – The worshipper seeks his needs by it’.[65]

قَالَ الْإِمَامُ ع‏ (إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ) قَالَ اللَّهُ تَعَالَى: قُولُوا: يَا أَيُّهَا الْخَلْقُ الْمُنْعَمُ عَلَيْهِمْ. «إِيَّاكَ نَعْبُدُ» أَيُّهَا الْمُنْعِمُ عَلَيْنَا، وَ نُطِيعُكَ مُخْلِصِينَ مَعَ التَّذَلُّلِ وَ الْخُضُوعِ‏ بِلَا رِيَاءٍ، وَ لَا سُمْعَةٍ

The Holy Imam-asws said: (It is) You we worship and You do we seek Assistance (from) [1:5] – “Allah-azwj the Exalted Said: ‘Say! O creatures on whom I have Blessed with Bounties, (It is) You we worship [1:5]. O the One Who has Bestowed bounties upon us, we obey You-azwj sincerely with the pleading and the humbleness without showing off or for reputation.’

وَ «إِيَّاكَ نَسْتَعِينُ» مِنْكَ: نَسْأَلُ الْمَعُونَةَ عَلَى طَاعَتِكَ لِنُؤَدِّيَهَا كَمَا أَمَرْتَ، وَ نَتَّقِيَ مِنْ دُنْيَانَا مَا نَهَيْتَ عَنْهُ، وَ نَعْتَصِمَ- مِنَ الشَّيْطَانِ الرَّجِيمِ، وَ مِنْ سَائِرِ مَرَدَةِ الْجِنِّ وَ الْإِنْسِ مِنَ الْمُضِلِّينَ، وَ مِنَ الْمُؤْذِينَ الظَّالِمِينَ- بِعِصْمَتِكَ‏

You do we seek Assistance (from) [1:5] – We seek help from You-azwj so that we can obey You-azwj as You-azwj have Commanded, and stay away in our world from what You-azwj have Prohibited, and be safe from the Pelted Satan, and from all the Castaway Jinn and the humans, from the straying ones, and from being hurt by the unjust, and being Your-azwj Protection.’[66]

قَالَ الْإِمَامُ الْحَسَنُ بْنُ عَلِيٍّ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: قَالَ رَسُولُ اللَّهِ ص: قَالَ اللَّهُ عَزَّ وَ جَلَّ: قُولُوا «إِيَّاكَ نَسْتَعِينُ» عَلَى طَاعَتِكَ وَ عِبَادَتَكَ، وَ عَلَى دَفْعِ‏ شُرُورِ أَعْدَائِكَ، وَ رَدِّ مَكَايِدِهِمْ، وَ الْمُقَامِ عَلَى مَا أَمَرْتَ‏ بِهِ‏

The Imam Hassan-asws Bin Ali-asws said: ‘Amir-Al-Momineen-asws said: ‘The Rasool-Allah-saww said: ‘Allah-azwj Said: ‘Say You do we seek Assistance (from) [1:5] – For worshipping You-azwj and obeying You-azwj and for Repelling the mischief of Your-azwj enemies and their plots, and staying upon what You-azwj have Commanded with.’[67]

في كتاب الاحتجاج للطبرسي (ره) حديث طويل عن النبي صلى الله عليه وآله وسلم وفيه يقول لاصحابه قولوا ” اياك نعبد ” أي واحدا لانقول كما قالت الدهرية: ان الاشياء لابد ولها وهى دائمة، ولاكما قال الثنوية الذين قالوا ان النور والظلمة هما المدبر ان، ولاكما قال مشركوا العرب ان أوثاننا آلهة، فلا نشرك بك شيئا ولا ندعو من دونك الها كما يقول هؤلاء الكافر، ولا نقول كما تقول اليهود والنصارى ان لك ولدا تعاليت عن ذلك علوا كبيرا

In the book Al-Ihtijaj of Al-Tabarsyar, in a lengthy Hadeeth

(It has been narrated) from the Prophet-saww in which he-saww spoke to his-saww companions regarding the Words (It is) You we worship [1:5]: ‘Yes, One only, and do not say what the Dahriyya (Eternalists) say: ‘Verily all things have no beginning and they are eternal’, or like what the Thanawiyya (Dualists) who say: ‘Verily light and darkness are the two governing forces’, and not like what the Arab Polytheists say: ‘Verily our idols are gods’. So we do not associate any one with You-azwj and we do not call upon anyone apart from You-azwj as God, just like these Infidels, and we do not say like the saying of the Jews and the Christians that there is a son with You-azwj. You-azwj are much Higher and Greater than all this’.[68]

عن الحسن بن محمد بن الجمال، عن بعض أصحابنا، قال

From Al Hassan Bin Muhammad Bin Al Jamal, from one of our companion who said,

بعث عبد الملك بن مروان إلى عامل المدينة أن وجه إلي محمد بن علي بن الحسين، و لا تهيجه، و لا تروعه، و اقض  له حوائجه. و قد كان ورد على عبد الملك رجل من القدرية، فحضر جميع من كان بالشام فأعياهم جميعا، فقال: ما لهذا إلا محمد بن علي، فكتب إلى صاحب المدينة أن يحمل محمد بن علي (عليه السلام) إليه

‘Abdul Malik Bin Marwan sent a message to the office bearers of Al-Medina that they should divert to Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws and to neither irritate him-asws nor intimidate him-asws, and fulfil his-asws needs for him-asws. And it was so that a man from the Qadiriyya[69] has come to Abdul Malik, and the entirety of those who were in Syria had been to him and he had tired all of them. So he (Abdul Malik) said, ‘There isn’t for this one except for Muhammad-asws Bin Ali-asws’. So he wrote to the governor of Al-Medina that he brings Muhammad-asws Bin Ali-asws to him.

