The Importance And The Superiority Of Surah Al-Hamd

Taken from: Sahifeh-ye Imam, vol. 19, pp. 354-355.

Then, the beginning of the God’s divine genetic book, the rank of whom is lolly and glorious, with His Own powerful hand has written, and the entire book through the Comprehensive divine Being, being away from multiplicity and ambiguity, on one aspect is the abstract world of wisdom, spiritual angles and the determination of the first “Will” there is in invocation “al-

Jami’ah Invocation”.

“God has stalled by you”. Because the horizon existence of the innocent Imams (‘a) conforms with the horizon of the “Divine Will”. As the God Almighty has expressed this meaning. “Then, it came near and nearer, then as the size of less than the size of two are length” and the innocent Imams in the “wilayah” point of view are united. “Our beginning, our mid, and our end is Muhammad (S).

We are all Muhammad and we are all one single light. And because the whole book is within the verse Praise, and Praise as a criterion multiplicity being there is in bismillah ar-Rahman ar-Rahim and in it the ba of bismillah and underneath (ba) the (point)-dot ‘Ali (‘a) as it has been related, he said: “I am that dot.” And it has been written that the being through has been appeared and the pious through the dot ba has been separated from his own beloved.”

And in this Divine Book and this Holy verse is the natural world and this transitory world and the current events. And this is according to the descending curve, otherwise, the beginning and the ending are the same, because whatever from the Divine Heaven has been descended, on that day which: And between the End of the book and the verses, the chapters: We consider it thousand years going upwards.

In this case the Messenger’s completion and his Holy being who is the first being as it has been mentioned “We are the antecedents to the coming next ones.”

And between the beginning and ending Divine Book there are verses, chapters and parts. Single unit book, each general world is chapter, part and some of its units. And each particle realm, is a verse and a chapter, and each stage of each realm, or each particle of its particles will be a verse or a word perchance the God’s word Almighty:

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ

“And it is His sign that he has created you from the clay, then you are human beings who are scattered upon the earth” (30:20).

With this criterion is referring. And the chain of being are considered as many books and declarations, each realm will be an independent book, having so many parts and chapters, verses and terms according to the number of persons and articles therein. And perchance, the Divine’s words saying; “There is not any dry wet but in the Book is clearly clarified'’, is the evidence for it.

And if we mix the two criterions, an absolute book would be that enjoys many volumes, each of them having so many chapters, parts and units, verse and divisions.

Verse praise which is in Qur’an, and it is the first verse and it is special for praying, and prayer without Praise is not considered prayer.

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ

And with Him are the keys of the unseen treasures-- none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book. (6:59).

The same verse “Praise” contains the entire knowledge, but those who are very sharp and subtle must pay attention deeply thereupon, well. We are not of these group.

We say the al-Hamdu lil-Lah’ means it is deserved, “al-Hamdu lil-Lah rabb al- ‘alamin” means God is to be deserved having the entire praises. But Quran does not say this, it does not say that there is no “Hamd” at all, anywhere except for God, the one who worships idol, is itself “Hamd” namely it is for God, but he does not realize it the problem is that we are not aware, we are ignorant.

The one who say: [iyyaka na’budu], it means infant that all of us seek your help, we want God's will. Indeed practically this so that except God there is none, there is no helper and, there is no other power and authority but God.

We all worship for God, we seek His help. In fact, the praise within this world is for God only there is no praise, but for God Almighty, these who praise, for example, they praise Satan and the Kings and so on, they do not realize that they are praising God, they are not aware of this fact, but praise is for the perfect One, praise is not for the deficient ones.

Any seeks help from anyone, in fact he is seeking help from God, this is what the verse mentions. And for those who are aware, if only this verse will be fulfilled, all the problems will be sold, because when the man would realize that all things are from him, he has no fear of anyone any more, we are terrified of the powers because we think they are the true power. When man considers Him as the main power man understands that He is everything, he does not care about anyone else.

We are terrified because we are not able to realize where is the real power, the power which is useful for the entire people, the power which is being used for the people’s benefit.

Interpretation Of Bismillah Ar-Rahman Ar-Rahim

Taken from: Sahifeh-ye Imam, vol. 16, pp. 217-218.

