Introducing the Para 1 of the Holy Quran
Names of the Sura Al Hamd
“Sura Fatiha al-Kitab“: Because it is the opener of the Quran and Quranic education and the recitation of prayers also begin with it.
“Sura Umm al-Kitab“: ‘Umm’ is the essence of anything and this surah is also the essence of the Quran because it encompasses all the purposes, wisdom, and sciences of the Quran.
“Sura Sab’al-Masani“: ‘Sab’a’ because it has seven verses and ‘Masani’ either due to its repetition twice or its recitation in every rak’ah, and so on.
“Sura Qur’an al-Azim“: Ahmad narrates from Abu Huraira that the Prophet said: “It is the Umm al-Qur’an, Sab’al-Masani, and the Great Quran,” and the reason for this naming is that it contains everything that is in the Quran.
“Sura Hamd and Sura Shukr and Sura Sana“: Because it begins with praise, gratitude, and glorification of God.
“Sura Salat“: Because the validity of the prayer depends on it.
“Sura Namaz“: Because of the divine saying, “I have divided the prayer between myself and my servant into two halves…” meaning the surah. Mersi says: Because this surah is part of the prayer essentials, it is named according to its necessary function.
“Sura Shifa, Sura Shafiya, Sura Ruqyah“: Because of the special narrations about this surah.
“Sura Asas“: Because it is the foundation of the Quran and its first surah.
“Sura Wafiya“: It is mentioned in Kashaf that Sufyan ibn ‘Uyaynah reads it by this name because it encompasses all the meanings of the Quran. And Tha’labi said because every surah can be divided into two halves in prayer, except for this surah, which is indivisible, and Mersi said because it encompasses what is for God and what is for the servant.
“Sura Kafiya“: Because it suffices in the prayer, but other surahs do not suffice.
“Sura Kunz“: Because of a narration from Imam Ali that says: “Sura Fatiha was revealed from the treasure beneath the throne of God.”
“Sura Munajat“: Because the servant converses with his Lord in this surah, saying: “You alone we worship, and You alone we ask for help.”
“Sura Taweez“: Taweed means entrusting the matter to God; because it contains “You alone we worship, and You alone we ask for help.”
“Sura Dua“: Because it includes the supplication “(Guide us…).”
“Sura Noor“: The Quran refers to the heavenly books as light, and it considers their purpose to illuminate humans; therefore, the surah which is the essence of the Book of Light is itself luminous and illuminates humans.
“Sura Ta’lim al-Mas’ala“: Because it contains the manners of asking and requesting from God, which begin with praising Him.
“Sura So’ala“: Because it contains the words of supplication and asking from the Exalted God.
“Sura Hamd Awwal and Sura Hamd Qasri“: It is named these two names because among the surahs of praise, it is the first and shortest surah.
“Sura Munt“: Because of the tone of commitment in God’s words: “We have given you the Seven Oft-Repeated and the Great Quran.”
I hope this translation helps! Let me know if you need any further clarification.
The objectives and teachings of Surah Al-Fatiha are as follows:
· Articulating the fundamental principles of religion, namely Tawhid (Monotheism), Prophethood, and the Hereafter;
· Expressing the need, love, and supplication; the beginning of this Surah is praise, its middle is about sincerity, and its end is direct supplication to God, teaching a way of direct communication with Him.
Content and Themes The seven verses of Surah Al-Fatiha each point to an important matter:
· “In the name of Allah” (بِسْمِ اللَّهِ) is a start for every action, teaching us to seek help from the pure essence of God at the beginning of every task.
· “All praise is due to Allah, the Lord of all the worlds” (الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ) is a lesson on the return of all blessings and the upbringing of all creatures to Allah, and acknowledging that all these blessings originate from His pure essence.
· “The Most Gracious, the Most Merciful”( الرَّحْمنِ الرَّحِيمِ) reiterates that the foundation of creation, upbringing, and His sovereignty is based on mercy and benevolence, which are the main pillars of the world’s educational system.
· “Master of the Day of Judgment”( مالِكِ يَوْمِ الدِّينِ) draws attention to the Hereafter, the abode of reward for deeds, and the Lordship of God over that grand court.
· “You alone we worship and You alone we ask for help”( إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ) expresses monotheism in worship and monotheism in reliance, which humans turn to.
