Surah Al-Fatiha: (7) The path of those upon whom You have bestowed favor...

First Insight

There is a difference of opinion regarding the definition of Ni'mah (blessing):

1. Some say: It is the benefit rendered out of benevolence towards others.
2. Others add a condition: It is the good benefit rendered out of benevolence. They argue this qualifier is necessary because a blessing warrants gratitude (shukr), and a bad act does not warrant gratitude.

The correct view: This qualifier is not considered. It is possible for benevolence to warrant gratitude even if the act itself is prohibited, as the basis for deserving thanks is separate from the basis for sin and punishment. Just as a wicked person deserves thanks for their kindness but blame for their disobedience to God, the same can apply here.

Defining the term:

• **Benefit (Naf')**: Because pure harm (maḍarrah) cannot be a blessing.
• Rendered out of benevolence: If the benefit is real, but the actor intends only their own benefit, not the benefit of the recipient (e.g., a master benefiting from his slave girl), it is not considered a true blessing.

Branches stemming from this definition:

First Branch: All blessings originate from God. Every benefit reaching creation and every harm averted comes from God, as stated: "And whatever blessing you have, it is from Allah" (16:53). Blessings are divided into three categories:

1. Blessings God creates uniquely: Such as creation and sustenance.
2. Blessings seemingly from others: In appearance, these blessings are ultimately from God because He created the blessing, the benefactor, and the inclination to bestow the blessing in the benefactor's heart. Since God channeled the blessing through a servant, that servant is thanked, but the true object of thanks is God. This is why He said: "Be grateful to Me and to your parents; to Me is the final destination" (31:14), starting with Himself to indicate that the blessings of creation are contingent upon God's blessing.
3. Blessings received due to our obedience: These are also from God, as without His guidance, assistance, and enabling us to perform acts of obedience, we would achieve nothing. Thus, all blessings are ultimately from God.

Second Branch: The primary blessing is life. This is supported by both reason and transmission (naql).

• Reason: A blessing must be something from which one can benefit. Benefit is only possible with life; the inanimate and the dead cannot benefit. Therefore, life is the origin of all blessings.
• Transmission: God says, "How do you disbelieve in Allah while you were dead and He gave you life?" (2:28). Immediately following this, He mentions: "It is He who created for you all that is in the earth" (2:29). Starting with life and following with the things to be benefited from indicates that life is the root of all blessings.

Third Branch: Does God bestow blessings upon the disbeliever?

• Some of our scholars say: No, God does not bestow blessings upon the disbeliever.
• The Mu'tazila say: God bestows both religious and worldly blessings upon the disbeliever.

Arguments for the first view (No blessing for the disbeliever):

1. Quranic Evidence: The verse, "The path of those upon whom You have bestowed favor" (1:7). If God bestowed blessings upon the disbeliever, they would be included in "those upon whom You have bestowed favor." If so, asking, "Guide us to the straight path, the path of those upon whom You have bestowed favor" (1:6-7), would mean asking to be guided to the path of the disbelievers, which is false.
   • Rebuttal: If they argue that the word ṣirāṭ (path) negates this, we reply that "the path of those upon whom You have bestowed favor" is a badal (apposition) for "the straight path." The meaning is: "Guide us to the path of those upon whom You have bestowed favor," bringing back the same contradiction.
2. Second Verse: "And let not those who disbelieve think that the respite We give them is better for themselves. We only give them respite that they may increase in sin" (3:178).
3. Rational Evidence: Worldly blessings are perpetually few in comparison to the punishment of the Hereafter—like a drop in the ocean. Such a meager benefit against overwhelming harm is not considered a blessing. (Analogy: If someone puts poison in candy, the small benefit of the sweetness is not called a blessing due to the great harm.)

Arguments for the second view (Yes, blessings for the disbeliever):

1. Verse 1: "O mankind, worship your Lord, He who created you and those before you, that you may become righteous. He who made for you the earth a resting place and the heaven a canopy..." (2:21-22). This indicates that obedience is due to everyone because of these great blessings.
2. Verse 2: "How do you disbelieve in Allah while you were dead and He gave you life?" (2:28). This is mentioned in the context of reminding and explaining blessings.
3. Verse 3: "O Children of Israel, remember My favor which I conferred upon you..." (2:40).
4. Verse 4: "And few of My servants are grateful" (34:13), and Iblis's statement: "And you will not find most of them grateful" (7:17). If blessings were not received, gratitude would not be required, and their failure to be grateful would not lead to any contradiction, as gratitude is impossible without the reception of a blessing.

Second Insight

The verse, "Guide us to the straight path, the path of those upon whom You have bestowed favor" (1:6-7), indicates the Imamate (leadership) of Abu Bakr, may God be pleased with him.

As established, the verse means: "Guide us to the path of those upon whom God has bestowed favor." God clarified in another verse who these people are: "And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor, of the prophets and the truthful and the martyrs and the righteous..." (4:69).

There is no doubt that the chief and leader of the Ṣiddīqūn (Truthful ones) is Abu Bakr al-Ṣiddīq, may God be pleased with him. Therefore, the meaning of the verse is that God commands us to seek the guidance upon which Abu Bakr al-Ṣiddīq and the other Ṣiddīqūn trod. If Abu Bakr were unjust, it would not be permissible to follow him. Thus, this verse proves the Imamate of Abu Bakr, may God be pleased with him.

Third Insight

The phrase "those upon whom You have bestowed favor" (1:7) encompasses everyone upon whom God has bestowed a blessing. This blessing is either worldly or religious. Since the worldly interpretation was refuted (in the First Insight), the intended meaning must be the religious blessing.

Every religious blessing other than faith (Iman) is conditional upon having faith. However, the blessing of faith itself can exist without any other religious blessings. This indicates that the intended meaning of "those upon whom You have bestowed favor" is the blessing of Faith.