In reality bismillah ar-Rahman ar-Rahim possess sonic of being and stages of descending and ascending, and according to the conducts and reality growth have had multiplicity facts and within the heart of the spiritual wayfarer, according to their stages and stales had some manifestations.

And naming which exists at the beginning of each verse comes from the Qur’anic verses according to the fact, it differs from the others naming in other verse, some of these naming is greater, some are great, someone comprehensive and encompassing and some are limited, and the conception of each verse will be understood by the little which comes upon its head.

Therefore, whatever for the beginning of its principle being and its stage has come is different from that, which is for the beginning of the stage of the ranks having come, and the learned and the theologians who are except there about know it well. Thus, Amir, the head of the pious (‘a) has been quoted; Whatever there is in Qur’an, there is in verse praise, and whatever exists in verse praise, there is in ba, and whatever there is in ba there is in dot wonderment, and I am the dot underneath ba.”

And in other naming this does not exist. Because the “Fatihah al-Kitab” contains all details, from al-hamd to the yawm ad-din. “The Resurrection Day” and all the creature’s states and its ranks by the God's saying” iyyaka na’budu till the end of the Holy verse, has been written. And the whole circle vastly has come at the end in “ar-Rahman ar-Rahim” collectively and in the “Name” collectively, and in ba in which the alef (a) of essence is hidden.

And this case exists merely in “Fatihah al-Kitab”. That through which the being has come to existence in the way of multiplicity and in “ba” in which “ba” is hidden in its essence in the way of unity multiplicity and in the point underneath “ba” in which is fluent in the way of having been appeared.

And such encompassing and naming is only in the Divine “Fatihah al-Kitab” by which the Being has been begun and the lover with the beloved has been connected and the reality of this naming, multiplicity and descriptive alike, is of the sacred naming and by which the creature’s right. And this is the greatest and most important Divine’s Names and it is the main teacher and leading of all, the absent being, the vision and within the ascending and the descending curve.

And some other naming has been derived from the limitation of this Holy name and are of its stages, and each naming which is for the beginning of any action - eating, drinking, making love and so on are considered in this case, they are all the determinations of this absolute name, and each name according to its stage and limitation. And the name which comes in this category is not the Supreme Name, because the Supreme Name is above the stage of naming such ordinary articles.

Thus, name, for instance, in the stage of eating, drinking is the determined from the Supreme Name, derived for the drinker, eater or the eating intention, drinking intention or feel like drinking and eating. And all these affairs are all within the determination of the Supreme Name.

One of the important personalities of conduct in his own book The Secret of Salah has written a topic as follows:

“It seems necessary to point out. This problem which has been caused a quarrel issue among the learned writers, and that is when somebody wants to read and utter bismillah without verse.

The problem derives from this point when bismillah is uttered separately, because bismillah is the part of the any verse - it cannot be separated - it cannot be repeated or omitted for other

verse.

Only for the special verse which belongs to. Thus, being the Qur’anic of this term is due to this point that we want to repeat whatever the Jibra’il had read to Rasul Allah (S), otherwise it has nothing except whatever it has been mentioned.

“And the answer to these criticisms is that the whole Qur’an contains the realities of different worlds and has been affected by special effects, and reading its mere realistic is not whatever

the Jibra’il read in Verse Praise, rather the reading of Jibra’il has nothing to do with the nature of Qur’an. Bismillah is a single unique Verse for itself which comes at the beginning of all Verses, there its nature does not change according to the coming down of each verse. And bismillah in Verse Praise belongs firmly to that verse and all.

And the repetition of bismillah is not merely indicating that each verse should have its own bismillah, it means it is not necessary to use bismillah from a special Verse - for the other - rather, reading a verse, a special one, and reading bismillah with the same intention and then reading another verse is acceptable. And such variety is nothing but multi-intention which cannot be seen.”

And uttering such words by “qadasa Allah nafsuhu azzakiyyah” is odd, because the main point considers the repetition of coming down - the verse - the source of reality of bismillah. Of course, his saying that the intention of whatever Jibra’il read for Rasul Allah (S) is considered necessary is not correct.

