of Nokounam , Session Twenty-Two
The Blessed Surah Al-Fatiha, as the Opening of the Book, occupies an unparalleled position within the Holy Quran. This Surah, which inaugurates the Divine Revelation, is not only a compendium of Quranic teachings but also a comprehensive blueprint for the spiritual journey and progression of humankind towards the Exalted Truth. In this treatise, through a mystical and Quranic lens, the manifold dimensions of Surah Al-Fatiha are interpreted and elucidated. The core focus of this exegesis is the comprehensive elucidation of Surah Al-Fatihas universality, the exalted status of Bismillhir-Ramnir-Ram, and the role of this Surah in guiding mankind towards divine proximity. The structure of this work is organised into coherent sections with meaningful headings, enabling specialised audiences and researchers to engage with the profound knowledge encapsulated within this Surah in a systematic and deep manner.
The Blessed Surah Al-Fatiha is recognised as the most excellent of the Quranic Surahs, and the verse Bismillhir-Ramnir-Ram as the most superior among the Divine verses. In a narration transmitted from the Holy Prophet (peace and blessings be upon him and his progeny), it is reported: God, the Exalted, bestowed a favour upon me with Surah Al-Fatiha, which was not revealed to the earlier prophets (Inna Allha manna alayya biftiatil-kitb). This narration portrays Surah Al-Fatiha as a pure jewel among the Quranic Surahs, containing the entire sublime meanings of Divine Revelation.
This eminent status is not merely due to apparent superiority but relates to the capacity of this Surah to encompass all Quranic meanings. When a person recites this Surah with heartfelt presence and spiritual insight, it is as though they have recited the entire Holy Quran, for each verse acts as a gateway to the boundless Divine knowledge.
Surah Al-Fatiha outlines the evolutionary journey of man from the origin of creation to the destination of divine proximity. Every verse of this Surah, from Bismillhir-Ramnir-Ram to its conclusion, narrates a stage of this spiritual journey. This Surah acts as a comprehensive map, directing man towards the ultimate goal.
Within Islamic mysticism, the spiritual journey (sr wa sulk) signifies the existential movement of man from the darkness of the nafs to the light of God. Surah Al-Fatiha, through its coherent structure and concise verses, presents this path in an innovative and profound manner. Each verse resembles a rung on the ladder of transcendence, guiding the servant towards the Exalted Truth.
Surah Al-Fatiha, as the Opening of the Book, is not only the commencement of the Holy Quran but also a summary of all its teachings. The exalted position of this Surah and the verse Bismillhir-Ramnir-Ram renders it an unparalleled gem among the Quranic Surahs and verses. By providing a roadmap for the spiritual journey of humankind, this Surah offers a comprehensive guide to achieving divine proximity.
The recitation of Bismillhir-Ramnir-Ram or Surah Al-Fatiha, when accompanied by full understanding and insight, is equivalent to reciting the entire Holy Quran. Numerous narrations, including the words of the Holy Prophet (peace and blessings be upon him and his progeny), emphasise that Bismillhir-Ramnir-Ram encompasses all Quranic meanings, and Surah Al-Fatiha encompasses all the Surahs.
Insight here denotes an intuitive and profound understanding wherein the servant progresses from the outward aspect of the verses to their inner realities. This understanding requires the purification of the self, deep reflection, and heartfelt presence.
It is narrated that Imam Amir al-Muminin (alayhi al-salm) would complete the recitation of the entire Quran within the span between one stirrup of a horse to the other. This completion does not refer to mere outward recitation but to full insight into the meanings of Bismillhir-Ramnir-Ram and Surah Al-Fatiha. Within the cognitive capacity of the Infallible, this verse or Surah encompasses the entire Quran.
This narration points to the existential capacity of the Infallibles (Amatn) in comprehending the celestial meanings of the verses. For an Infallible, reciting Bismillhir-Ramnir-Ram signifies encompassing all Quranic meanings, transcending temporal and spatial limitations.