If this principle is established, several rulings follow:

Ruling 1: The believer must not remain eternally in the Fire. Since the mention of "those upon whom You have bestowed favor" is in a context of glorification for this blessing, if it had no effect in averting eternal punishment, it would be of little benefit, and God would not have mentioned it with such glorification.

Ruling 2: God is not obligated to provide what is best and most suitable (al-aṣlaḥ) in religion. If guidance were obligatory for God, it would not be considered a blessing, as fulfilling an obligation is not a blessing. Since God termed it a blessing, we know it is not obligatory.

Ruling 3: The intended meaning of the blessing cannot be that God enabled the accountable person, guided him, and removed excuses from him. This is because all these things are present for the disbelievers as well. Since God specified this blessing for certain accountable persons while this enabling and removal of obstacles is general for everyone, we know that the intended meaning of the blessing is not merely the ability to act and the removal of impediments.

Chapter Nine: On His saying, "Not of those who have earned His wrath, nor of those who go astray"

This section contains several insights:

1. The Common View: The wrathful (al-maghḍūb ‘alayhim) are the Jews, based on God's saying: "those whom Allah has cursed and brought down His wrath upon" (5:60). The astray (aḍ-ḍāllīn) are the Christians, based on: "They have gone astray before and led many astray and have gone far astray from the right path" (5:77).
2. A Critique: This view is considered weak because the deniers of the Creator and the polytheists are worse in religion than the Jews and Christians, so guarding against their paths should be prioritized.
3. Alternative Interpretation: The wrathful refer to all who err in outward actions (the sinners/wicked, al-fāsiqūn), and the astray refer to all who err in belief (al-i‘tiqād), as the terms are general, and restricting them contradicts the default meaning.
4. Another Possibility: The wrathful are the disbelievers, and the astray are the hypocrites (al-munāfiqūn). This aligns with the structure of Surah Al-Baqarah, where God first mentioned the believers (v. 1-5), then the disbelievers (v. 6), and then the hypocrites (v. 8). Similarly here: believers ("those upon whom You have bestowed favor"), followed by disbelievers ("not of those who have earned His wrath"), followed by hypocrites ("nor of those who go astray").

God's judgment that they are astray prevents them from being believers, otherwise, God's truthful report would become a lie, which is impossible, and what leads to the impossible is also impossible.

The phrase "Not of those who have earned His wrath, nor of those who go astray" indicates that none of the angels or prophets, peace be upon them, committed an act contrary to the path of those favored by God, nor did they hold beliefs contrary to them. If they had, they would have gone astray from the truth, as "What is there after truth except error?" (10:32). If they were astray, it would not be permissible to follow them or their path, and they would be excluded from "those upon whom You have bestowed favor," which is false. Thus, this verse proves the infallibility (‘iṣmah) of the prophets and angels, peace be upon them.

Wrath (ghaḍab) is a change occurring from the boiling of the heart's blood due to the desire for vengeance. This is impossible for God. However, there is a general principle: All psychological attributes (mercy, joy, anger, shyness, jealousy, scheming, deception, arrogance, mockery) have beginnings and ends.

• Example of Anger: Its beginning is the boiling of the heart's blood, and its end is the desire to inflict harm. In God's case, the term "wrath" is not taken to mean its beginning (boiling blood) but its end (the will to inflict harm).
• *Example of Shyness (Ḥayā’):* Its beginning is a feeling of brokenness in the soul, and its purpose is to refrain from an action. In God's case, the term "shyness" refers to the refraining from action, not the internal feeling of brokenness. This is a noble principle in this domain.

The Mu'tazila say that God's wrath indicates that they chose to commit evil deeds by their own will; otherwise, God's wrath would be unjust.

Our scholars say that God mentioning His wrath followed by their being astray indicates that God's wrath is the cause of their being astray. Thus, a divine attribute affects the servant's attribute. If we were to say that their being astray causes God's wrath, it would imply the servant's attribute affects God's attribute, which is impossible.

The beginning of the Surah contains praise and glorification of God, while the end contains condemnation of those who turn away from faith and obedience to Him. This indicates that the source of all good and the title of happiness is turning toward God, and the source of all afflictions and fears is turning away from God, avoiding His obedience, and shunning His service.

This verse indicates that accountable beings are three groups:

1. The obedient: Indicated by "those upon whom You have bestowed favor."
2. The disobedient (sinners): Indicated by "not of those who have earned His wrath."
3. The ignorant in religion (disbelievers): Indicated by "nor of those who go astray."

• Question: Why was the sinner mentioned before the disbeliever?
• Answer: Every person guards against disbelief, but not everyone guards against sinfulness (fisq). Therefore, addressing sinfulness first is more important.

God's wrath arises from His knowledge of the commission of evil acts. This knowledge is either eternal or created (ḥādith).

• If eternal: Why did He create it and bring it into existence when He knew that its existence would only result in eternal punishment? Furthermore, how can one who is wrathful toward something proceed to create it?
• If created: This implies God is a locus for created events (maḥall lil-ḥawādith). Moreover, creating that knowledge would require prior knowledge, leading to an infinite regress, which is impossible.
• Answer: "Allah does what He wills and judges as He wills."

If someone is blessed by God, it is impossible for them to be wrathful or astray. So, why mention "not of those who have earned His wrath, nor of those who go astray" immediately after "those upon whom You have bestowed favor"?

Answer: Faith is perfected by Hope (rajā’) and Fear (khawf). The Prophet (PBUH) said: "If the fear and hope of a believer were weighed, they would balance."

• "The path of those upon whom You have bestowed favor" necessitates complete Hope.
• "Not of those who have earned His wrath, nor of those who go astray" necessitates complete Fear. Thus, faith is strengthened by its two pillars, reaching perfection.

Why did God make the accepted group one (those favored) and the rejected groups two (the wrathful and the astray)?