But you will find out the reality according to whatever have been mentioned, up to your ability and capacity, that the bismillah at the beginning of each verse is different from the other bismillah rather naming changes according to different persons, even for the individual is somehow different.

It should be noticed that bismillah in each verse according to the conduct of the theologians, belongs to that verse itself, and it does not belong to “asta’in, and so on, because “God’s Name” is the whole “Will” according to the manifestation Stage. And it is the sacred stage according to the Unity stage, and it is the whole world according to the multiplicity Unity which is the entire universe and it is the stages of being.

And according to each verse of the Holy Qur’an, which belongs to Bismillah, rather verbally exists in its manifestation and conception. Thus, the meaning of bismillah differs, rather it follows the following after it, bismillah means the stage of absolute “Will” the expansion of

the perfect state, and the owner of the stage of Mercifulness which is the manifestation of the nature and:

Therefore, the spiritual wayfarer and Gnostic or God in one aspect see the whole act ions and the creatures the manifestation or the absolute Will and being defaced within, and in this case the being of Unity over comes and bismillah in the whole verses of Qur’an and in all actions finds in a single unique conception.

And in another aspect, which refers to different or different, sees a single conception for each bismillah at the beginning of each verse which differs to other bismillah.

Then, your heart after having purified from the tendencies towards nature, if it is lighted by the Qur’an’s light, you will comprehend this subtle point which is in the verses that is beyond the reach of the ordinary people then. Al-Hamdu lil-Lah ah is the God’s saying in which all the praises are circled and any praise refers and returns to it. And if there would not have been His perfection and His Beauty this limitation determination had not existed.

Interpretation Of Al-Hamdu Lil-Lahi Rabb Al-‘Alamin

Taken from: Sahifeh-ye Imam, vol. 16, pp. 217-218.

And if whatever the learned men believe, you add to this, as they say: “bismillah belongs to al hamdu lillah.” You will see that the praises of none of the praiser is accepted except with the God’s Name. Therefore, God’s name is the main goal to which any praise is being referred, the parised and the praiser is He, Himself.

Interpretation Of Ar-Rahman Ar-Rahim

Taken from: Sahifeh-ye Imam, vol. 16, pp. 217-218.

The stage of Beneficence which is the expansion of the existence and the stage of Mercifulness which the expansion of the perfection of the Being, derived from the stage of the absolute “Will” and the stage of multiplicity and determination and the former one has the quality case of unity to the latter ones.

For this reason, bismillah in verse bismillah follows the name “God”, this matter in Ibn ‘Arab! in his Victories Book mentions: “The world has been come to existence through bismillah ar-Rahman ar-Rahim.”

The Beneficence is the expansion stage of the being and the Mercifulness the expansion stage of the perfection being. Thus, the being through the Mercifulness has been appeared, and each

being through the blessing of beneficence has become perfect and has reached to its innate stage. And due to this point, it has been said:

“Oh! the Merciful in this world and the Beneficent in the Hereafter” and “the Beneficent to all the creatures and Merciful only to the pious.” Thus, through His own reality of Beneficent enlivened the figures and created them and through His reality of Merciful, has led them to the Right Path. And the down of the God’s Mercifulness and its effect is more obvious in the Hereafter.

And in some works, have been mentioned “Oh the Beneficent in the world and in the Hereafter and the Merciful both in this and that world.” And this is due to this point that the God almighty has put the nature love within the inside of any being, and the journey towards perfection and more towards the Holy rank, left the result to him in this world and Hereafter and the day of gaining production:

And puts each one to his own perfect action. But the clean natures and the uncleaned natures are put to the stages of Divine proximity and blessing and to the garden as wide as the sky. But

about the savage brutal natures to the ultimate stage of the hell where the poisoned scorpions and snakes are waiting for them according to their deeds. This is because to reach the desire stage and the Holy stage is beyond the reach of the wicked natures.

But due to the view of Shaykh Muhy al-Din ‘Arabi matter of Mercifulness in the worlds is clear, through attribute ar-Rahim to the attribute justice intercedes and punisher is under his authority.

And the Mercifulness and the Beneficence are either essence or agent. Therefore, the God Almighty possesses the rank of the essence Beneficence and Mercifulness which is the manifestation of the essence for the essence and the manifestation of attributes and names and their tools, which are the constant forms, in the shape of the practical manifestation and discovering descriptive within the collective science in the stages of the unity.