فأتاه صاحب المدينة بكتابه، فقال له أبو جعفر (عليه السلام): «إني شيخ كبير، لا أقوى على الخروج، و هذا جعفر ابني يقوم مقامي، فوجهه إليه

The governor of Al-Median came over to him-asws with his letter, but Abu Ja’far-asws said to him: ‘I-asws am very old man, not strong enough upon the going out, and this is Ja’far-asws, my-asws son, standing in my-asws place, therefore divert it to him-asws’.

فلما قدم على الأموي ازدراه لصغره، و كره أن يجمع بينه و بين القدري، مخافة أن يغلبه، و تسامع الناس بالشام بقدوم جعفر لمخاصمة القدري، فلما كان من الغد اجتمع الناس لخصومتهما

When he-asws proceeded upon the Umayyad, he disdained him-asws due to his-asws young age, and disliked it that he should gather between him-asws and the Qadiriyya, fearing that he would overcome him-asws. And the people at Syria had heard of the arrival of Ja’far-asws to debate the Qadiriyya. So when it was the morning, the people gathered for their debate.

فقال الأموي لأبي عبد الله (عليه السلام): إنه قد أعيانا أمر هذا القدري، و إنما كتبت إليك لأجمع بينك و بينه، فإنه لم يدع عندنا أحدا إلا خصمه. فقال: «إن الله يكفيناه

So the Umayyad said to Abu Abdullah-asws, ‘The matter of this Qadiriyya has exhausted us, and rather I had written to you-asws to gather between you-asws and him, for he has not left anyone with us except that he has debated him (and won)’. So he-asws said: ‘Allah-azwj would Suffice us for him’.

قال: فلما اجتمعوا، قال القدري لأبي عبد الله (عليه السلام): سل عما شئت. فقال له: «اقرأ سورة الحمد». قال: فقرأها، و قال الأموي و أنا معه: ما في سورة الحمد علينا! إنا لله و إنا إليه راجعون

He (the narrator) said, ‘So when they had gathered, the Qadiriyya said to Abu Abdullah-asws, ‘Ask about whatever you-asws so desire to’. He-asws said to him: ‘Have you recited Surah Al-Hamd (Chapter 1)?’ He said, ‘I have read it’. And the Umayyad said, ‘And I am with him. What is in Surah Al-Hamd against us? We are for Allah-azwj and to Him-azwj we are returning!’

قال: فجعل القدري يقرأ سورة الحمد حتى بلغ قول الله تبارك و تعالى: إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ فقال له جعفر (عليه السلام): «قف، من تستعين، و ما حاجتك إلى المعونة إن كان الأمر إليك»؟! فبهت الذي كفر، و الله لا يهدي القوم الظالمين

He (the narrator) said, ‘So the Qadiriyya went on to recite Al-Hamd until he reached the Words of Allah-azwj Blessed and High (It is) You we worship and You do we seek Assistance (from) [1:5], and Ja’far-asws said to him: ‘Stop! Who are you seeking assistance (from), and what is your need to the assistance, if the matter was to you (as you are saying it to be)! They have faded, those who disbelieved, and Allah-azwj does not Guide the unjust’’.[70]

VERSE 6

اهدِنَــــا الصِّرَاطَ المُستَقِيمَ [6]

Guide us to the Straight Path [1:6]

و عنه، قال: حدثنا أبي (رحمه الله) قال: حدثنا محمد بن أحمد بن علي بن الصلت، عن عبدالله بن الصلت، عن يونس بن عبد الرحمن، عمن ذكره، عن عبيد الله الحلبي، عن أبي عبد الله (عليه السلام)، قال: «الصراط المستقيم أمير المؤمنين علي (عليه السلام)

And from him, his father, from Muhammad Bin Ahmad Bin Ali Bin Al-Salt, from Abdullah Bin Al-Salt, from Yunus Bin Abdul Rahman, from the one who mentioned it, from Ubeydullah Al-Halby,

(It has been narrated) from Abu Abdullah-asws having said: ‘The Straight Path is Amir-Al-Momineen Ali-asws’.[71]

و عنه: قال: حدثنا محمد بن القاسم الأسترآبادي المفسر، قال: حدثنا يوسف بن محمد بن زياد، و علي بن محمد بن سيار، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام)، في قوله: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ قال: «أدم لنا توفيقك، الذي به أطعناك فيما مضى من أيامنا، حتى نطيعك كذلك في مستقبل أعمارنا

And from him, from Muhammad Bin Al-Qasim Al-Astarabady the commentator, from Yusuf Bin Muhammad Bin Ziyad, and Ali Bin Muhammad Bin Sayaar, from their forefathers,

(It has been narrated) from Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws regarding His-azwj Words: [1:6] ‘اهْدِنَا الصِّراطَ الْمُسْتَقِيمَGuide us to the Straight Path, said: ‘May we remain being inclined to You-azwj, by which we obeyed You-azwj during our bygone days, until we obey You-azwj similarly in the future, in our lifetime.