Answer: The perfection of God's blessings upon someone is achieved when they combine knowledge of the Truth for its own sake and goodness for the sake of action. These are "those upon whom You have bestowed favor."

• If the action aspect is deficient (while knowledge remains), they are the sinners, the wrathful (e.g., 4:93).
• If the knowledge aspect is deficient, they are the astray (e.g., 10:32).

This concludes our detailed exegesis of each verse of this Surah. And God knows best.

Part Two: Exegesis of the Entire Surah

The world of this life is the world of turbidity, and the Hereafter is the world of purity. The Hereafter is to this world as the origin is to the branch, or the body is to the shadow. Everything in this world must have an origin in the Hereafter, or it is like an empty mirage. Everything in the Hereafter must have a model in this world, or it is like a tree without fruit.

The spiritual world is one of lights, joy, pleasure, and delight, and these spiritualities vary in perfection and deficiency. There must be one supreme, most perfect entity, and all others must be subject to its command. This is indicated by the verse describing an angel: "Possessing power, with the Owner of the Throne, established, obeyed, trustworthy" (81:21).

Similarly, there must be one most perfect person in this physical world, subject to the command of the first supreme entity. The first obeyed entity is obeyed in the spiritual realm; the second is obeyed in the physical realm. The former is the obeyed one of the higher world, and the latter is the obeyed one of the lower world.

Since the physical world is the shadow of the spiritual world, there must be a connection between these two obeyed entities: the Source (in the spiritual realm) and the Manifestation (in the physical realm). The Source is the angelic messenger, and the Manifestation is the human messenger. Through both, the affairs of happiness in the Hereafter and this world are completed.

The perfection of the human messenger is manifested in calling people to God. This call is completed by seven matters mentioned at the end of Surah Al-Baqarah (2:285-286):

1. Belief in God, His angels, His books, and His messengers (Knowledge of the Originator/Lordship).
2. "We hear and we obey" (Knowledge of Servitude, based on the Originator).
3. Reliance entirely upon God (Knowledge of Servitude, based on Perfection).
4. "Your forgiveness, O our Lord" (Perfection of reliance).

Once the knowledge of Lordship (the first four points) and the knowledge of Servitude (the next two points) are perfected, only the journey to the Presence of the Generous King remains, preparing for the return: "And to You is the final destination."

Thus, there are three stages: Origin, Middle, and Return.

• The Origin is perfected by knowing four things: God, angels, books, and messengers.
• The Middle is perfected by knowing two things: "We hear and we obey" (pertaining to the physical world) and "Your forgiveness, O our Lord" (pertaining to the spiritual world).
• The End is perfected by one thing: "And to You is the final destination." (Total: 4 + 2 + 1 = 7 stages).

From these seven stages of knowledge, seven stages of supplication (du'ā’) branch off:

1. "Our Lord, do not impose upon us what we cannot bear" (2:286) $\rightarrow Countered by Remembrance (Dhikr), as in "Remember Allah with much remembrance." This is achieved by saying "In the Name of Allah, the Most Gracious, the Most Merciful."
2. "And do not burden us with a load as You burdened those before us" (2:286) \rightarrow Warding off burdens necessitates Praise, achieved by saying "All praise is due to Allah, Lord of the Worlds."
3. "And pardon us" (2:286) \rightarrow This points to complete mercy, achieved by saying "The Most Gracious, the Most Merciful."
4. "And forgive us" (2:286) \rightarrow Because You are the Owner of judgment on the Day of Recompense, achieved by saying "Master of the Day of Recompense."
5. "And forgive us" (2:286) \rightarrow Because we worship You and seek Your help in all matters, achieved by saying "You alone we worship, and You alone we ask for help."
6. "And have mercy upon us" (2:286) \rightarrow Because we asked for guidance from You, achieved by saying "Guide us to the straight path."
7. "You are our protector, so grant us victory over the disbelieving people" (2:286) \rightarrow This is what is meant by "Not of those who have earned His wrath, nor of those who go astray."

These seven stages were mentioned by the Prophet (PBUH) in the spiritual realm during his Ascension (Mi'rāj). When he descended, the effect of the Source flowed onto the Manifestation, expressed in Surah Al-Fatiha. Whoever recites it in prayer ascends these lights from the Manifestation to the Source, just as these lights descended from the Source to the Manifestation during the time of Muhammad (PBUH). This is why the Prophet (PBUH) said: "Prayer is the believer's Mi'rāj."

The entrances through which Satan approaches are fundamentally three: **Lust (Shahwah), Anger (Ghaḍab), and Caprice/Whim (Hawā’)**.

• Lust is bestial.
• Anger is predatory.
• Caprice is satanic.

Lust is an affliction, but anger is greater. Anger is an affliction, but caprice is greater.

• "Indeed, prayer forbids immorality (faḥshā’)" (29:45) refers to the effects of Lust.
• "and wrongdoing (munkar)" refers to the effects of Anger.
• "and oppression (baghy)" refers to the effects of Caprice.

Lust leads one to wrong oneself. Anger leads one to wrong others. Caprice leads one's oppression to the majesty of God. The Prophet (PBUH) said: "Injustice is of three types: one that is not forgiven, one that is not left alone, and one that God may forgive."

1. Unforgivable Injustice: Shirk (polytheism) \rightarrow Originates from Caprice.
2. Injustice Not Left Alone: Injustice between people \rightarrow Originates from Anger.
3. Injustice God May Forgive: Injustice against oneself \rightarrow Originates from Lust.

These have consequences:

• Greed and stinginess are results of Lust.
• Self-admiration and arrogance are results of Anger.
• Disbelief and heresy are results of Caprice.