Similarly, the God almighty possesses the agent Mercifulness and Divine Beneficence which is the manifestation of the essence having found expression in the form of the action through the expansion of emanation and the perfection of emanation upon the form and expressing it objectively according to the ultimate Divine principles. And this is one of the aspects of repealing bismillah in the Qur’an.

In another word this is the apparent of the inner side in different forms. Then, if ar-Rahman ar-Rahim in bismillah attributes the term allah, referring to Mercifulness and Beneficence and the essence Beneficence, and that lillah Refers to the agent Beneficence and Mercifulness. And ar-Rahman ar-rahtm in al-hmadu lillah rcfcrcs to the agent Lordship and al-Hamd Refers to the abstract world:

Within the sequence of being the existence of the thing which is entirely praising without any doubt is not infidelity. Except the illuminated worlds because to the learned mystic these are the mere egoism and are lack of identity of themselves. And the Worlds are the places lower than other realms. Thus, the meaning is as follows: “In the name of God who possesses the Divine Beneficence and the essential Mercifulness.

The entire worlds praising has been opened, the realm which are the limitation of the absolute divinity in the stage of the action. And the owner of the divinity stage and teachings for the other stages are the creatures having no ranks and sacred stages, like the spiritual angles and some other ones.

And the owner of the Merciful and Beneficent divinity are the agents which is within the concept of expansion being’s stage and the expansion of perfection in the stage of the vision, and also are the authority of the day on which everyone returns to them.

Because their return is the same as the returning to God, since these are the manifestation of the essential Divinity and any manifestation is nothing but itself and nothing else. And if ar-Rahman is placed as an attribute of the “Name” in bismillah the case will be changed and the meaning is as follows: To the God’s “Will” which this “Will” enjoys the beneficence and the agent Mercifulness... and Allah is the essential divinity and are His attributes. And it goes the same for Rabb and Malik.

Qaysari in his preface the commentary on description “Fusul” has said: “If we consider the being merely, as whole, the articles, the stage of the name would be ar-Rahman. Which refers to the first wisdom of Rabb and is being read: lawh al-qada wa umm al-kitab, Supreme Pen.

And if we take it as the whole and having some constant marginal pails, which are not hidden from the whole, in this case the stage of name would be ar-Rahim, which is Rabb. As a whole and the sacred table is being called and that is the “Holy Book”.

The writer says: “Though this matter is correct due to one special aspect, it more suitable in the stage name ar-Rahim would be put in the stage of expansion being over all the worlds marginally and mainly. And the stage of name ar-Rahim would be put in the being, the expansion of perfection stage in this manner. Because the divinity of Mercifulness and beneficence has taken everything within itself encompassing over the whole realms, which are the defeminated of Will and Wisdom.

Then I had better say, if we take the expansion of the real being the stage of name is ar-Rahim and we take the expansions of perfection the stage of name is ar-Rahim.

And therefore, in the praise we read “Oh God! Of you whose bounty has been spread everywhere I ask.” And from Rasul Allah (S) is quoted: “God possesses hundred bounties among which a single one has sent to His creatures and the people due to this one love each other and forgive each other, then He kept the rest, namely another ninety-nine bounties as to bestow them to His creatures on the Resurrection Day.

One of the knowledgeable of the conduct in his Book entitled the mystery of prayer about the commentary on verse praise after having mentioned the Tradition quoted of Rasul Allah (S) says as follows:

“Naming God ar-Rahman ar-Rahim is due to this reason that it relies on Him by essence, then His bounty has been spread everywhere for everybody, and this is because of His beneficence and all the creatures are his blessing. And His Divinity blessing is within his leading towards perfection to His pious creatures in this world and the main reward in Hereafter which covers both the virtues slaves and also the infallible ones.”

He goes on saying: “Whoever observes the world in this aspect that the God Almighty has created the world is the same as he observes His bounty and saw nothing but His blessing and whoever looks at the world in such aspect it is as if that he saw nothing but His Mercifulness.

