Fatiha
Fatiha
Fatiha
وفى كتاب التوحيد باسناده إلى صفوان بن يحيى عمن حدثه عن أبي عبد هللا عليه السالم انه سئل عن بسم هللا
األلف آالء هللا على: قلت هللا؟قال: قال، الباء بهاء هللا والسين سناء هللا والميم ملك هللا:الرحمن الرحيم؟فقال
هو ان لمن خالف محمدا وآل محمد: فالهاء؟قال، الالم الزام هللا خلقه واليتنا قلت،خلقه من النعيم بواليتنا
بالمؤمنين خاصة: الرحيم؟قال: قال بجميع العالم قلت، الرحمن: قلت،صلوات هللا عليهم
الرحمن اسم خاص بصفة عامة والرحيم اسم عام بصفة خاصة:وروى عن الصادق عليه السالم أنه قال
And it is reported from as-Sadiq عليه السالمthat he said: “The Beneficent” is a
specific name with a general quality, and “the Merciful” is a general name with
a specific quality.
Abu Dawud narrates from Ibn 'Abbas (and they say that its chain is “correct") that he said:
“Verily, the Apostle of Allah did not know the separation of a chapter (and in another
narrative it is ‘end of a chapter’) until came down to him: In the name of Allah, the
Beneficent, the Merciful."
The author says: This matter has been narrated by Shi 'ite narrators also from al-Baqir (a.s.).
In Tafsir al-`Ayashi: From Yunus b. `Abd ar-Rahman from whom he raised it
from.
about the saying of Allah, “We haveعليه السالم He said: I asked Abu `Abdillah
given you the Seven Oft-Coupled verses and the Great Qur’an” (15:87). He
said: It is Surat al-Hamd, which is seven verses. “In the name of Allah, the
Beneficent, the Merciful.” (1:1) is from it. It was called Oft-Coupled because it is
recited in each of the two units of prayer.
عن أبي حمزة عن أبي جعفر عليه السالم قال.سرقوا أكرم آية في كتاب هللا :بسم هللا الرحمن الرحيم
. He said: They have removed theعليه السالم From Abu Hamza from Abu Ja`far
most noble verse from the Book of Allah, “In the name of Allah, Beneficent, the
)Merciful.” (1:1
Fatiha
The Almighty Allah says:
َو َلَقْد آَت ْي َن اَك َس ْبًعا ِم ْن اْلَم َث اِني َو اْلُقْر آَن اْلَع ِظ يَم .
And certainly We have given you seven of the oft-repeated (verses) and the
)grand Quran. (Surah Hijr 15:87
Ism’Allah al a3zam
کل قرآن در سوره حمد است و کل سوره حمد در بسم هللا الرحمن الرحیم و کل بسم هللا الرحمن الرحیم در
با بسم هللا است و کل با در نقطه زیر ب است .که آن حضرت در ادامه فرمودند (( من نقطه زیر ب
هستم )
نکته ای که در اینجا حائز بیشترین اهمیت می باشد سوره توبه است با اینکه این سوره بسم هللا الرحمن الرحیم ندارد ولی
باز هم با حرف "ب" آغاز میشود و اولین کلمه این سوره "برائه" هست .یعنی خداوند کل سوره های قرآن را با حرف "ب" آغاز
.میکند پس حرف "ب" در نزد خداوند دارای اهمیت بسیار زیادی می باشد که تمامی آیات الهی با آن آغاز می شود
.کته بعدی که الزم است به آن توجه کنیم تعداد حروف بسم هللا الرحمن الرحیم است که مقدار آن 19حرف است
در قرآن اشاره شده که خداوند از مخلوقات خود سئوال میکند که آیا من خدای شما نیستم و آنها در جواب میگویند "بلی" که
. و همین امر اشاره به نکته دیگری میکند و آن هم قرار گرفتن حرف "ب" قبل از کلمه "رب" است.با حرف "ب" اغاز می شود
(الست بربکم) و کامال معلوم است که رب بواسطه ب متجلی و مشهود می شود.