· “Guide us to the straight path”( اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ) signifies the servants’ need and love for guidance and also points to the fact that all guidance comes from Him.
· Finally, the last verse of this Surah clearly depicts the straight path as the way of those who have been graced by His blessings, distinct from the path of those who have incurred wrath and those who have gone astray.
Virtues, Properties, and Reward of Recitation
· It has been narrated from the Holy Prophet (peace be upon him and his progeny) that he said: “Whoever recites Surah Al-Fatiha will be given the reward as if they have read two-thirds of the Quran and have given charity to every believer, male and female.” This statement has also been transmitted from him through another chain of narrators, with the only difference being that it is as if one has read the entire Quran.
· Abi bin Ka’b reported that he recited Surah Al-Fatiha to the Holy Prophet, who said: “By Him in whose hand my soul is, there is no such chapter in the Torah, the Gospel, the Psalms, and even in the Quran itself. This chapter is ‘Umm al-Kitab’ (The Mother of the Book) and ‘the Seven oft-repeated verses.’ It is divided between God and His servant, and for the servant is what he asks for.”
· Muhammad ibn Mas’ud Ayashi reports that the Holy Prophet (peace be upon him and his progeny) said to Jabir: “O Jabir, shall I not teach you the best Surah that God has revealed in His Book?” Jabir said: “Yes, may my father and mother be sacrificed for you, O Messenger of Allah, teach me.” So the Holy Prophet taught him Surah Al-Fatiha, which is Umm al-Kitab, then said: “O Jabir, would you like me to tell you about its virtue?” He replied: “Yes, may my father and mother be sacrificed for you.” The Prophet said: “This Surah is the cure for every ailment except death.”
· Imam Sadiq (peace be upon him) has been reported to say: “Whoever does not find healing through Al-Hamd (Surah Al-Fatiha), nothing will heal him.”
· Amir al-Mu’minin narrates from the Holy Prophet that God Almighty said: “And We have certainly given you, [O Muhammad], seven of the oft-repeated [verses] and the great Quran.” The Holy Prophet says: “God placed Surah Al-Fatiha in opposition to the entire Quran and bestowed it upon me as a special favor. Then He said: ‘Al-Fatiha is the most noble thing in the treasure houses of the Throne. God honored Muhammad with it and did not make any of the prophets share in this distinction, except for Solomon, to whom He gave the opening of this Surah (Bismillah…).’ As the Quran narrates from the Queen of Sheba: ‘Indeed, it is from Solomon, and indeed, it reads: In the name of Allah, the Entirely Merciful, the Especially Merciful.'”
· Then He said: “Whoever recites it while believing in the love of Muhammad and his family, believing in its apparent and hidden meanings, and obeying its command, God will grant him for every letter a good deed, the likes of which are greater than the world and all it contains. And if someone listens to it being recited, they will have a third of the reward of reciting it. Consider this a bounty and increase it so that time does not pass you by, and you do not remain with regret in your heart.”
The chapter of Al-Fatiha holds a distinguished position among the chapters of the Quran and the following are some of its unique characteristics:
· Reciting Surah Al-Fatiha in all prayers is obligatory, and without it, the prayer is not valid. It is narrated from the Prophet of Islam, peace be upon him, who said: “There is no prayer except with the opening of the Book” [34], and in some narrations, it is said: “There is no prayer for the one who does not recite the opening of the Book” [35].
· It is the first complete chapter revealed to the Prophet, peace be upon him [36].
· According to narrations from the Prophet, peace be upon him, and his household, peace be upon them, this chapter is considered the greatest chapter of the Quran [37].
· It is a chapter that is divided between God and His servants [38].
· This chapter fundamentally differs in tone and rhythm from the other chapters of the Quran. While the other chapters are considered the words of God, this chapter is spoken from the servants’ perspective. In other words, in this chapter, God teaches His servants the manner of supplication and speaking to Him [39].
· Surah Al-Fatiha is the foundation of the Quran; Ibn Abbas, a famous Islamic interpreter, says: “Everything has a foundation… and the foundation of the Quran is Al-Fatiha” [40].
· Surah Al-Fatiha is introduced as a great gift to the Prophet, peace be upon him, and is set against the entire Quran, where it is said: “And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Quran” (Surah Al-Hijr, verse 87) [41].