The writer says: “If the divine essence whatever that among the knowledgeable is being discussed namely, from the stage of divine “Will” and the absolute divinity and the stage of “Muhammad” and some other titles, according to aspects and the stages which named this stage, this stage has more relation with the stage of Rahmaniyyah which exist in bismillah.

The reason is that ar-Rahim, is by itself two adjectives which follows the name Allah and is of the determinations, and is in the shadow of essence Rahman, and not Allah and that reality, is the reality of human.

The Rabb of the perfect human; namely the collective universe, is the “Supreme Name” and is confined by ar-Rahman ar-Rahim. Therefore, this two have been mentioned in the Divine Book, as the subordinate ones. But whatever he has mentioned, according to the defacing manifestation criteria, it can be apparently correct, since the beneficence stage, due to this aspect is the same as the Divine

Beneficent has taught Qur’an and created the men” and Said: “Any your God is one, and there is no god but the He who is the Beneficent and the Merciful.”

You must be aware that blessing, mercy and kindness are the manifestations of Divine Names. The Almighty bestowed these on the animals generally and on human beings especially in order to stabilise the races and to preserve the supreme principle of humanity.

This manifestation has been inspired by the Divine bounty on which the principle of world has been relied. And if these kinds of kindness had not been given to these creatures the sequence and the vital life of them would have expired and come to an end. But through such blessing and kindness the human and animal can survive, the same as a just king ruling his authority and looks after it.

If this kindness and bountiful had not existed, no mother would have been able to stand the difficulties and pay hard severe attention to her child. This is the kind bounty that attracts all hearts towards itself and naturally preserves the world. Through this blessing the Great Messengers have been sent to lead men, through this kindness the Holy book has been sent.

For the people’s fortune all other affairs plus relation and punishment are also are included for the same purpose because anger and punishment are the manifestants of blessing.

And there is life for you in retaliation, oh men of understanding. The hell is blessing, the anger, the punishment are blessings for those who deserve gaining prosperity. If the purification of the hell had not existed, they would have never touched the face of prosperity. In short, the one whose heart is empty of the kindness to the God’s creature, he must be expelled out and be thrown away as not to be among the God’s slave anymore.

Learned men say: These two names are of the main names as the verse says: “My Mercy embraces all things”. And Says: Therefore, at the beginning of the Holy Book these two names are subordinated to the Supreme Name. And referring to that key of being, the knowledgeable have said: This name is blessing that the branch of which is kindness. It is of the name which attributes the God almighty most and frequently.

In each verse of Qur’an, it is repeated as to increase the lovers of God towards Him. Nothing like the expansion of blessing can satisfy men and prevent them from disobeying. As the God almighty has introduced Rasul Allah (S) and has mentioned in verse repentance, which the verse anger as follows:

There hath come onto you a messenger (one) of yourselves onto whom might that ye are overburdened is grievous, full of concern for you, for the believers, full of pity, Merciful.

This clarifies the kindness manner of that great man. At the beginning of Surah “Poets”. He says:

لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ

It may be that thou torment thyself [O Muhammad] because they believe not. (26:3).

And at the beginning of Surah “Cave” He says,

فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَىٰ آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا

Yet it may be, if they believe not in this statement that thou [Muhammad] will torment thy soul with grief over their footsteps. (18:6).

God will protect! Being sorry about the unbelievers and being enthusiastic for their prosperity as to God pays attention and sends him message. God’s mercy is more than God’s anger.

The attribute of God has begun with Rahman ar-Rahim. These names frequently have been repeated in Qur’an. God is kind to all his creatures and this ease cause that the creatures were sent the great messengers to rescue them in order to be prosperous in the Worlds. He has prepared for the all the means, materially and spiritually, for being comfortable in this world

and in Hereafter.

The God’s creatures have been come to existence through the name Rahman and continue to live in this world and in Hereafter. Simultaneously as His kindness is over His anger, but if it would be necessary and the people disobey Him and cause wickedness and evil deeds the door of the Mercifulness will be half-closed which follows by opening the door of anger. The creature should be worry about this case, namely when the door of anger starts to be opening and the door of kindness and blessing would be seized. The great Messenger was kind and treated his followers kindly.

