of Nokounam (may his sacred spirit be sanctified), Session Twenty
The exegesis of the Holy Quran, as one of the most eminent Islamic sciences, is a gateway towards understanding divine knowledge and discovering the truth of existence. Surah Al-Fatiha, which is the opening of the Book and the quintessence of the meanings of the Holy Quran, holds an unparalleled position in this path. This Surah begins with the phrase بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, which alone encompasses the Oneness, Lordship, and boundless mercy of God. This work, focusing on Surah Al-Fatiha and especially the phrase بِسْمِ اللَّهِ, seeks to elucidate the principles of exegesis, the status of the Quran as a dual (Mathani) composition, and the comprehensiveness of this phrase within the epistemological and existential system of Islam. Through a systematic and scholarly approach, this treatise endeavours to present a novel and profound perspective that will be enlightening both for researchers in religious sciences and for academic audiences.
The exegesis (Tafsir) of the Holy Quran is a science dedicated to elucidating the apparent and inner meanings of the verses, whereas Tawil refers to the discovery of deeper and esoteric layers of meaning. This distinction serves as a methodological foundation for engaging with Surah Al-Fatiha, since without adherence to scientific principles, the understanding of divine verses may be diverted from the path of truth. Tafsir is a bridge connecting the outward expression of Gods word to its inward reality, and Tawil is a journey towards the profundity of meanings attainable solely through intimacy and knowledge.
Every science, from mathematics to jurisprudence, is founded upon its own principles. In the exegesis of the Holy Quran as well, scientific principles precede the study of books and expressions. Without comprehending exegetical laws, the mere study of tafsir texts cannot lead to deep understanding. Just as in jurisprudence, reading jurisprudential books without mastery of jurisprudential principles does not culminate in becoming a jurist, so too in exegesis, mastery of principles is a prerequisite for accurate comprehension. These principles, akin to guiding stars, illuminate the path of exegesis and prevent misguidance in the labyrinth of unauthenticated statements.
Many exegetical statements, especially on topics such as the Meccan or Medinan nature of Surah Al-Fatiha, lack authentic chains of narration. For instance, Ibn Abbas and Qatada consider Surah Al-Fatiha Meccan, whereas Mujahid regards it as Medinan. Some also hold to the view of a double revelation (once in Mecca and once in Medina). These views, due to the absence of strong evidence, do not possess scholarly credibility. The Holy Quran is a book to be understood through solid proofs and arguments, not through conjectures or unsupported statements.
Surah Al-Fatiha, despite comprising seven verses (Sab al-Mathani), is the essence of the entire Holy Quran. This Surah, like a precious gate, contains the totality of divine knowledge within itself. The phrase بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, which is the opening verse of this Surah, encompasses the entirety of Surah Al-Fatiha, and Surah Al-Fatiha, in turn, represents the entirety of the Quran. This comprehensiveness is like the sun whose rays illuminate all aspects of existence.
There exist disagreements concerning the Meccan or Medinan revelation of Surah Al-Fatiha. The late Tabarsi writes in Majma al-Bayan: Fatiat al-Kitb is Meccan according to Ibn Abbas and Qatada, whereas Mujahid considers it Medinan. Some also believe Surah Al-Fatiha was revealed twice: once in Mecca and once in Medina. These disagreements, which at times reach extreme contradiction, indicate the lack of conclusive evidence. Repeated revelation of the Quran without valid reasons is unacceptable, since the Holy Quran is free from baseless repetition.
Quranic and narrational evidences indicate that Surah Al-Fatiha is among the earliest revealed chapters, but not the very first. The opening verses of Surah Al-Alaq, namely:
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
Read in the name of your Lord who created.
are the first verses revealed to the Noble Prophet (peace be upon him). The argument of some that Surah Al-Fatiha is the first revealed chapter due to its necessity in prayer is flawed, because the legislation of prayer was enacted in later stages.
Asbb al-Nuzl and exegetical statements without reliable foundation collapse like a house without a base. Only authentic narrations from the Infallibles (peace be upon them) or Quranic evidences can serve as a basis for exegesis. For example, the narration which the late Tabarsi quotes from Amir al-Muminin (peace be upon him) stating: The first thing revealed to him in Mecca was Fatiat al-Kitb then Read in the name of your Lord who created conflicts with Quranic evidence, because the verses of Surah Al-Alaq, due to the Prophets astonishment and reflection upon them, are the first revealed verses.
The phrase بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, like a golden key, opens the doors of existence. This phrase is the manifestation of all divine Names and Attributes. بِسْمِ is the title, اللَّهِ is the addressee, الرَّحْمَنِ is the universal actuality, and الرَّحِيمِ is the special felicity. From the letter ب (beginning) to م (perfection), this phrase encompasses the entire existence, so much so that had no other verse been revealed besides this, it would suffice for guiding humanity.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ is itself Mathani (dual or repetitive) because it possesses an existential order which, like the warp and weft of a carpet, intertwines and harmonises the verses. Mathani, derived from the root Than, means flexibility, conformity, and coordination. This attribute is intrinsic and essential, not dependent on repetition in prayer, as some such as Sheikh Tusi have presumed. Defining Mathani as repetition in prayer is akin to diminishing a celestial grandeur to a mundane act.
The verses of the Holy Quran, like a precious carpet, possess khaww (a hidden order) and an existential harmony. The Divine Saints, through intimate engagement and continuous recitation of the Quran, apprehend this khaww. This hidden order manifests in the wording, meaning, and arrangement of the verses, such as the verse:
فَاقْرَأْ مَا تَيَسَّرَ مِنَ الْقُرْآنِ
So recite what is easy [for you] of the Quran.
which emphasises continuous recitation to perceive this order.
بIn mystical exegeses, the dot beneath the letter ب in بِسْمِ اللَّهِ symbolizes the station of Wilaya (spiritual authority), particularly that of Amir al-Muminin (peace be upon him). Fakhr al-Razi has also conveyed this meaning, stating: By us God is worshipped, by us existence manifests. This dot is like a fountainhead from which all existence flows forth.
The entire Holy Quran is Mathani, as referenced in the verse:
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ
God has sent down the best discourse, a Book consistent and dual (Mathani).
Mathani is an attribute indicating the flexibility and harmony of the verses, not repetition in prayer or external matters.
The repetition of بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ is like an endless journey across the ocean of existence. Each utterance of this invocation perfects the existential course of the human being. Contrary to some remembrances which are said repeatedly, بِسْمِ اللَّهِ is mistakenly recited only once at times, whereas its repetition encompasses the entire cosmos.
Training fear of omitting بِسْمِ اللَّهِ is like a teacher forcing students to study with a stick. This approach is flawed. بِسْمِ اللَّهِ should be recited out of knowledge and love, not out of fear of punishment or failure.
Ar-Ramn is a general name that encompasses all manifestations of existence, from Paradise to Hell. Ar-Ram, however, is a specific name referring to complete felicity and the Divine Encounter. The precedence of Ar-Ramn over Ar-Ram in بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ is due to the generality of Ar-Ramn and the particularity of Ar-Ram. Reversing these disrupts the semantic and existential order.
The order of بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ is like a pleasant melody