Understanding the statements of the Holy Prophet (peace and blessings be upon him and his progeny) and the Infallible Imams (alayhim al-salm) about Surah Al-Fatiha is difficult due to the limited cognitive capacity of humans. For example, a narration stating, Reciting Qul Huwa Allhu Ahad thrice is equivalent to completing the Quran, is beyond the grasp of the limited human intellect because our cognitive capacity has not reached the level of comprehensive insight.
In Islamic mysticism, cognitive capacity refers to the spiritual and epistemological preparedness of man. Enhancing this capacity requires purification of the soul, contemplation on the verses, and conscious repetition of them. Due to heedlessness, humans often fail to grasp these meanings.
Due to their comprehensiveness and encompassing Quranic knowledge, Surah Al-Fatiha and Bismillhir-Ramnir-Ram occupy an unparalleled status. Insight into these verses guides a person towards a celestial comprehension of the Holy Quran. Nevertheless, the limitations of human cognitive capacity hinder full understanding of these meanings, unless one attains this station through reflection and self-purification.
Surah Al-Fatiha is analysed on three structural levels:
In mystical logic, unity refers to comprehensive embrace, elaboration to the expansion of details, and division to the existential distribution. Al-amdullh, as the name of the Essence, encompasses all meanings; Rabbi al-lamn elaborates these meanings in the form of Divine action and the manifestations of the worlds; and Ar-Ramn Ar-Ram distributes existence and perfection at various levels.
All Praise is due to God
The verse Al-amdu lillh serves as a scale that places all servitude before all Truth. Praise (amd) is a container that embraces gratitude (shukr), but gratitude alone does not fully express praise. Gratitude is limited and conditional upon a particular favour, whereas praise is absolute and encompasses all forms of commendation.
In mystical literature, praise refers to unconditional commendation of the Truth, whereas gratitude is dependent on specific blessings. If a person attains insight through uttering Al-amdu lillh, they comprehend all verses of praise and gratitude within the Quran, thereby attaining one-third or even the entirety of the Quran.
Lord of the Worlds
Rabbi al-lamn is the elaboration of Al-amdu lillh. Rab is the active attribute of Truth, and al-lamn represents the manifestation of this attribute. According to Al-Suy, al-lamn is a genuine plural, not a collective, where every particle in existence is an independent world in itself. Every being, from humans to the smallest particles of existence, manifests the Lord and reflects the diversity of creation.
Should one recite Surah Al-Fatiha as Al-amdu lillhi wa lillhi al-amd, within their spiritual realm, they have interpreted Rabbi al-lamn as wa lillhi al-amd. This interpretation refers to the celestial comprehension of the Infallibles (Amatn), wherein the verses attain different layers of meaning.
The Most Compassionate, the Most Merciful
Ar-Ramn Ar-Ram in Bismillhir-Ramnir-Ram and within the Surah is not a mere repetitive appearance but functions within two distinct realms. In the Bismillh, it belongs to the realm of unity and Divine Essence; however, within the Surah, it pertains to the realm of division and the manifestation of creation and perfection. Ar-Ramn is a general name representing the creative grace that vivifies existence, while Ar-Ram is a specific name denoting the grace of perfection that nurtures growth.
All creatures, from blissful paradises to hellish realms, exist under the dominion of these two Names. In mysticism, Ar-Ramn refers to the universal grace and Ar-Ram to the particular grace. Together
The world is akin to Yawm al-ughbn (the Day of Regret and Loss). Human beings realise in the Hereafter which opportunities they have lost, including the dedication to Bismillhir-Ramnir-Ram and Srah al-amd. On the Day of Resurrection, the regret of having missed these opportunities envelops the servant.
One could have daily recited Bismillhir-Ramnir-Ram a thousand times or Srah al-amd a hundred times, yet negligence and lack of attention deprive him of this blessing. This negligence transforms into profound regret in the Hereafter.