And through observing such a mild conduct he guided people and shared with their problems and feel sorry for their being sad and miserable, but when he would notice that some individuals have adopt wrong ways which might harm the other people and the whole society, he would open the door of anger.

The Jews of Bani Quraydah, those wrong ones who are still following the Zionist when he found out that these Zionist are harmful and cause decay and follow misdeeds, he had their heads cut, and that cancer root, uprooted. ‘All (‘a) despite all his mildness and kindness as far as he observed that “Khawarij” are plotting and cause bad deeds, he killed them all except those were able to escape.

In the time of mercy, mercy, but if it is required punishment and anger. And Noah said: my lord! Leave not one of the disbelievers in the land. If thou should leave them, they will mislead thy slaves and will beget none save jews ingrates. And the God Almighty says: And fight them until persecution is no more... And due to this aspect, all the punishment and relation through ar-Rahman, ar-Rahim would be considered blessing for those wicked who are harmful for society.

My Dear Son! If you can try to be kind to all creatures especially to the human being. As the whole creatures in this world receive the God’s blessing as it has been said: No single creature possesses anything from his own. Only it is God’s blessing which is world - encompassing, Whether God Who is the God of the Worlds, whose teaching is not world - encompassing and the manifestation of blessing?

Whether the teaching and the blessing can be without the world - encompassing beneficence. Therefore, the one that God’s favour is divided to him should not be ignored by us, and if it would be so, then it is not our fault? Is it not considered deficient and short coming?

Interpretation Of Maliki Yawnt Ad-Din

Taken from: Sharh Du’a al-Sahar, pp. 31-32.

Going into details, it is quite explicit to the people of knowledge and men of the heart, that from the beginning of existence till the ultimate end of the system of existence that all are of the stage of Beneficent that encompassed everything and make the darkness of the world light and the silent faces of the bless receivers have been illuminated.

And no single spirit was able to bear the light of His glory and His high stage. Then, if the powerful stage shines through strong light all their beings will be smashed and the pillars of the sky will be shivered and the men would become unconscious.

And the day when His light will appear everyone will be ruined. And that day is His absolute ruling and the returning day and He says: “Whose kingship is today?” And as there is no reply from anyone, He Himself answers: “He is the unique avenger God” And using the adjective avenger instead of Merciful Beneficent is because of this fact that, that day is the day of ruling these two attributes and the day of forgiveness, therefore it is specified for the Oneness and avenger.

And at the end He called Himself the Owner and Said: “The owner of the Judgment Day”. And inevitably the day when God is to manifest with glory and ownership, these two names must find their ow stages. Because each name has its own stage, it should be appeared. And the stages of the names such the owner and the expert on the returning day would come to an end. And this belongs to a high stage and the Holy level.

After having seized all the souls, Izra’il’s soul is seized by God finally. And God Said: “I fold the world like writer folds a piece of paper: And Said: “Oh the calm soul return to your God happily.” And Said: “As he created you, you will return?”

Interpretation Of Iyyaka Na ‘Budu Wa Iyydka Nasta ‘In

Taken from: Sahifeh-ye Imam, vol. 18, pp. 515-518.

If you should not repent because you utter the following words before stating prayer: Whether your heart attention is towards heaven and earth? Whether are you Muslim and are you away of infidelity. Whether your prayer is for God? Is not shameful that while praying you say: Whether you consider the whole praises for God, or for the creatures, or for you utter the God of the Worlds, while you see divinity in this world. Should you not repent, is not shameful.

Do you worship God, stomach or genitals? Do you want God or Hun? Do you see help from God or you don’t ask Him at all? My son! Try, struggle to remember God and call nobody but Him. The pious men pray a few times deify, they repeat they appeal to anything and for achieving the satanic goals they become humble and bow.

Therefore, those who obey God sincerely, rely to God and nobody else. God is aware of the danger of all hearts. It does not mean that you stop working and cut relation to the people and keep yourself aside from the others which is against Divine principle and the Messengers conduct.

For the God’s goals all attempts should be taken into effect, not like us who are looking for some other item rather, everything should be under his will and any help must be asked from Him, this is the main difference. You and I and the people like us. We are far from God’s shade and His help, therefore anything would be happened should be seen from the God’s blessing, even if it looks miserable to us and we don't like it.