و الصراط المستقيم هو صراطان: صراط في الدنيا، و صراط في الآخرة فأما الطريق المستقيم في الدنيا، فهو ما قصر عن الغلو، و ارتفع عن التقصير، و استقام فلم يعدل إلى شي‏ء من الباطل. و أما الطريق الآخر، [فهو] طريق المؤمنين إلى الجنة، الذي هو مستقيم، لا يعدلون عن الجنة إلى النار، و لا إلى غير النار سوى الجنة

And The Straight Path [1:6] are two Paths – A Path in the world, and a Path in the Hereafter. As for the Straight road in the world, so it is what is reduced (Takseer) from the exaggeration (Ghuloo), and higher than the reduction (Takseer), and mending of the ways. So do not amend anything towards the falsehood. And as for the other Road, so it is the road of the Believers to the Paradise, on which they are upon, not diverting from the Paradise to the Fire, and not towards anything other than the Fire, apart from the Paradise’.[72]

و عنه، قال: و قال جعفر بن محمد الصادق (عليه السلام) في قوله عز و جل: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ، قال: «يقول: أرشدنا إلى الصراط المستقيم، و أرشدنا للزوم الطريق المؤدي إلى محبتك، و المبلغ دينك، و المانع من أن نتبع أهواءنا فنعطب، أو نأخذ بآرائنا فنهلك

And from him who said,

‘And Ja’far-asws Bin Muhammad Al-Sadiq-asws said regarding the Statement of the Mighty and Majestic: Guide us to the Straight Path [1:6], ‘Guide us to the Straight Path, and Guide us to the road which is necessary to Your-azwj Love, and that which reaches Your-azwj Religion, and that which prevents us from following our own desires for we would be corrupted, or taking to our own opinions, for we would be destroyed’.[73]

و عنه، قال: حدثنا أبي، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن سنان، عن المفضل بن عمر، قال: حدثني ثابت الثمالي، عن سيد العابدين علي بن الحسين (صلى الله عليهما) [قال‏]: «ليس بين الله و بين حجته حجاب، و لا لله دون حجته ستر، نحن أبواب الله، و نحن الصراط المستقيم، و نحن عيبة «1» علمه، و نحن تراجمة وحيه، و نحن أركان توحيده، و نحن موضع سره

And from him, from his father, from Ali Bin Ibrahim Bin Hisham, from his father, from Muhammad Bin Sinan, from Al-Mufazzal-Bin Umar, from Thabit Al-Thumaly, who has said:

‘The Chief of the worshippers Ali-asws Bin Al-Husayn-asws having said: ‘There is not Veil between Allah-azwj and His-azwj Divine Authority, nor any concealment between Allah-azwj and His-azwj Divine Authority. We-asws are the Gateways of Allah-azwj, and we-asws are the Straight Path, and we-asws are the Depositories of His-azwj Knowledge, and we-asws are the interpreters of His-azwj Revelation, and we-asws are the Pillars of His-azwj Oneness (Tawheed), and we-asws are the receptacles of His-azwj Secrets’.[74]

فيمن لا يحضره الفقيه وفيما ذكره الفضل من العلل عن الرضا عليه السلام انه قال: اهدنا الصراط المستقيم استرشاد لدينه، واعتصام بحبله واستزادة في المعرفة لربه عزوجل ولعظمته وكبريائه

In Man La Yahdhur Al-Faqih and in it is what mentioned Al-Fadhl from Al-Illal

(It has been narrated) from Al-Reza-asws who-asws said regarding Guide us to the Straight Path [1:6]: ‘The Guidance to His-azwj Religion, and to be attached to His-azwj Rope and the increase in the recognition of his Lord-azwj Mighty and Majestic, and His-azwj Magnificence and His-azwj Greatness’.[75]

قال: و حدثني أبي، عن حماد، عن أبي عبدالله (عليه السلام) في قوله: الصِّراطَ الْمُسْتَقِيمَ. قال: «هو أمير المؤمنين (عليه السلام) و معرفته، و الدليل على أنه أمير المؤمنين قوله: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ و هو أمير المؤمنين (عليه السلام) في أم الكتاب

He said, ‘My father narrated to me, from Hamaad, who has said:

‘Abu Abdullah-asws regarding His-azwj Words: The Straight Path [1:6], he-asws said: ‘It is Amir-Al-Momineen-asws and recognising him-asws, and the evidence to it that he-asws is Amir-Al-Momineen-asws are His-azwj Words: And surely it is in the Mother of the Book with Us, for Ali, a wise (man) [43:4], and it is Amir-Al-Momineen-asws in the Mother of the Book’.[76]