The repetition of Bismillhir-Ramnir-Ram can influence the realms of Jabart and Mulkt, causing divine effusions to flow upon humanity and creation. This verse and Srah al-amd, owing to their exalted station, possess an existential and celestial effect that transcends their apparent wording.
In Islamic mysticism, Jabart refers to the realm of Divine Power, and Mulkt to the realm of inner reality. Conscious repetition of these verses connects the human being to these worlds and allows the divine grace to flow upon him and creation.
Srah al-amd and Bismillhir-Ramnir-Ram, due to their immense capacity, are pathways to Divine nearness and mystical comprehension of the verses. Attentiveness to this Srah and its mindful repetition liberates man from negligence and guides him towards great grace. Neglecting this opportunity transforms into profound regret on Yawm al-ughbn.
Srah al-amd carries a weighty burden in prayer, perceptible through mastery and contemplation of its meanings. It is narrated that Imam al-Sajjd (peace be upon him), during the establishment of prayer, would turn pale from the intensity of perceiving this weight. This heaviness is not related to the words themselves, but to the profound meanings and existential responsibility that Srah al-amd imposes before the Truth.
And indeed, it is heavy except for the humble.
Quran
The heaviness of Srah al-amd in prayer is for the khshinthose humble ones who perceive its burden in reaching and attaining the Truth, not merely through its apparent words.
Prayer is weighty, but this heaviness belongs to the khshin, not to the unmindful. The weight of prayer should be felt at the ultimate goal (arrival at the Truth), not in the process (obsession with wording). Obsession in prayer stems from heaviness in the process, but the real heaviness is in understanding the goal and outcome of prayer.
Imam al-Sajjd (peace be upon him) comprehended the weight of prayer due to reaching the ultimate goal, not due to difficulty with wording or pronunciation. This weight points to the existential responsibility of man before the Exalted Truth.
Due to its profound meanings and existential responsibility, Srah al-amd places a heavy burden upon the shoulders of the khshin during prayer. This burden is felt not in the words, but in the ultimate goal and attainment of the Truth. Perceiving this weight requires mastery and presence of heart, which leads man to the rank of the humble.
amd (praise) is more comprehensive than shukr (gratitude). Gratitude is limited to blessings and is particular, whereas praise is absolute and encompasses gratitude. Al-amdu lillh includes thanks to God, but gratitude alone does not constitute the language of praise.
Key Point: Praise is a container of inclusivity that encompasses gratitude and all manifestations of praise, whereas gratitude depends on a specific blessing.
In mystical literature, praise refers to unconditional glorification of the Truth, while gratitude is linked to a specific blessing. If one attains insight by saying al-amdu lillh, he comprehends all verses of praise and gratitude in the Qurn and reaches a third or the entirety of the Qurn.
Al-amdu lillh may be the language of the Truth (God praising Himself) or the language of creation (the servant praising God). All praise of the servant and creation is ultimately for the Truth. God is the Praiser by the tongue of the praised and the Praised by the tongue of the praiser.
In mysticism, the praise of the Truth to the Truth relates to the proximity of obligatory and voluntary acts of worship, in which the servant and the Truth engage in unified glorification. This unity indicates the depth of meanings within al-amdu lillh.
Al-amdu lillh gathers the entire servant for the entire Truth. All verses of praise and gratitude in the Qurn are collected in this verse. If Allah were separated from the Qurn, His Divine Names would still be encompassed within it.
Al-amdu lillh functions as a scale that positions the entire servant before the entire Truth. This verse points to the completeness of praise and includes gratitude as an integral part of itself.
Praise, as a container of inclusivity, encompasses gratitude and gathers all verses of praise and gratitude within the Qurn. Al-amdu lillh, whether as the language of the Truth or creation, positions the entire servant before the entire Truth. This verse acts as a key that opens the doors to Qurnic knowledge for humanity.
It is narrated that reciting Srah al-amd over the dead can revive them. This narration refers to the existential and celestial impact of Srah al-amd, which transcends mere apparent words.