اسم هللا األعظم مقطع في أم الكتاب:في كتاب ثواب األعمال باسناده قال أبو عبد هللا عليه السالم
In Thawab al-A`mal: By its isnad to Abu `Abdillah عليه السالم. He said: The
Greatest Name of Allah is divided throughout the Mother of the Book (al-
Fatiha).
“Allah has taught two Ism al-Azam (Miraculous Words) to Prophet ‘Isa (as), which
caused the miracles credited to him. Allah taught four Ism al-Azam to Prophet Musa
(as), eight to Prophet Ibrahim (as), fifteen to Prophet Nooh (as) and twentyfive to
prophet Adam (as). There are 73 Ism al-Azam in all, and our Prophet (S) has been
informed of 72. There is one Ism al-Azam, about which Allah has not imparted the
knowledge to anyone!”
Imam ‘Ali Naqi (as) narrates that Allah has 73 Ism al-Azam out of which only one was
known to Asif bin Barqiah through which he was able to fetch the Throne of Bilqis in the
time taken to wink the eyes. We, the Ahl-ul-Bayt have the knowledge of 72 Ism al-
Azam! There is one Ism al-Azam of which, none other than Allah has the knowledge.
” والحمد هلل انما هو:في من ال يحضره الفقيه وفيما ذكره الفضل من العلل عن الرضا عليه السالم أنه قال
وشكر لما وفق عبده من الخير ” رب العالمين ” توحيد له،أداء لما أوجب هللا عز وجل على خلقه من الشكر
وتحميد واقرار بأنه هو الخالق المالك ال غيره
In Man La Yahduruhul Faqih: From what al-Fadl mentioned about the reasons
from ar-Rida عليه السالم. He said: “Praise be to Allah” (1:2) is the thanksgiving
that Allah عز وجلhas enjoined upon His creation, and thankfulness for
whatever of good comes to the servant. “The Lord of the Worlds” (1:2) is
affirming His oneness and praise, and acknowledging that He is the Creator
and the Master with no partners.
«الحمد هلل یعنی «شکر برای خداوند است: امام صادق فرمودند.»ابوبصیر میگوید
رب الغاَلمیَن » یعنی «خداوند مخلوقاتش را آفریده
3-4
In Tafsir `Ali b. Ibrahim:
From Abu `Abdillah عليه السالمthat he said: After he explained the meaning of
“Praise be to Allah, the Lord of the Worlds” (1:2): “The Beneficent” with the
whole of His creation, “The Merciful” with the believers specifically. “The
Master of the Day of Requital” (1:4) he said: The Day of Judgment.
الرحمن اسم خاص بصفة عامة والرحيم اسم عام بصفة خاصة:وروى عن الصادق عليه السالم أنه قال
And it is reported from as-Sadiq عليه السالمthat he said: “The Beneficent” is a
specific name with a general quality, and “the Merciful” is a general name with
a specific quality.
۳
#»ارُحْم ٍن یعنی «با همة آفریدههایش مهربان است
«»اَر حیم ؟ یعنی «فقط با مومنین مهربان و رحیم است
۴
و قالوا یا ویلنا هذا یوم:مالک یم الدیٍن » مراد روز حساب و کتاب است و دلیل بر آن سخن خداوند است که میفرماید
الدین که مراد از «یوم الدین» روز حساب میباشد.
Directed to allah you alone do we worship and you alone do we ask for help
. « رغبت و لزدیکی جویی به خدای متعال است و اخالص داشتن در عمل برای او و نه دیگری. you do we
worship
طلب افزونی توفیق و عبادت و طلب استمرار یافتن نعمتها و یااری های خداوند استyou do we ask for help
.... therefore, worship Allah, being sincere to Him in religion (39:2). Now, surely, sincere
religion is for Allah (alone), and (as for) those who take guardians besides Him, (saying): We
do not worship them save that they may make us nearer to Allah, surely Allah will judge
between them in that in which they differ (39:3).