ابن شهر آشوب: عن (تفسير وكيع بن الجراح): عن سفيان الثوري، عن السدي، عن أسباط و مجاهد، عن عبد الله بن عباس في قوله: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ. قال: قولوا- معاشر العباد-: أرشدنا إلى حب محمد و أهل بيته (عليهم السلام)

Ibn Shehr Ashob, from Waki’a Bin Al-Jarah’s interpretation, from Sufyan Al-Sowry, from Al-Saday, from Asbat and Mujahid, from Abdullah Bin Abbad regarding:

His-azwj Words: Guide us to the Straight Path [1:6], he-asws said: ‘Say – O group of servants – Guide us to be on the Love of Muhammad-saww and the People-asws of his-saww Household’.[77]

و عن (تفسير الثعلبي) رواية ابن شاهين، عن رجاله، عن مسلم بن حيان، عن أبي بريدة في قوله تعالى: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ. قال: صراط محمد و آله (عليهم السلام)

And from Tafseer Al-Sa’alby, a report of Ibn Shaheen, from his men, from Muhammad Bin Hayaan, from Abu Breyda,

(It has been narrated) regarding the Words of the High: Guide us to the Straight Path [1:6], he-asws said: ‘The Path of Muhammad-saww and his-asws Progeny-asws’.[78]

في تفسير على بن ابراهيم في الموثق عن أبى عبد الله عليه السلام ” اهدنا الصراط المستقيم ” قال: الطريق ومعرفة الامام

In the commentary of Ali Bin Ibrahim, in Al-Mowthiq,

(It has been narrated) from Abu Abdullah-asws about Guide us to the Straight Path [1:6]. He-asws said: ‘The way and recognition of the Imam-asws’.[79]

وباسناده إلى أبى عبد الله عليه السلام قال: والله نحن الصراط المستقيم

By its chain going up to Abu Abdullah-asws that: ‘By Allah-azwj! We-asws are the Straight Path’’[1:6].[80]

في اصول الكافي إلى ابى جعفر عليه السلام قال: اوحى الله إلى نبيه صلى الله عليه وآله وسلم ” واستمسك بالذى أوحى اليك انك على صراط مستقيم ” قال: انك على ولاية على وعلى عليه السلام هو الصراط المستقيم

In Usool Al-Kafi (a chain) going up to

Abu Ja’far-asws who-asws said: ‘Allah-azwj Revealed unto His-azwj Prophet-saww Therefore attach yourselves to that which has been Revealed to you; surely you are on the Straight Path [43:43]. He-asws said: ‘You-saww are on the Wilayah of Ali-asws and he-asws is the Straight Path[1:6].[81]

على بن محمد عن بعض أصحابنا عن ابن محبوب عن محمد بن الفضيل عن أبى الحسن الماضي عليه السلام قال: قلت ” افمن يمشى مكبا على وجهه أهدى أمن يمشى سويا على صراط مستقيم ” قال، ان الله ضرب مثل من حاد عن ولاية على كمثل من يمشى على وجهه لا يهتدى لامره وجعل من تبعه سويا على صراط مستقيم، و الصراط المستقيم امير المؤمنين عليه السلام

Ali Bin Muhammad, from one of our companions, from Ibn Mahboob, from Muhammad Bin Al-Fazayl,

(It has been narrated) from Abu Al-Hassan Al-Maazy-asws (7th. Imam-asws) – I asked him-asws about Is the one who goes prone upon his face better guided or he who walks upright is upon a Straight Path? [67:22]. He-asws said: ‘Allah-azwj has Struck an example of the one who is away from the Wilayah of Ali-asws to be like the one who walks upon his face, not being guided in his affairs and Made the one who follows him-asws to be upon the Straight Path. And the Straight Path [1:6] is Amir-Al-Momineen-asws’.[82]

حدثنا حبيب بن أبي ثابت، عن سعيد بن جبير: عن ابن عباس قال: قال رسول الله صلى الله عليه وآله لعلي بن أبي طالب: أنت الطريق الواضح وأنت الصراط المستقيم، وأنت يعقوب المؤمنين

Narrated to us Habib Bin Abu Thabit, from Saeed Bin Jubeyr,

(It has been narrated) from Ibn Abbas who said that, ‘The Rasool Allah-saww said to Ali-asws Bin Abu Talib-asws: ‘You-asws are the clear way, and you-asws are the Straight Path [1:6], and you-asws are the Yaqoub-as of the Believers’.[83]

في كتاب كمال الدين وتمام النعمة باسناده إلى خيثمة الجعفي عن أبى جعفر عليه السلام حديث طويل وفيه يقول عليه السلام: ونحن الطريق الواضح والصراط المستقيم إلى الله عزوجل، ونحن من نعمة الله على خلقه

In the book Kamaal-Al-deen Wa Tamaam Al-Ne’ma, by its chain going up to Khaysama Al-Ju’fi

(It has been narrated) from Abu Ja’far-asws in a lengthy Hadeeth and in it he-asws said: ‘And we-asws are the Clear Way and the Straight Path to Allah-azwj Mighty and Majestic, and we-asws are the Favour of Allah-azwj upon His-azwj creation’.[84]