Key Point: Due to its existential and celestial influence, Srah al-amd can engender immense transformations in the realm of Mulkt, even making the revival of the dead possible.
In Islamic mysticism, Qurnic verses possess an existential impact capable of producing profound transformations in the celestial realm. Srah al-amd, due to its comprehensiveness and exalted status, culminates this influence.
The question regarding the seven verses of Srah al-amd points to its depth and perfection. The number seven in the Qurn symbolizes perfection. The seven verses of Srah al-amd encompass all existential and spiritual degrees.
In narrations, the seven verses of Srah al-amd are likened to the seven heavens or seven existential levels. This number reflects the structural and semantic perfection of Srah al-amd.
The narration Indeed, Allah bestowed favour upon me with the Opening of the Book indicates the immense Divine favour, as God granted the Prophet (peace be upon him) the complete Srah al-amd. Even if a part had been bestowed, it would not have been lacking, yet the full revelation completes the Divine favour.
The concept of favour here denotes a flawless and complete gift. Srah al-amd, as a unique present, encapsulates all meanings of the Qurn.
Srah al-amd, owing to its comprehensiveness and perfection, is a Divine miracle with existential and celestial effects. Its seven verses signify its structural and semantic perfection. The complete revelation of Srah al-amd represents the great Divine favour upon the Prophet (peace be upon him) and his nation, encompassing the entirety of Qurnic knowledge.
Srah al-amd, up to ar-Ramnir-Ram, addresses the Divine attributes and Essence, whereas from Mliki Yawmid-Dn (Master of the Day of Judgement) onwards, it concerns the relationship between servant and Truth.
Key Point: By dividing the Truth (up to ar-Ramnir-Ram) and creation (from Mliki Yawmid-Dn), Srah al-amd delineates the existential relationship of servant and Truth in a dualistic structure.
This division points to the dual structure of Srah al-amd, where Truth and creation engage in an existential interaction. The first section describes the Divine Essence and attributes, while the second section contains the servants supplication for guidance and proximity to the Truth.
Mliki Yawmid-Dn
Master of the Day of Judgement
Mliki Yawmid-Dn refers to Gods absolute ownership on the Day of Judgement, when the reckoning of creation is in His hand. This verse marks the beginning of the creation-related part of Srah al-amd, illustrating the servants relationship with God in the path of guidance and accountability.
Srah al-amd, through the division of Truth and creation, coherently portrays the existential relationship of servant and Truth. The first section of the Srah is dedicated to describing Divine Essence and attributes, while the second section is devoted to the servants plea for guidance and nearness to the Truth. This dual structure transforms Srah al-amd into a comprehensive blueprint for human spiritual journey.
The Blessed Srah al-amd, as the Opening of the Book, is not only the commencement of the Qurn but also a comprehensive summary of all its knowledge. This Srah, with its collective structure (al-amdu lillh), detail (rabbil-lamn), and division (ar-ramnir-ram), presents a coherent system of Divine knowledge. Bismillhir-Ramnir-Ram, as the most excellent Divine verse, encompasses all the meanings of the Srah, and Srah al-amd contains all the meanings of the Qurn.
Praise, as a container of inclusivity, embraces gratitude and gathers all verses of praise and gratitude in the Qurn. Mastery of al-amdu lillh guides one to comprehend the entirety of the Qurn. The repetition of ar-Ramnir-Ram in the Srah is not a mere superficial repetition but signifies various existential and perfect degrees. Attentiveness to Srah al-amd is the key to Divine nearness and mystical comprehension of the verses.
Due to its comprehensiveness and perfection, Srah al-amd is a great Divine favour upon the Prophet (peace be upon him) and his nation. Each verse of it is complete in itself, yet the revelation of all seven verses manifests the perfection of this gift. Ultimately, Srah al-amd is not merely a chapter but a gateway to deep understanding of Divine revelation and a path to the Truth.
Supervised by Sadegh Khademii