Interpretation: Ihdina As-Sirat Al-Mustaqim

Taken from: Sahifeh-ye Imam, vol. 18, pp. 448-450.

The human is traveller, every traveller needs preparation. The man’s preparation is his manners. The means for traveling in this dangerous dark road is the manly efforts. The needed light for this journey is the virtuous deeds. If the traveller does not pay accurate attention, he will fall into Fire, the one who cannot pass over this bridge; he will not be able to pass the Hereafter’s Bridge.

If you chose the Right Path in this realm and follow the Imam ‘All (‘a) way, and you do not go in a wrong way you should not be afraid of anything and you can pass over the bridge. As it has been mentioned in traditions and in invocation of al-Jami’ah and anyone on this bridge is moving and can pass safely on the bridge he will follow suit.

The hearts which are away from the right and the reality are out of the direct nature and are involved in the worldly materials, their shadows like themselves chose the same manners and

conducts. They in the Hereafter walk in a strange way, some walk upside down, some walk on their stomach, some walk on their hands and their feel like animals, as their used to do so in

this world allegorically.

Is he who goes cropping on his face more rightly guided, or who walks upright on a straight road? It is possible that this allegorical in the allegorical world, in the reality and manifestation realm finds its own expression, in the following tradition which is quoted from the innocent Imam (‘a) we read: He Said: “God Almighty in the Holy Book has brought an example, and that example is about those people who rejected Imam ‘Ali’s ruling they are those who will walk on their stomach and won’t reach the Right Path.

But on the contrary, those who accepted his authority found the Right Path and Imam ‘Ali (‘a) is the Right Path. In another tradition mentioned that ‘Ali(‘a) and the Imams are the Right Path. It has been quoted of Kafi who said: “With Imam Baqir (‘a) entered the mosque. Imam relied on me and looked at the people, we were in Bab Bam Shabe, the he said:” Oh Fadil! In early time of ignorant era the people would worship the same.

They were not able to recognize religion! Oh Fadi! Behold! Look at them, then he would walk upside down in thereafter, they are the people who have been metamorphosed. Then he interpreted the verse of man yamshi, the Right Path. This world, is the world that should be left behind, this is not a permanent place it is a temporary place. This the way that if we can go through it without falling if we can go and continue the Right Path, as the messenger did. If we are able to finish this way safely, we will become fortunate, but if we make a mistake we will entangle with difficulties.

It has said: of man yamshi by the declining, to man is in a state of loss. The perfect human is Imam of the Time (‘a) namely the essence of all creatures. Swear to the essence of all creatures means swear to the perfect human, the human which has been mentioned here is the sort of man with ordinary physical shape: had face, ears, eyes, lips, mouth and so on.

We are in a dilemma; one way is the Right Path, the human way, which is the real path amend less way beyond our imagination, and another way is the opposite way, astray. Now it is up to us, we have a choice, which we chose and follow. God almighty in verse Praise says:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Show us the Straight Path (1:6).

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

The path of those whom you have favoured, not the path of those who earn your anger nor of those who go astray. (1:7).

There is one group who go astray the more they study the more they learn the further they go. If you study but lack of His name you are going astray, your way will be led to Hell.

You either go to hell or to the Right Path which leads to paradise we are between these two ways, we are all upon the bridge of Hell, the nature is Hell, now we are standing upon the bridge of Hell, if we continue our way finally the Hell will be appeared and this is the wrong way. But the other way is the Right Path which is unbelievably narrow, dark that needs the light of guiding الصراط المستقیم God will lead us.

You the gentlemen, Whose your movement is on the course of Islam, you who are wearing the religious clothes, you whose appearance are spiritual forms, should not think that reading without having God in mind, is useful for you. Sometimes science causes pride. Sometimes study makes man astray. Those who misled the others, most of whom were of the knowledgeable ones and studied a lot, but without God! The more they continued the further they went wrongly.

It happens that someone seems philosopher to the people seems great theologian to the people, seem learned and knowing many things, but when he is lack of God’s light, he is dark and in darkness. The knowledge without God’s light is not knowledge. The one who studies in this way his intention is not God almighty, he studies for rank, he studies to gain high position he studies to become the leader of Jami’ah.