عن جابر بن عبد الله قال: قال رسول الله صلى الله عليه وآله وسلم: إن الله جعل عليا وزوجته وأبناء حجج الله على خلقه وهم أبواب العلم في أمتي من اهتدى بهم هدي إلى صراط مستقيم

From Jabir Bin Abdullah who said that,

‘Rasool-Allah-saww said: ‘Verily Allah-azwj has Made Ali-asws, and his-asws wife-asws, and his-asws sons-asws to be Proofs of Allah-azwj on His-azwj creatures, and they-asws are the Gateways of knowledge in my-saww community. The one who gets guided by them-asws, will be guided to the Straight Path[1:6].[85]

Some Ahadith on ‘The Straight Path’

و عنه: و حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: وصف أبو عبدالله (عليه السلام) الصراط، فقال: «ألف سنة صعود، و ألف سنة هبوط، و ألف سنة حدال

And from him, from his father, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munqary, from Hafs Bin Gayas who said:

‘Abu Abdullah-asws described the Bridge (Al-Siraat), so he-asws said: ‘A thousand years of ascent, and a thousand years of descent, and a thousand years of walk’.[86]

و عنه، قال: حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني، قال: أخبرنا أبو جعفر أحمد بن عيسى بن أبي مريم العجلي، قال: حدثنا محمد بن أحمد بن عبدالله بن زياد العرزمي، قال: حدثنا علي بن حاتم المنقري، عن المفضل بن عمر، قال: سألت أبا عبدالله (عليه السلام) عن الصراط، فقال: «هو الطريق إلى معرفة الله عز و جل، و هما صراطان: صراط في الدنيا، و صراط في الآخرة. فأما الصراط الذي في الدنيا، فهو الإمام المفترض الطاعة، من عرفه في الدنيا و اقتدى بهداه، مر على الصراط الذي هو جسر جهنم في الآخرة، و من لم يعرفه في الدنيا، زلت قدمه عن الصراط في الآخرة، فتردى في نار جهنم

And from him, from Ahmad Bin Al-Hassan Al-Qataan, from Abdul Rahman Bin Muhammad Al-Husayni, from Abu Ja’far Ahmad Bin Isa Bin Abu Maryam Al-Ajaly, from Muhammad Bin Ahmad Bin Abdullah Bin Ziyad Al-Arzamy, from Ali Bin Haatim Al-Munqary, from Al-Mufazzal Bin Umar who said,

‘I asked Abu Abdullah-asws about the Bridge (Al-Siraat), so he-asws said: ‘It is the Path to the recognition of Allah-azwj Mighty and Majestic, and there are two Paths – a Path in the world, and a Path in the Hereafter. So as for the Path which is in the world, so he-asws is the Imam-asws the obedience to whom-asws is obligatory. The one who recognises him-asws in the world and follow his-asws guidance, would pass by the road which is a Bridge over the Hell in the Hereafter, but the one who does not recognise him-asws in the world, his feet would slip from the Bridge in the Hereafter, and he would fall into the Fire of Hell’.[87]

و عنه: عن سعدان بن مسلم، عن أبي عبدالله (عليه السلام)، قال: سألته عن الصراط، قال: «هو أدق من الشعر، و أحد من السيف فمنهم من يمر عليه مثل البرق، و منهم من يمر عليه مثل عدو الفرس، و منهم من يمر عليه ماشيا، و منهم من يمر عليه حبوا، متعلقا، فتأخذ النار منه شيئا و تترك بعضا

And from him, from Sa’dan Bin Muslim,

(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Bridge (Al-Siraat), he-asws said: ‘It is thinner than a hair and shaper than the sword. And among them would one who would pass over it like the lightning, and among them would be the one who would pass over it like the galloping horse, and among them would be one who would pass over it like walking, and among them would be one who would pass over it like crawling, sticking. So the Fire would take some from it and leave some’.[88]

و قال النبي (صلى الله عليه و آله): «إذا مر المؤمن على الصراط، فيقول: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أطفئ لهب النار، و تقول: جز- يا مؤمن- فإن نورك قد أطفأ لهبي

And the Prophet-saww said: ‘When the Momin passes on the Bridge saying In the Name of Allah the Beneficent, the Merciful [1:1], it would extinguish the flame of the Fire and it will say to him: “Pass quickly, O Momin, for your light is extinguishing my Flame’.[89]

وباسناده إلى سعد بن طريف عن أبي جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله وسلم: يا على إذا كان يوم القيامة أقعد أنا وأنت وجبرئيل على الصراط فلم يجز أحد الامن كان معه كتاب فيه براءة بولايتك

And by its chain going up to Sa’d Bin Tareef,

(It has been narrated) from Abu Ja’far-asws who-asws said that Rasool-Allah-saww said: ‘When it will be the Day of Judgement, O Ali-asws! I-saww and you-asws and Jibraeel-as will sit upon the Bridge (Al-Siraat) and will not permit anyone unless he has with him a letter in which is a clearance by your-asws Wilayah’.[90]