· Islamic narrations, both Shi’a and Sunni, emphasize the recitation of Surah Al-Fatiha. Reciting it grants the individual spirit and faith, brings them closer to God, creates purity of heart and spirituality, strengthens human will and their effort in the way of God and creation, and distances them from sin and deviation [42].
· While all chapters of the Quran are the words of God and typically addressed to the people, the tone of Surah Al-Fatiha is from the people and addressed to God; meaning, the Quran in this chapter teaches people the method of supplication and speaking to God [43].
· This chapter is one of five chapters that begin with the phrase “Alhamdulillah” (All praise is due to Allah). These chapters are Al-Fatiha, Al-An’am, Al-Kahf, Saba, and Fatir, all of which are Meccan surahs.
· Regarding the discussion on saying “Amen” after reciting Al-Fatiha: Sunnis believe that saying the word “Amen” after Al-Fatiha is recommended [44], but the Imamiyyah (Shi’a) do not consider it permissible; rather, they view it as an innovation, forbidden, and something that invalidates the prayer [45].
The Cow Baqra:
Cow. It is a generic name, Baqarah refers to both male and female cows, the ‘ta’ at the end signifies singularity not femininity.
Names of the Surah Al-Baqarah, the Fustat (Tent) of the Qur’an, the Hump of the Qur’an, Surah Zahra, Surah Kursi, the Master of the Qur’an.
Reason for Naming
“Surah Al-Baqarah” is named after the story of the Cow of the Children of Israel and the profound wisdom contained within it.
“Surah Fustat of the Qur’an” is called so because Fustat means a large tent, signifying the greatness of this Surah which encompasses commandments not mentioned in other Surahs.
“Surah Hump of the Qur’an” implies the peak or summit, indicating the greatness and stature of Surah Al-Baqarah.
“Surah Zahra” along with Surah Aal-e-Imran are named the two luminous ones, with the singular form being Zahra, meaning luminous or bright.
“Surah Kursi” is named for containing Ayat al-Kursi,
which is considered one of the greatest verses of the Qur’an. “Surah Master of the Qur’an” is named after a narration by the Prophet Muhammad (peace be upon him) describing Surah Al-Baqarah with this title. Number of Verses Surah Al-Baqarah has two hundred and eighty-six verses.
Virtues, Properties, and Reward of Recitation
Abi ibn Ka’b narrates from the Prophet of Islam (peace be upon him) who said: “Whoever recites Surah Al-Baqarah, blessings and mercy of God be upon him, and he will be given the reward of the guardians and martyrs in the way of God.”
He also said: “The Prophet told me: ‘O Abi, tell the Muslims to learn Surah Al-Baqarah for in learning it there is blessing, in ignoring it there is regret, and the sorcerers cannot handle it.
“Sahl bin Sa’ad said: “The Messenger of God said: ‘For everything there is a pinnacle, and the pinnacle of the Qur’an is Surah Al-Baqarah. In any home where it is recited during the day, Satan will not enter for three days, and if recited at night, the home will be protected from Satan for three nights.'”
It is narrated that the Messenger of God (peace be upon him) sent a group to a place, then followed them and asked each about their memorization of the Qur’an and which Surahs they knew, until he reached a young man who knew parts of the Qur’an and Surah Al-Baqarah. The Prophet then declared this young man as their leader due to his knowledge of Surah Al-Baqarah.
When asked which Surah of the Qur’an is the most superior, the Prophet replied: “Surah Al-Baqarah.” When asked which verse of Surah Al-Baqarah is the greatest, he replied: “Ayat al-Kursi.”
Imam Sadiq (peace be upon him) said: “Whoever recites Surah Al-Baqarah and Al-Imran, on the Day of Judgment, these two Surahs will cast a shadow over his head like a cloud or a canopy.”
Messages from the First Part of the Holy Quran
Lesson One: “This is the Book about which there is no doubt, a guidance for those conscious of Allah -” (2:2) “Who believe in the unseen, establish prayer, and spend out of what We have provided for them,” (2:3) “And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].” (2:4)
Message: Only the God-conscious can truly benefit from the Quran.