When these six combine in a human, a seventh is born: Envy (Ḥasad), which is the culmination of blameworthy traits, just as Satan is the culmination of blameworthy persons. This is why God concluded the evils of humanity with envy ("And from the evil of the envier when he envies" - 113:5) and the evils of Satan with whispering ("from the evil of the whisperer who withdraws" - 114:4). Envy is worse than Iblis; it is narrated that when Iblis came to Pharaoh's door, Pharaoh asked who it was. Iblis replied, "If you were a god, you would not have been ignorant of me." When Iblis entered, Pharaoh asked if he knew anyone more evil than him and Iblis. Iblis replied, "Yes, the envier. Because of envy, you fell into this tribulation."

Surah Al-Fatiha, consisting of seven verses, was revealed to cut off these seven afflictions. Furthermore, the foundation of Al-Fatiha is the Basmalah (Bismillah), containing three Names, which counter the three original corrupt traits. The seven verses of Al-Fatiha counter the seven resulting traits. The entire Qur'an is a treatment for all blameworthy traits, just as they are branches of the seven.

Countering the Three Primary Traits with the Three Primary Names (in Bismillah):

• Whoever knows God and knows that there is no god but Him distances himself from Satan and Caprice, as caprice is a god other than God (25:23). Moses was told: "Oppose your desire, for I have not created a creation that disputes My dominion except desire."
• Whoever knows God is The Most Gracious (Ar-Raḥmān) knows He does not get angry, as anger stems from seeking dominion, which belongs to the Most Gracious (25:26).
• Whoever knows God is The Most Merciful (Ar-Raḥīm) must emulate Him by being merciful, thus not wronging himself with bestial actions.

Countering the Seven Secondary Traits with the Seven Verses:

1. "All praise is due to Allah": Removes Lust by inducing gratitude and contentment with what is present.
2. "Lord of the Worlds": Removes Greed/Stinginess by realizing all dominion belongs to the Lord.
3. "The Most Gracious, The Most Merciful": Removes Anger by recognizing the vastness of mercy.
4. "Master of the Day of Recompense": Removes Self-Admiration/Arrogance by instilling fear of judgment.
5. "You alone we worship, and You alone we ask for help": Removes Arrogance (by acknowledging servitude) and Self-Admiration (by acknowledging dependence on help).
6. "Guide us to the straight path": Repels the Caprice of Satan.
7. "The path of those upon whom You have bestowed favor, not of those who have earned His wrath, nor of those who go astray": Removes Disbelief/Heresy by specifying the correct path and rejecting deviation.

The statement "All praise is due to Allah" points to establishing the Volitional Creator. The Qur'an proves the Creator primarily by referencing the creation of man (e.g., Abraham: "My Lord is He who gives life and causes death"; "He who created me, and He guides me"). These verses show that the creation of man is the primary evidence for the Creator.

This evidence itself is a great blessing. When the Creator intends this knowledge to be a blessing, it deserves praise. The creation of the human body—the development of diverse organs from uniform semen—requires the Creator's intention to form them in specific shapes and natures that align with our welfare. This necessitates a knowing, capable Creator, full of mercy and wisdom, deserving of praise. Thus, "All praise is due to Allah" indicates the existence of the Creator, His knowledge, power, mercy, perfect wisdom, and His deserving of praise.

"Lord of the Worlds" (Rabb al-‘Ālamīn): Indicates that this God is One, and all worlds are His property and dominion; there is no other god or object of worship.

"The Most Gracious, The Most Merciful" (Ar-Raḥmān Ar-Raḥīm): Indicates that the One God is characterized by perfect mercy, generosity, favor, and benevolence before, during, and after death.

"Master of the Day of Recompense" (Mālik Yawm ad-Dīn): Indicates that a necessary consequence of His wisdom and mercy is the establishment of another day where the good are distinguished from the evil, and the oppressed are avenged against the oppressors. If this resurrection did not occur, it would detract from His attribute as the Most Gracious and Merciful.

Up to this point, we have covered what is necessary for knowing Lordship.

The rest of the Surah, "You alone we worship...", points to the necessities of knowing Servitude, which is confined to two types of actions and their results:

1. The servant's action:
   • Performing worship: Indicated by "You alone we worship."
   • Knowing that this is only possible through God's help: Indicated by "and You alone we ask for help" (This opens the vast sea of determinism vs. free will).
2. The results of those actions: Obtaining guidance, unveiling, and manifestation, indicated by "Guide us to the straight path."

The people of the world are three groups:

1. The perfect, truthful, sincere ones: Who combine knowledge of the Truth for its own sake and knowledge of good for action \rightarrow "those upon whom You have bestowed favor."
2. Those deficient in righteous deeds (the wicked): \rightarrow "not of those who have earned His wrath."
3. Those deficient in correct beliefs (heretics/disbelievers): \rightarrow "nor of those who go astray."

The perfection of the human soul in knowledge is achieved in two ways:

1. Attempting to acquire it through thought, reflection, and deduction \rightarrow "Guide us to the straight path."
2. Receiving the established knowledge of predecessors \rightarrow "the path of those upon whom You have bestowed favor."

In the second case, the request is that one's emulation be guided by the lights of the intellects of the truthful group, who combined correct beliefs and sound actions, and that one be absolved from emulating the group deficient in action (the wrathful) or the group deficient in belief (the astray).

This concludes the Surah, showing it encompasses all stations considered necessary for knowing Lordship and Servitude.

The Prophet (PBUH) narrated from God: "I have divided the prayer between Myself and My servant into two halves. When the servant says, 'In the Name of Allah, the Most Gracious, the Most Merciful,' God says, 'My servant has remembered Me.' When he says, 'All praise is due to Allah, Lord of the Worlds,' God says, 'My servant has praised Me.' When he says, 'The Most Gracious, The Most Merciful,' God says, 'My servant has glorified Me.' When he says, 'Master of the Day of Recompense,' God says, 'My servant has magnified Me' [or, in another narration, 'He has entrusted His affair to Me']." When he says, "You alone we worship," God says, "My servant has worshipped Me." When he says, "and You alone we ask for help," God says, "My servant has relied upon Me." [Or, in another narration: "This is between Me and My servant."] When he says, "Guide us to the straight path," God says, "This is for My servant, and My servant shall have what he asks."