Imam As-Sadiq [as] said about the meaning of worship: “Worship is of three kinds: some
people worship Allah, because they fear Him – so it is the worship of slaves; and a group
worships Allah, Blessed and High is He, to seek reward – so it is the worship of hirelings; and
a group worships Allah, Mighty and Great is He, because of (His) love – and this is the
worship of the free, and it is the most excellent worship.” (al-Kafi)
Allah revealed to His Prophet صلى هللا عليه وآله وسلم, “Grasp onto that which is
revealed to you. Surely, you are upon a Straight Path.” (43:43)- anything that
contradicts this(criteria)…..use yasin 1-4 same thing as the verse before and
more easier to remember
as-Sadiq (a.s.) said: “(The straight path) is the path to the knowledge of Allah. And there are
two paths, one in this world and the other in the next. As for the path in this world, it is the
Imam whose obedience is obligatory; whosoever knows him in this world and follows his
guidance, he shall proceed on the path which is the bridge over the hell in the next world;
and whosoever does not know him in this world, his foot shall slip (over that bridge) in the
next world, and he shall fall down into the fire of the hell.” ( Ma'ani 'l-akhbar
حدثني يوسف بن محمد بن زياد وعلي بن محمد بن سيار عن:حدثنا محمد بن القاسم األسترآبادي المفسر قال
عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن،أبويهما
أدم لنا توفيقك الذي به أطعناك في ما مضى: ” اهدنا الصراط المستقيم ” قال:أبي طالب عليهم السالم في قوله
صراط في الدنيا وصراط: والصراط المستقيم هو صراطان، حتى نطيعك كذلك في مستقبل أعمارنا،من أيامنا
واستقام فلم يعدل إلى، فاما الطريق المستقيم في الدنيا فهو ما قصر عن الغاو وارتفع عن التقصير،في اآلخرة
واما الطريق االخر ة طريق المؤمنين إلى الجنة الذي هو مستقيم ال يعدلون عن الجنة إلى،شئ من الباطل
النار وال إلى غير النار سوى الجنة
Muhammad b. al-Qasim al-Mufassir al-Astarabadi رضي هللا عنهnarrated to us.
He said: Yusuf b. Muhammad b. Ziyad and `Ali b. Muhammad b. Sayyar
together from al-Hasan b. `Ali b. Muhammad b. `Ali b. Musa b. Ja`far b.
Muhammad b. `Ali b. al-Husayn b. `Ali b. Abi Talib.
Regarding His saying, “Guide us to the Straight Path” (1:6), he said: Give us
Your support by which we were able to obey You in our past days, so that we
may obey You for the rest of our lives. The Straight Path are two paths: a path
in this world and a path in the Hereafter. As for the Straight Path in this world,
it is avoiding deviation and ascending from shortening (taqseer). As for the
Path of the Hereafter, it is the believers’ path to Paradise. It is straight, and
does not lead from Paradise to the Fire or anywhere else.
Both above are the same thing and leads you to the same goal
He has never ascribed “the straight path” to any of his servants, the only exception being
this verse under discussion which ascribes it to those who are bestowed with divine favours;
but He frequently attributes “the way” to one or the other of His chosen servants: Say: “This
is my way, I invite you unto Allah; with clear sight (are) I and he who follows me ” (12:108); . .
. and follow the way of him who turns to Me (31:15); . . . the way of the believers. . . (4:115).
It is an indication that “the way” is other than “the straight path”. There may be various and
different ways taken by various chosen servants proceeding on the way of worship and
submission; but “the straight path” is only one,
Allah says: And that you worship Me; this is the straight path (36:61); Say: “Surely, (as for)
me, my Lord has guided me to the straight path ; (to) a most right religion, the faith of
Ibrahim the upright one” (6:161).
Allah says: Then as for those who believe in Allah and hold fast unto Him, soon will He admit
them to Mercy from Him and (His) Grace, and guide them unto Himself (by) the straight path
(4:175).
as-Sadiq (a.s.) explained the verse: Guide us to the straight path, in these words: “Guide us
to adhere to the path that leads to Thy love, and conveys to Thy Garden, (the path that)
prevents us from following our desires (lest we be ruined) and from adhering to our opinions
(lest we be destroyed). (Ma 'ani ’l-akhbar