عن جابر بن عبد الله الانصاري قال: قال رسول الله صلى الله عليه وآله وسلم: اهتدوا بالشمس، فإذا غاب الشمس فاهتدوا بالقمر، فإذا غاب القمر فاهتدوا بالزهرة، فإذا غابت الزهرة فاهتدوا بالفرقدين. فقيل: يا رسول الله ما الشمس وما القمر وما الزهرة وما الفرقدان ؟ قال: الشمس أنا، والقمر علي والزهرة فاطمة، والفرقدان الحسن والحسين عليهم السلام

From Jabir Bin Abdullah Al-Ansari who said:

‘The Rasool Allah-saww said: ‘Be guided by the sun, if the sun is absent, be guided by the moon, if the moon is absent be guided by Al-Zuhra (Venus), if Al-Zuhra is absent, then be guided by Al-Faraqdayn (Two stars)’. It was said to him-saww: ‘O Rasool-Allah-saww! What is the sun, and the moon and the Venus and the two stars?’ He-saww said: ‘I-saww am the sun, and the moon is Ali-asws, and the Venus (Al-Zuhra) is Fatima-asws, and the two stars are Al-Hassan-asws and Al-Husayn-asws’.[91]

VERSE 7

صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ [7]

The path of those You have Bestowed Bounties upon other than of those You are Wrathful upon nor of the straying ones [1:7]

في كتاب معاني الاخبار باسناده إلى جعفر بن محمد عليهما السلام قال قول الله عزوجل في الحمد: صراط الذين انعمت عليهم يعنى محمدا وذريته صلوات الله عليهم

In the book Ma’ani Al-Akhbar by its chain going up to

Ja’far-asws Bin Muhammad-asws having said regarding the Words of Allah-azwj the Mighty and Majestic, in Al-Hamd: ‘The path of those You have Bestowed Bounties upon [1:7] – It means, Muhammad-saww and his-saww Descendants-asws’.[92]

و عن ابن أبي عمير، عن ابن أذينة، عن أبي عبدالله (عليه السلام) في قوله: غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لَا الضَّالِّينَ. قال: «المغضوب عليهم: النصاب، و الضالين: الشكاك الذين لا يعرفون الإمام

And from Ibn Abu Umeyr, from Ibn Azina,

(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words: The path of those You have Bestowed Bounties upon other than of those You are Wrathful upon nor of the straying ones [1:7]. He-asws said: ‘Those upon whom is the Anger are the Hostile ones (The Nasibis), and the ones who have gone astray are the sceptics who have not recognised the Imam-asws’.[93]

و عنه، قال: حدثنا الحسن بن محمد بن سعيد الهاشمي، قال: حدثنا فرات بن إبراهيم، قال: حدثني عبيد بن كثير، قال: حدثنا محمد بن مروان، قال: حدثنا عبيد بن يحيى بن مهران، قال: حدثنا محمد بن الحسين، عن أبيه، عن جده، قال: قال رسول الله (صلى الله عليه و آله) في قول الله عز و جل: صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لَا الضَّالِّينَ قال: «شيعة علي الذين أنعمت عليهم بولاية علي بن أبي طالب، لم يغضب عليهم و لم يضلوا

And from him, from Al-Hassan Bin Muhammad Bin Saeed Al-Hashimy, from Furaat Bin Ibrahim, from Ubeyd Bin Kaseer, from Muhammad Bin Marwaan, from Ubeyd Bin yahya Bin Mahraan, from Muhammad Bin Al-Husayn, from his father, from his grandfather who said:

‘Rasool Allah-saww said regarding the Words of Allah-azwj Mighty and Majestic: The path of those You have Bestowed Bounties upon other than of those You are Wrathful upon nor of the straying ones [1:7]: ‘Shias of Ali-asws Bin Abu Talib-asws are the ones upon whom He-azwj Bestowed the Favour of the Wilayah of Ali-asws Bin Abu Talib-asws. He-azwj will not be Wrathful upon them, and they will not go astray’.[94]

و عنه، قال: حدثنا محمد بن القاسم الأسترآبادي المفسر، قال: حدثني يوسف بن المتوكل، عن محمد بن زياد، و علي بن محمد بن سيار، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام)، في قول الله عز و جل: صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ قال: «أي قولوا: اهدنا صراط الذين أنعمت عليهم، بالتوفيق لدينك و طاعتك

And from him, from Muhammad Bin Al-Qasim Al-Astarabady the commentator, from Yusuf Bin Al-Mutawakkil, from Muhammad Bin Ziyad, and Ali Bin Muhammad Bin Sayaar, from their forefathers,

(It has been narrated) from Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws regarding the Statement of Allah-azwj Mighty and Majestic: The path of those You have Bestowed Bounties upon [1:7], he-asws said: ‘Yes, say, ‘Guide us to the Path of those upon whom You-azwj have Bestowed Favours, by the inclination to Your-azwj Religion, and being obedient to You-azwj’.

و هم الذين قال الله عز و جل: وَ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً». و حكي هذا بعينه عن أمير المؤمنين (عليه السلام)

And they-asws are those for whom Allah-azwj Mighty and Majestic has Said: And whoever obeys Allah and the Rasool, these are with those upon whom Allah has Bestowed Favours from among the Prophets and the Truthful and the Martyrs and the Righteous, and a goodly company are they! [4:69]. And this has been narrated exactly like this from Amir-Al-Momineen-asws.