Insights from this Hadith:

First Insight: God dividing the prayer in half indicates that the foundations of religious laws (sharā’i‘) are based on safeguarding the welfare of creation. The most important matter for the servant is the illumination of the heart through knowledge of Lordship, followed by knowledge of Servitude, as man was created for this covenant (e.g., 51:56). Since this is the case, God revealed this Surah, making the first half about Lordship and the second about Servitude, making it comprehensive for fulfilling that covenant.

Second Insight: God naming Al-Fatiha "Prayer" (Ṣalāh) implies several rulings:

1. If Al-Fatiha is not recited, the prayer is invalid. Thus, reciting Al-Fatiha is a pillar of prayer, as our scholars hold. This is further supported by:
   • The Prophet's constant practice (requiring us to follow him).
   • The constant practice of the Rightly Guided Caliphs.
   • The consensus of all Muslims worldwide.
   • The Hadith: "There is no prayer without the Fatiha of the Book."
   • The verse "So recite what is easy thereof from the Qur'an" (73:20) is a command, implying obligation. Since reciting anything other than Al-Fatiha is not necessarily obligatory, reciting Al-Fatiha must be obligatory to fulfill the command's apparent meaning.
   • Reciting Al-Fatiha is safer (following the principle: "Leave that which makes you doubt for that which does not make you doubt").
   • The Prophet's constant practice implies deviation from it is forbidden.
   • There is no dispute that reciting Al-Fatiha is superior to reciting anything else.
   • Therefore, fulfilling the obligation of prayer requires reciting Al-Fatiha, and fulfilling it with a lesser act (omitting Al-Fatiha) does not discharge the obligation.
2. The purpose of prayer is the remembrance of the heart (60:14). Al-Fatiha, being concise yet comprehensive of the stations of Lordship and Servitude, fulfills this purpose, which is why it is equated to the entire Qur'an ("And We have certainly given you seven of the often repeated [verses] and the great Qur'an" - 15:87). Therefore, nothing else can substitute for it.
3. This narration indicates that prayer is not established if Al-Fatiha is absent.

Third Insight: When the servant says, "In the Name of Allah, the Most Gracious, the Most Merciful," God says, "My servant has remembered Me."

1. This aligns with "So remember Me; I will remember you" (2:152). Since the servant initiated remembrance, God remembers him in a gathering better than his own.
2. This indicates that the station of Remembrance (Dhikr) is high in servitude, as it is the starting point. God commanded it repeatedly, emphasizing its importance more than any other station of servitude.
3. The phrase "My servant has remembered Me" indicates that the word "Allah" is a proper noun (ism ‘alam) specific to His unique Essence. If it were a derived noun, its meaning would be general, and it wouldn't specify His particular Essence. Since Ar-Raḥmān and Ar-Raḥīm are general terms, the use of "Allah" here confirms it is a proper noun.

When the servant says, "All praise is due to Allah," God says, "My servant has praised Me." This indicates that the station of Praise (Ḥamd) is higher than Remembrance. This is supported by:

• The first utterance mentioned at the beginning of creation was praise (angels before Adam: "And we exalt [Allah] with praise of You and sanctify You" - 2:30).
• The last utterance after the world perishes will be praise ("And the last of their call will be, 'All praise is due to Allah, Lord of the Worlds'" - 10:10).
• Reason: Contemplating God's Essence is impossible ("Contemplate creation, but do not contemplate the Creator"). Since contemplation is only possible regarding His actions, and one finds His mercy and favor most in His creation, one's engagement in praise and gratitude is greater. Thus, God testifies that the servant's intellect and tongue have recognized His favor in ordering the higher and lower worlds.

When the servant says, "The Most Gracious, The Most Merciful," God says, "My servant has glorified Me."

• Question: Why didn't God say this when the servant said Bismillah (which contains these names)?
• Answer: In "All praise is due to Allah," the servant affirmed God's perfection in His Essence and His perfection of others. Then, "Lord of the Worlds" affirmed His singularity. When he then says "The Most Gracious, The Most Merciful," it signifies that this perfect, unique God is characterized by the utmost mercy, favor, and generosity toward His servants. This is the highest concept the intellect can grasp regarding perfection and majesty. Hence, God says, "My servant has glorified Me."

When the servant says, "Master of the Day of Recompense," God says, "My servant has magnified Me," meaning, "He has purified Me and sanctified Me from what is unfitting."

• We see in this world the unjust prevailing over the oppressed, the strong over the weak, while the pious live in hardship, and the disbeliever lives in ease. If the Hereafter did not come for retribution, this delay would be an injustice from God. Since the Day of Judgment comes to avenge the oppressed and reward the obedient, the notion of injustice is removed. Thus, God says, "That He may recompense those who do evil with what they have done and recompense those who do good with the best [reward]" (53:31). This is why God says, "My servant has magnified Me," by purifying Him from injustice.

When the servant says, "You alone we worship, and You alone we ask for help," God says, "This is between Me and My servant."

• This points to the secret of Free Will and Determinism (Jabr wa Qadar). "You alone we worship" is the servant announcing his intention to act in obedience. The question arises: Is he independent in this action or not? The truth is he is not independent. A servant's power is either capable of action and inaction, or not. If capable of both, the action only occurs over inaction if there is a preponderant factor (murajjiḥ). If this factor is not from the servant, it is from God—the creation of the pure, unresisted inclination. This is the meaning of "and You alone we ask for help," and "Our Lord, do not let our hearts deviate after You have guided us." This help is the creation of the inclination toward righteous acts. This is the meaning of assistance and seeking assistance.
• What is from God is the creation of the decisive inclination; what is from the servant is that when the power and inclination combine, the effect issues from him.

When the servant says, "Guide us to the straight path," God says, "This is for My servant, and My servant shall have what he asks."