The Right Path is a very narrow path, accurate path narrower and thinner than hair. Islam cannot be perceived so easily. Islam cannot be perceived by wars. War has nothing to do with Islam. What is being said that Islam has a school, we do not know that school, and similarly we do not know human being. What we know about human is a physical shape and something long, as it is not the God’s name is quite long, as it is not the God’s name it is of no use, everything should be in the name of God.

We are from God we come from Him and will return to Him. We belong to God we have nothing of our own. Whatever exists is His. We return to Him. We have to see how we came from Him. In here, at God’s service, we are at people’s service. We struggle for God, in the Right Path.

If we have tendencies towards either left or right, we will be of those no matter to the right or to the left side we have gone the fault is the same, who we start going it should be the Right Path, neither Eastern nor Western, we have to follow the straight Road.

It should not be left, it should not be right, it should be straight. If - God forbid - we go towards left, if we go towards right. We have gone astray and we have made a nation astray.

The Straight Way, the Right Path has two points, the starting point is here and the destine point is God. The straight course prevents man from going to the left or to the light. The Straight Path which you read in verse. Is the Straight Path of Islam, the path of humanity the path of perfection the path to God. There are three ways: one way straight an Eastern way and a Western Way, but you must follow the straightway which leads to humanity, the just way leads finally to God.

If you continue straight through, and do not go into the right or to the left, because you have hell on the left and on the right, only the Straight Path. Those whom God favoured and bestowed them Islam as a bounty, they have the greatest blessing, you two chose this Straight Path, on this way that you have come for Islam, we all, the whole nations have to look after Islam, we must struggle we must struggle for the way of God, those with whom God got angry will go to hell.

The Right Path leads human beings to prosperity and obliterates ambiguity and puzzlement since men are prone to choose the Right Path; yet, they do not know it. We pray to God to lead us onto the Straight Path.

All the messengers invited people to the Straight Path and wished to prevent them from going to the left or to the right and not to be astray. Has no other side, it is beyond the human. Whatever belongs to men is desire and whimsical desire, therefore they have been condemned. This world, this nature of light, the worldly material causes miserable and unfortunate, the messengers have been sent to make people aware of this fact and show them Straight Path, prevent them from going left and these tendencies which make one slave is dangerous.

Islam which above all religions has appeared for the purpose of rescuing people. This colourful tempter which tempted me, lead men to calamity and catastrophe The Islamic suggest prayers and invocations through which people find a solution to show people the right and just deeds, tell them which way to choose, which way leads to God the world and another side of which again the world, then light through which the messenger have come to get us to the light side.

Allah is the protecting Guardian of those who believe He brings them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the fire. They will abide therein. Any motion done by man, nevertheless if is heartly an spiritual movement or any other deeds all are confined into two directions: cither to God or to Satan and wrong destination.

Has got two points: starting and finishing from here to God the messenger has sent to rescue people to show them the Straight Path leading to God, them there are merely two ways: the way to God and the way of astray. The messenger tries to lead the nation, people, individuals, and the society to the Straight Path, the way starting from here and leading up to Allah. The principle is to guide the society.

Interpretation: Ghayr Al-Maghdubi ‘Alayhim Wa La ‘D-Dallin

Taken from: Sahifeh-ye Imam, vol. 3, pp. 226-227.

Those who see this side hut fail to see the other side are dumb and intellectually deficient. In one tradition (I do not know whether it is true or not) as it has been narrated that the ease of according to some interpretation is the Jewish people and The Christian1

It has (I do not approve it; I cannot approve it) that the Prophet (S) has said. Those who wish to comment say because the Torah is focused more on the worldly affairs and political affair. The Jews are fond of the world and want to devour it and never get satisfied. They even have influence in the USA and try to devour Iran and never stop. They want to swallow everywhere and everybody. The Holy Bible says more about spiritual affairs; therefore, the attention is more on the left side (I don’t know the exact phrase, may be) namely minor importance, but the spiritual affairs have been focused upon mainly, the decree that you see is the evidence for this, the decrees are most spiritual.

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• 1. Cfr. Majma’ al-Bayan vol 2, p. 30.