قال: ثم قال: «ليس هؤلاء المنعم عليهم بالمال و صحة البدن، و إن كان كل هذا نعمة من الله ظاهرة، ألا ترون أن هؤلاء قد يكونون كفارا أو فساقا، فما ندبتم إلى أن تدعوا بأن ترشدوا إلى صراطهم، و إنما أمرتم بالدعاء بأن ترشدوا إلى صراط الذين أنعم عليهم بالإيمان بالله، و التصديق لرسوله، و بالولاية لمحمد و آله الطيبين، و أصحابه الخيرين المنتجبين، و بالتقية الحسنة التي يسلم بها من شر عباد الله، و من الزيادة في آثام أعداء الله و كفرهم، بأن تداريهم و لا تغريهم بأذاك و أذى المؤمنين، و بالمعرفة بحقوق الإخوان

He (the narrator) said, ‘Then he-asws said: ‘They are not the ones who have been Favoured by the wealth, and the health of the body, and all these are apparent Favours from Allah-azwj. You will see this with those who had become infidels or immoral. So what is their remorse that you are being called to be guided to their paths, but rather you are being called to be guided to the path of those upon whom is the Favour of the Belief in Allah-azwj, and the ratification of His-azwj Rasool-saww, and the Wilayah of Muhammad-saww and his-saww goodly Progeny-asws, and his-saww good companions, the chosen ones, and the good dissimulation by which you keep safe from the evil of the servants of Allah-azwj, and from the increase in the sins of the enemies of Allah-azwj and their infidelity, by hiding from them and their temptations to harm you and harm the Momineen, and by the recognition of the rights of the (Believing) brothers’.[95]

في كتاب الاحتجاج للطبرسي وروينا بالاسانيد المقدم ذكرها عن أبى الحسن العسكري عليه السلام ان أبا الحسن الرضا عليه السلام قال: ان من تجاوز بأمير المؤمنين عليه السلام العبودية فهو من المغضوب عليهم ومن الضالين

In the book of Al-Tabarsy and narrated to us by its chains mentioned before, it has been mentioned from Abu Al-Hassan Al-Askari-asws from Abu Al-Hassan Al-Reza-asws who-asws said: ‘Whoever exaggerates with Amir-Al-Momineen-asws from that of a worshipper, so he is from those upon whom is Wrath (of Allah-azwj) and from those who have gone astray’.[96]

عن رجل عن أبى عمير رفعه في قوله ” غير المغضوب عليهم وغير الظالين ” وهكذا نزلت قال: المغضوب عليهم فلان وفلان وفلان والنصاب، والظالين الشكاك الذين لا يعرفون الامام

From a man from Abu Umeyr raising it in an unbroken chain to the Imam-asws regarding His-azwj Words other than of those You are Wrathful upon and other than of the straying ones [1:7] and this is how it has been Revealed, He-asws said: ‘Those upon whom is Wrath is so and so, and so and so, and so and so, and the Nasibis (Hostile ones), and those who have gone astray are the sceptics who do not recognise their Imam-asws.[97]

Note – Comment in Tafseer Al-Ayyashi (extract): –

قد ورد عن ائمة اهل البيت بقرائة ” غير الضالين ” بدل ” ولا الضالين ” وقد نقل هذه القرائة عن غيره ايضا. قال الطبرسي (ره): وروى ذلك عن على عليه السلام

It has been reported from the Imams of the People of the Household reciting: ‘Ghayr Al-Zaleen’, instead of ‘Wa La Zaleen’, and it has been transmitted from others as well. Al-Tabarsy said, ‘And that is reported from Ali-asws’.

[1] Tafsir al-Qummi, Vol. 1, p. 28,

[2] Tafseer Noor Al Saqalayn  CH 1 – H 5

[3] Tafseer Noor Al Saqalayn  CH 1 – H 3

[4] Tafseer Al Burhan – H 229 (ثواب الأعمال: 104.)

[5] Tafseer Noor Al Saqalayn    CH 1 – H 7

[6] Tafseer Al Burhan – H 248 (الأمالي 1: 290.)

[7] Tafseer Al Ayyashi

[8] Tafseer Noor Al Saqalayn  – CH 1 – H 8

[9] الكافي 2: 456/ 15

[10] جامع الأخبار: 42.

[11] (مناقب ابن شهر آشوب 2: 43، ينابيع المودّة: 65.)

[12] Tafseer Al Ayyashi  CH 1  H 2

[13] Tafseer Noor Al-Saqalayn  – CH 1 – H 9

[14] (من لا يحضره الفقيه 1: 203/ 928)

[15] Tafseer Noor Al Saqalayn  – CH 1 – H 11

[16] (تفسير العيّاشي 1: 21/ 11.)

[17] Al Kafi – H 351

[18] تفسير العيّاشي 1: 21/ 11

[19] معاني الأخبار: 3/ 1

[20] Tafseer Noor Al Saqalayn  CH 1 – H 12

[21] (تفسير العيّاشي 1: 21/ 12.)

[22] Tafseer Noor Al Saqalayn  CH 1 – H 30

[23] (الصراط المستقيم 1: 219.)