• We see scholars differing on theological and eschatological issues, with darkness and doubt prevailing. Few reach the core truth despite equal intellects and intense reflection. This is only possible through God's guidance, as He beautifies the truth in the seeker's eye (49:7). Otherwise, reaching the truth would be impossible. This is why all prophets and angels asked for guidance.

Fourth Insight: Correspondence between the Verses and the Physical Acts of Prayer The seven verses of Al-Fatiha correspond to the seven physical acts of prayer: Standing (Qiyām), Bowing (Rukū‘), Standing erect after bowing (I‘tidāl), First Prostration (Sujūd), Sitting up from the first prostration, Second Prostration, and Sitting for the Tashahhud.

• "In the Name of Allah..." corresponds to Standing (Qiyām): The Bā’ in Bismillāh remains upright, and the Basmalah initiates all matters (as every important matter begins with it).
• "All praise is due to Allah, Lord of the Worlds" corresponds to **Bowing (Rukū‘)**: In praise, the servant looks at both the Giver (God) and the gift (creation), a middle state between turning away and complete absorption. Bowing is a middle state between standing and prostration. Also, abundant praise weighs down the back, causing one to bow.
• "The Most Gracious, The Most Merciful" corresponds to Standing Erect (I‘tidāl): After supplicating in bowing, it is fitting that God responds with mercy by returning the servant to an upright posture.
• "Master of the Day of Recompense" corresponds to the First Prostration: This phrase indicates ultimate power and majesty, necessitating the utmost humility and submission, which is the prostration.
• "You alone we worship, and You alone we ask for help" corresponds to Sitting between the two prostrations: "You alone we worship" is a report of the preceding prostration, and "You alone we ask for help" is seeking assistance for the second prostration.
• "Guide us to the straight path" corresponds to the Second Prostration: This is the request for the most important thing, fitting for the second prostration signifying ultimate humility.
• "The path of those upon whom You have bestowed favor..." corresponds to the Sitting (Julus): After reaching the utmost humility, God honors the servant by commanding him to sit before Him—a great blessing fitting the phrase "those upon whom You have bestowed favor." This sitting is like the Prophet's experience of receiving the Taḥiyyāt after his ascension, signifying that the believer's spiritual ascent is a spark from the Prophet's ascent.

The seven verses are the spirit of the seven physical acts, and these seven acts are the spirit of the seven stages of human creation (from clay to "the best of creators" - 23:14). This shows that the ranks of bodies and spirits are many, and the Spirit of Spirits and Light of Lights is God, "And that to your Lord is the final limit" (53:42).

The Prophet (PBUH) had two physical ascensions (Mecca to Jerusalem, and Jerusalem to the heavens) and two spiritual ascensions (from the world of testimony to the unseen, and from the unseen to the hidden of the unseen—like "two bow-lengths or nearer").

The transition from the physical world (testimony) to the spiritual world (unseen) is the soul leaving the body. The spiritual world is endless, ascending through ranks of angels up to those who carry the Throne (8 in number, whose secrets are not to be mentioned here), and further to purified spirits whose sustenance is the remembrance of God. This ascent continues until it reaches the ultimate source, God.

The spiritual ascension is thus from the world of testimony to the unseen, and from the unseen to the hidden of the unseen (God's Majesty).

When the Prophet (PBUH) reached the highest point and wished to return, he asked for a gift for his companions. He was told: The gift for your nation is Prayer, as it combines the physical ascension (through actions) and the spiritual ascension (through remembrances).

How to perform this spiritual ascension in prayer:

1. Purification: The station is holy (Holy Valley, Wādī Ṭuwā). You have a king and a devil, religion and world, intellect and caprice, good and evil, etc. You must choose which side to align with, as companionship solidifies.
2. Raising Hands: This signifies bidding farewell to the world and the Hereafter. Cut off your sight from them and turn your heart, spirit, intellect, and thought entirely toward God.
3. Say "Allahu Akbar": He is greater than all existence, knowledge, and anything that can be measured or compared.
4. Say "Subḥānakallāhumma wa biḥamdik": Here the light of Majesty's glory is revealed.
5. Say "Tabāraka ismuk": The light of eternity (pre-existence and post-existence) is unveiled.
6. Say "Wa ta‘ālā jadduk": Signifying that His attributes of majesty and perfection cannot be fully encompassed.
7. Say "Wa lā ilāha ghayruk": Affirming that all perfection belongs only to Him. Here, the intellect ceases, the tongue is tied, and comprehension falters.
8. Return to yourself: "I have turned my face toward Him Who created the heavens and the earth..." (This is the ascension of Abraham).
9. Then recite the rest of the Taḥiyyāt (which is the ascension of Muhammad, peace be upon him).

By reciting these, you combine the ascension of the greatest angels (with Subḥānakallāhumma) and the ascension of the greatest prophets.

10. Then say "A‘ūdhu billāhi min ash-shayṭān ar-rajīm" to repel the harm of self-admiration.

The Eight Gates of Paradise opened by Al-Fatiha:

1. Gate of Knowledge (The opening of the Surah itself).
2. Gate of Remembrance (Bismillāh).
3. Gate of Gratitude (Al-Ḥamdu Lillāh).
4. Gate of Hope (Ar-Raḥmān Ar-Raḥīm).
5. Gate of Fear (Mālik Yawm ad-Dīn).
6. Gate of Sincerity (Worship and Seeking Help).
7. Gate of Supplication ("Guide us...").
8. Gate of Emulation of the pure spirits ("The path of those upon whom You have bestowed favor...").

Reciting the Surah with understanding opens these eight gates, fulfilling the verse: "Gardens of Eden, with gates opened for them" (38:50).