Characteristics of the God-conscious: The Quran has been revealed for the guidance of all humanity; however, since it is only the God-conscious who heed its directions and benefit from it, it is accurate to say that the Quran guides only this group, while others, having closed their ears and eyes to the Quran, do not benefit from its guidance and may even find harm. The characteristics of the God-conscious mentioned in these verses are:
1. They believe in the unseen as informed by revelation.
2. They maintain a connection with God (establish prayer).
3. They give to others from what God has provided them, without expecting anything in return.
4. They believe in what has been revealed to you and the prophets before you.
5. They have faith in the afterlife, never forgetting its reality.
Lesson Two: “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (2:45)
Message: In life’s difficulties and challenges, seek aid through patience and prayer.
Seeking help means asking for assistance when one cannot by oneself solve a problem in a beneficial way. The Almighty God says: In your hardships and problems, seek help through patience and prayer, as these are the best means for victory. Patience makes any great calamity seem minor and insignificant, and prayer, which is turning to God and seeking refuge in Him, revives the spirit of faith, reminding one that they rely on the unshakeable. In narrations, fasting has been mentioned as an example of patience, which individuals can use to overcome their problems.
Lesson Three: “Do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection, they will be sent back to the severest of punishment. And Allah is not unaware of what you do.” (2:85)
Message: Selective adherence to religion is condemned.
In this verse, Allah strongly condemns selective adherence to religion, highlighting the severe consequences of such behavior, including disgrace in this world and severe punishment in the Hereafter. In this verse, some are reproached for killing innocent people, destroying their homes, and disregarding religious injunctions against such actions. In contrast, they readily accepted the ransom and release of their captives, which was in their favor, and acted accordingly. The Quran, by presenting this example, warns everyone whose actions are guided by the desires and pleasures of their ego, and prohibits such selective adherence to religion, cautioning them about the worldly and Hereafter consequences.
Alternatively, the effect of faith is manifested when a law contrary to personal interests is respected, while following divine commands in matters beneficial to oneself is not a sign of faith. A prosperous person is one who sees all the obligations and prohibitions of religion as healing prescriptions from a skilled physician, believing that precise and complete adherence to them ensures their well-being.
Lesson Four: “And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.” (2:114)
Message: Woe to those who destroy mosques.
According to the contextual revelation, the destruction of mosques refers to physically demolishing them with tools such as hammers, as seen in the actions of the Saudi and Khalifa regimes against mosques in Bahrain or the crimes committed by their mercenaries against the mosques and shrines in Samarra. Then it states: Muslims and monotheists of the world must stand so firm that the hands of these oppressors are cut off from these sacred places, and none of them can openly and fearlessly enter these holy places. The polytheists of Mecca also effectively engaged in the destruction of this divine structure by preventing the Prophet of Islam (peace be upon him and his family) and the Muslims from visiting the Kaaba. Therefore, those who neglect mosques in a way that leads to their destruction will suffer worldly humiliation and severe punishment in the Hereafter.
Lesson Five: “Who would turn away from the religion of Abraham except one who makes a fool of himself? Indeed, We chose him in this world, and indeed he, in the Hereafter, will be among the righteous.” (2:130)
Message: Who is the fool? The Quran considers deviation from religion as sheer folly.
A fool is someone who is senseless, lacking wisdom, simple-minded, or stupid. This term is applied in societal norms to someone who is much weaker in social interactions than others or generally incapable of carrying them out effectively. However, in the Quranic culture, a fool is one who turns away from the religion of Abraham, which is the religion of monotheism and devotion to God. The Quran deems deviation from the straight path and religion as sheer folly; a religion that has its own specific definition in every era. While the fundamental principles of religion remain constant, there are branches that vary depending on the circumstances of people and time. Therefore, the meaning of religion in the present time is the same as that taught by the Seal of the Prophets (peace be upon him) and propagated by the Immaculate Imams (peace be upon them). Thus, anyone who deviates from religion to any extent is as foolish and lacking in intelligence. According to this noble verse, the criterion for intellectual profit is not the extent of one’s intelligence or the type of academic degree but rather the level of servitude. Imam Sadiq (peace be upon him) was asked, “What is intellect?” He replied, “It is that by which the Merciful Lord is worshiped, and by which Paradise is attained.” (Usul al-Kafi/Translation, Volume 1, Page 4)
By SabeelQuran