[24] (التّهذيب 2: 289/ 1157.)

[25] 26- تفسير العيّاشي 1: 21/ 16.

[26] Tafseer Imam Hassan Al-Askari-asws – S 10

[27] (جامع الأخبار: 42.)

[28] (جامع الأخبار: 42.)

[29] (ربيع الأبرار 2: 336)

[30] (جامع الأخبار: 42.)

[31] (تفسير العياشي 1: 20/ 6.)

[32] (التّهذيب 2: 289/ 1159.)

[33] Tafseer Noor Al Saqalayn  CH 1 – H 47

[34] Tafseer Noor Al Saqalayn  CH 1 – H 13

[35] Tafseer Noor Al Saqalayn  CH 1 – H 18

[36] Tafseer Noor Al Saqalayn  CH 1 – H 20

[37] Tafseer Noor Al Saqalayn  CH 1 – H 22

[38] التّوحيد: 230/ 5، معاني الأخبار: 4/ 2

[39] التفسير المنسوب إلى الإمام العسكري (عليه السّلام): 22/ 7

[40] (جامع الأخبار: 42.)

[41] تفسير العيّاشي 1: 20/ 7

[42] Tafseer Noor Al Saqalayn  CH 1 – H 43

[43] Al Kafi – H 230

[44] Tafseer Noor Al Saqalayn  CH 1 – H 62

[45] Tafseer Noor Al Saqalayn  – CH 1 – H 63

[46] (الكافي 2: 78/ 10.)

[47] Tafseer Noor Al Saqalayn  CH 1 – H 65

[48] Al Kafi  – H 113

[49] (تفسير القمّي 1: 28)

[50] Tafseer Imam Hassan Al-Askari-asws – S 11

[51] مناقب ابن شهر آشوب 4: 66

[52] Tafseer Noor Al Saqalayn  CH 1 – H 53

[53] Tafseer Noor Al Saqalayn  – CH 1 – H 75

[54] Tafseer Noor Al Saqalayn  CH 1 – H 54

[55] Tafseer Noor Al Saqalayn  CH 1 – H 51

[56] Tafseer Noor Al Saqalayn  CH 1 – H 52

[57] Tafseer Imam Hassan Al-Askari-asws – S 12

[58] Tafseer Imam Hassan Al-Askari-asws – S 12

[59] Tafseer Imam Hassan Al-Askari-asws – S 13

[60] (تفسير القمّي 1: 28) – Also see Hadeeth ref. 51 and 62 above.

[61] (تفسير العيّاشي 1: 22/ 21.)

[62] Tafseer Noor Al Saqalayn  – CH 1 – H 76

[63] Tafseer Noor Al Saqalayn  CH 1 – H 78

[64] Tafseer Imam Hassan Al-Askari-asws – S 14

[65] Tafseer Noor Al Saqalayn  – CH 1 – H 82

[66] Tafseer Imam Hassan Al-Askari-asws – S 15

[67] Tafseer Imam Hassan Al-Askari-asws – S 18

[68] Tafseer Noor Al Saqalayn  CH 1 – H 84

[69] The Qadiriyya believe that people have complete choice in their affairs and Allahazwj does not have any Meddling in that’.

[70] تفسير العيّاشي 1: 23/ 24

[71] (معاني الأخبار: 32/ 2، شواهد التنزيل 1: 61/ 96)

[72] (معاني الأخبار: 33/ 4.)

[73] (معاني الأخبار: 33/ ذيل الحديث 4.)

[74] (معاني الأخبار: 35/ 5، ينابيع المودّة: 477.)

[75] Tafseer Noor Al Saqalayn  – CH 1 – H 85

[76] (تفسير القمّي 1: 28.)

[77] (مناقب ابن شهر آشوب 3: 73.)

[78] (ابن شهر آشوب 3: 73، شواهد التنزيل 1: 57/ 86)

[79] Tafseer Noor Al Saqalayn  – CH 1 – H 88

[80] Tafseer Noor Al Saqalayn  CH 1 – H 89

[81] Tafseer Noor Al Saqalayn  CH 1 – H 99

[82] Tafseer Noor Al Saqalayn  CH 1 – H 100

[83] Shawahid Al Tanzeel – H 88

[84] Tafseer Noor Al Saqalayn  – CH 1 – H 104

[85] Shawahid Al Tanzeel – H 89

[86] (تفسير القمّي 1: 29.)

[87] (معاني الأخبار: 32/ 1)

[88] (تفسير القمّي 1: 29.)

[89] (جامع الأخبار: 42.)

[90] Tafseer Noor Al Saqalayn  CH 1 – H 98

[91] Shawahid Al Tanzeel – H 91

[92] Tafseer Noor Al Saqalayn  – CH 1 – H 101

[93] (تفسير القمّي 1: 29.)

[94] (معاني الأخبار: 36/ 8، شواهد التنزيل 1: 66/ 105.)

[95] (معاني الأخبار: 36/ 9.)

[96] Tafseer Noor Al Saqalayn  – CH 1 – H 110

[97] Tafseer Al Ayyashi – CH 1  H 28

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