The Physical Ascension:

1. Stand as if facing God on the Day of Resurrection.
2. Recite Subḥānakallāhumma, then Wajjahtu wajhī, then Al-Fatiha, then what is easy from the Qur'an.
3. Strive to view your worship from God's perspective so you belittle it. Do not view God from your worship, lest you perish.
4. Bend in *Bowing (Rukū‘)* as the soul softens before the Majesty's fire. Say, "Allah hears those who praise Him."
5. Return to standing, then descend with utmost humility into Prostration (Sujūd), saying, "My Lord, the Most High."
   • The first prostration saves from the obstacle of Lusts.
   • The second prostration saves from the obstacle of Anger.
   • The second prostration saves from the obstacle of Caprice.
6. After passing these obstacles, say the Taḥiyyāt (greetings), where the light of your spirit meets the light of the Prophet's spirit, achieving true rest.
7. Then send peace upon the Prophet, and when he replies, "Peace be upon us and upon the righteous servants of Allah," you ask the means by which you attained this: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah."
8. When asked what reward you give for this guidance, you reply: "O Allah, bless Muhammad and the family of Muhammad."
9. When asked what reward you give for the Prophet being sent (as Abraham requested), you reply: "As You have blessed Abraham and the family of Abraham."
10. When asked if these blessings are from Muhammad, Abraham, or God, you reply: "Rather, from the Praised, the Glorious One, You are Praised, Glorious."

When the servant praises God thus, God remembers him in the assembly of angels, and the angels long to visit him.

The greatest things in majesty and awe are Space (infinite expanse) and Time (unbounded duration). The perfection of these four attributes (First, Last, Manifest, Hidden) is The Most Gracious, The Most Merciful.

God established space with the Footstool (Kursī): "His Footstool encompasses the heavens and the earth" (2:255). He established time with the Throne (‘Arsh): "And His Throne was over water" (11:7), as the flow of time resembles the flow of water.

• Loftiness (‘Uluww) is the attribute of the Footstool.
• Greatness (‘Aẓamah) is the attribute of the Throne (e.g., 9:129).
• The perfection of both is for God: "and He is the Most High, the Great" (2:255).

Greatness is a higher degree of perfection than Loftiness. Above both is **Superlative Glory (Kibriyā’)**: "Superlative Glory is My cloak, and Greatness is My lower garment." Above all these is the attribute of Majesty (Jalāl), which sanctifies His unique Essence from any resemblance to contingent beings. This Essence deserves the attribute of Divinity. Hence the supplication: "O Possessor of Majesty and Honor" (55:27).

When the worshipper intends prayer, he intends to seek His Face (60:28). Entering the presence of the Great Sovereign requires purification through stages:

1. Purification from the filth of sins through repentance (e.g., 66:8).
2. For the ascetic, purification from the world (lawful and unlawful).
3. For the sincere, purification from self-regard for one's deeds.
4. For the excellent, purification from regard for one's good deeds.
5. For the truthful, purification from everything other than God.

To seek His Face, stand and contemplate all creation: your own simple and compound organs, your natural, animal, and human faculties; then the minerals, plants, and animals of this world; then the seas, mountains, and all their wonders; then ascend through the seven heavens up to the Lote Tree, the Throne, the Footstool, etc. Then move to the spiritual realm: human spirits, spirits attached to mountains/seas, angels of the seven heavens, those surrounding the Throne, and those carrying it. Then move beyond what is known ("And none knows the soldiers of your Lord except Him" - 74:4).

When you have contemplated all these physical and spiritual realms, say "Allahu Akbar":

1. Meaning 1: He is the Essence whose existence brought all these things into being and perfected their attributes. "Greater" means He is transcendent of resembling or being comparable to them.
2. Meaning 2 (Based on Ihsan): "Allah is greater than that He should not see me, or not hear my speech."
3. Meaning 3 (Ali): "The concept of Unity is that you do not conceptualize Him."
4. Meaning 4: God is greater than that creation can fulfill the right of His servitude; their praises are insufficient for His majesty.

If your intellect encompassed all these wonders, do not think you have reached the beginning of His majesty, let alone its depth.

When you say "Allahu Akbar," let your intellect gaze at the horizons of His majesty, then say "Subḥānakallāhumma wa biḥamdik," then "Wajjahtu wajhī." Then move to the world of command and obligation, using Al-Fatiha as a mirror to see the wonders of this world and the next, the lights of His Names, the past religions, and the ranks of the guided and the astray.

• "Bismillāh...": See the World of this Life, by which the heavens and earth were established.
• "Al-Ḥamdu Lillāh...": See the Hereafter, which is established by praise.
• "Ar-Raḥmān Ar-Raḥīm": See the world of Beauty (Mercy, Favor, Benevolence).
• "Mālik Yawm ad-Dīn": See the world of Majesty (Events and Terrors).
• "Iyyāka na‘budu": See the world of Shari'ah (Law).
• "Wa iyyāka nasta‘īn": See the path of Tariqah (Spiritual Way).
• "Ihdinā aṣ-ṣirāṭ al-mustaqīm": See the Haqiqah (Reality).
• "Ṣirāṭ alladhīna an‘amta ‘alayhim": See the ranks of the happy ones (Prophets, Truthful, Martyrs, Righteous).
• "Ghayr al-maghḍūb ‘alayhim": See the ranks of the wicked sinners.
• "Wa lā aḍ-ḍāllīn": See the depths of disbelief, schism, disgrace, and hypocrisy.

After these high stations are unveiled, do not assume you have reached the end. Return to acknowledging His Superlative Glory and your own abjectness: Say "Allahu Akbar," then descend to the attribute of Greatness: "Subḥāna Rabbī al-‘Aẓīm."

If you wish to know a particle of Greatness, recall that it is the attribute of the Throne, and the Throne's greatness compared to God's is like a drop in the ocean.

• Note: The wording used is ‘Aẓīm (Great) in bowing, not A‘ẓam (Greatest), and A‘lā (Most High) in prostration, not A‘lā (Highest). These differences have profound secrets.

When you rise from bowing, say, "Allah hears those who praise Him," asking for others, you find it for yourself (as the servant helps his brother).

• Question: Why is Takbīr (Allahu Akbar) omitted here?
• Answer: Takbīr is related to Kibriyā’ (Superlative Glory/Awe), while this station is one of intercession (Shafā‘ah), which are distinct.

Then descend into Prostration with "Subḥāna Rabbī al-A‘lā" (Most High), as prostration is more humble than bowing, necessitating the superlative form.

Wisdom of Two Prostrations:

1. The first is for Eternity Past (Al-Azal); the second is for Eternity Future (Al-Abad). The rising between them signifies the existence of this world between the two eternities.
2. The first prostration signifies the annihilation of this world in the Hereafter; the second signifies the annihilation of the Hereafter upon the manifestation of God's Glorious Light.
3. The first is the annihilation of all things in themselves; the second is the subsistence of all things through God's subsistence ("Everything will perish except His Face" - 28:88).
4. The first signifies the submission of the world of testimony (physical) to God's power; the second signifies the submission of the world of spirits.
5. The first is the prostration of gratitude for the knowledge granted; the second is the prostration of inability and fear regarding the rights of His Majesty that remain unfulfilled.

God is Great not by body size, High not by direction, and Great not by duration. He is High above place, not in place; preceding time, not by time.

Four Points on "All Praise is Due to Allah":

1. Abraham asked God the reward for praising Him, and God replied, "Praise is due to Allah." Praise is the beginning and end of gratitude. It is the first word of the Intellect (created from light) and the first word of Adam (the end of created beings). Thus, it begins the Book.
2. Praise is only achieved upon attaining blessing and mercy. Since praise is the first word, blessing and mercy must be the first actions and rulings (e.g., "My mercy encompasses all things").
3. The Prophet's name, Aḥmad, means the most praising of those who praise. This necessitates that God's blessings upon him are the most numerous, as praise corresponds to blessing. Thus, God's mercy upon him must be greater than upon all creation ("And We have not sent you except as a mercy to the worlds" - 21:107).
4. The Sender (God) has two names derived from mercy (Raḥmah): Raḥmān and Raḥīm. The Messenger (Muhammad) also has two names derived from mercy: Muḥammad and Aḥmad. Since praise is conditioned on mercy, these names correspond.

Five Benefits of the Five Names (Allāh, Ar-Rabb, Ar-Raḥmān, Ar-Raḥīm, Mālik):

1. Correspondence to Five Servitude Stations:
   • "You alone we worship" \rightarrow Because You are Allah.
   • "and You alone we ask for help" \rightarrow Because You are Ar-Rabb (Sustainer).
   • "Guide us..." \rightarrow Because You are Ar-Raḥmān.
   • "The path of those upon whom You have bestowed favor" \rightarrow Because You are Ar-Raḥīm.
   • The final verses \rightarrow Because You are Mālik Yawm ad-Dīn.
2. Correspondence to Five Components of Man: Body, Satanic Soul, Lustful Soul, Angry Soul, and the Angelic/Intellectual Essence. Each Name manifests to a specific component, leading to obedience.
3. Correspondence to the Five Pillars of Islam:
   • Shahada (La ilaha illa Allah) \rightarrow Manifestation of Allah.
   • Establishing Prayer \rightarrow Ar-Rabb (through continuous nurturing/training).
   • Giving Zakat \rightarrow Ar-Raḥmān (mercy for the poor).
   • Fasting Ramadan \rightarrow Ar-Raḥīm (self-restraint reminds one of the poor's hunger, and detaches one from sensory pleasures).
   • Hajj \rightarrow$ Mālik Yawm ad-Dīn (emulating the journey and state of the Day of Judgment).
4. Correspondence to Five Types of Qibla (Direction of Prayer): Jerusalem, Kaaba, Bayt al-Ma‘mūr, the Throne, and the Presence of God's Majesty.
5. Correspondence to Five Senses: Each sense is disciplined by one of the Names.

There are several views:

1. Three Manifestation Levels: God manifests to the masses through Actions/Signs (Āyāt), to His friends through Attributes, and to the greatest prophets through His Essence.
   • Allah: Strongest in manifesting the Essence, being the most explicit in utterance yet most remote in meaning from intellects.
   • Ar-Raḥmān: Manifests the high Attributes.
   • Ar-Raḥīm: Manifests Actions and Signs.

The five names correspond to the five stages of creation and nurturing:

1. Allah: Source of creation, origination, and formation.
2. Ar-Rabb: Nurturing through favor and benevolence.
3. Ar-Raḥmān: Nurturing in knowing the Originator.
4. Ar-Raḥīm: Nurturing in knowing the Return (to avoid evil and perform good).
5. Al-Mālik: Transferring souls from the world of the body to the abode of recompense.

Once these stages are reached, the discourse shifts from absence (Ghaybah) to presence (Ḥuḍūr): "You alone we worship..." This implies that after benefiting from these five Names in the five stages, the servant reaches a state where he sees God, speaking to Him through direct observation.

1. Attributed to God: Bismillāh (beginning of matters) and Al-Ḥamdu Lillāh (end of matters). Bismillāh earns mercy (from Ar-Raḥmān), and Al-Ḥamdu Lillāh earns another mercy (from Ar-Raḥīm). This is why it is said: "O Merciful of this world and Merciful of the Hereafter."
2. Attributed to Others: Rabb al-‘Ālamīn, Ar-Raḥmān, Ar-Raḥīm, Mālik Yawm ad-Dīn.
   • Rubūbiyyah (Lordship) pertains to the beginning of their state (as in the covenant: "Am I not your Lord? They said, 'Yes, indeed'" - 7:172).
   • Ar-Raḥmān pertains to the middle state.
   • Al-Mālik pertains to the end state (as in "To whom belongs the sovereignty this Day? To Allah, the One, the Prevailing" - 40:16).