tafseer of surah al-fatiha

7/30/2019 Tafseer of Surah Al-Fatiha

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CONTENTS

l Introductionl Its Namel Its Revelationl Its Compositionl The Virtues of Soorah al-Fatihah

l The Ruling of Reciting al-Fatihah in Prayerl The Ruling of Istiàadhah (Seeking Refuge)l Verse 1l Verse 2l Verse 3l Verse 4l Verse 5l Verse 6l Verse 7l Saying 'Aameen' After Reciting Fatihahl Al-Fatihah is a cure for the heart and bodyl Surah al-Faatihah Comprises the Meaning of the Entire Quràanl Surah al-Faatihah Comprises a Refutation of Many of the Principle Innovations

I n t r o d u c t i o n

This commentary is a compilation gathered from a number of commentaries written. These being:

l Tafseer at-Tabareel Tafseer al-Qurtubi [Jaami lil Ahkaam al-Quràan] l Tafseer ibn Katheerl Tafseer ash-Shawkanee [Fath al-Qadeer]l Tafseer as-Sa`dee [Tayseer al-Kareem ar-Rahmaan]l Tafseer ash-Shanqeetee [Adwaa al-Bayaan fee Eedaah al-Quràan bil Quràan].

In compiling this article I have endeavored to adhere to the following method:

Where all or the majority of the above commentators agreed on a particular point, I just mentioned thepoint and did not mention from whom I took the point.

Where all or the majority of the above commentators agreed on a point, but some mentioned additionalinformation related to it, again I just merely quoted the information without mentioning which book itwas taken from.

Tafseer of Srah al-Fatihah

Compiled by Abu Rumaysah


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Where the commentators differed, I tried to avoid mentioning the issue altogether unless absolutelynecessary in which case I either mentioned all of the different opinions, or the name of thecommentator from whom I took the opinion.

Where I mentioned a commentary that only a minority of the above mentioned, but did not contradictanything that the rest mentioned I ascribed this opinion back to its proponent.

I have quoted from a number of books external to the above six, especially the works of Ibn al-Qayyim,in every such case I have fully referenced the quotes.

Most of the tafseer books do not provide authenticating or disparaging remarks concerning the hadeeththey quote. I have endeavoured to provide comments to each hadeeth quoted mainly drawing from thevarious works of al-Albaanee.

I ask Allaah that He count this effort amongst the scales of my good works and forgive me for any errorscontained therein.

I t s N a m e

It is named al-Faatihah, the Opening - because it opens the Book and by it the recitation in prayercommences.

It is also named Ummul Quràan, the Mother of the Quràan, and Ummul Kitaab, the Mother of theBook, according to the opinion of the majority. This was mentioned by Anas, however al-Hasan and ibnSeereen disliked this appellation reasoning that this was the most fitting description for the PreservedTablet. Al-Hasan also said that the unequivocal verses of the Quràan comprised the Mother of theBook. However, it is established in at-Tirmidhee from Abu Hurayrah (RA) who said,

The Messenger of Allaah (SAW) said, [the chapter com m encing w ith]a l l p r a i s e s a n d t h a n k s a r ed u e t o All a a h t h e L o r d o f t h e U n i ve r s e is the Mother of the Qur` aan , the Mother of the Book, theSeven Oft Repeated Verses an d the Great Qur` aan. [i.e. Ummul Quràan, Ummul Kitaab, SabùlMathaanee and al-Quràanul Adheem]

At-Tirmidhee declared the hadeeth to be saheeh. Al-Bukhaaree said in the beginning of the Book ofTafseer in his Saheeh,

It is named Ummul Quràan because it is the first chapter written in the Quràanic texts and therecitation in prayer commences with it. [Saheeh Bukhaaree [Eng. Trans. 6/1 chpt. 1]]

Ibn Jareer at-Tabaree said that it was named so because the meaning of the entire Quràan issummarised therein. The Arabs named anything that concisely summarises something or comprises themost important part of something Umm, or Mother.

For similar reasons it is also named al-Quràan al-Adheem, the Great Quràan.

It is also named Sabùl Mathaanee, the Seven Oft Repeated Verses, because they are frequently recitedand indeed recited in every rakàh of the prayer.

It is also named al-Hamd, the Praise because it contains mention of hamd just as al-Baqarah is namedso because it contains mention of the cow. Some scholars also gave the reasoning that al-Hamdconstitutes the heart of al-Faatihah. [As-Sindee, Sharh as-Sindee àlaa ibn Maajah [no. 3790]]


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It is also named as-Salaah, the Prayer due his (SAW) saying while reporting from his Lord,

I have divided the prayer betw een M yself and m y servan t equally. Therefore w hen the servant say s,

all praises and than ks a re due t o Allaah, th e Lord of th e universe, Allaah says, My servan t has

praised Me. [The sources for this hadeeth shall follow in the section concerning the virtues of al-Faatihah inshaÀllaah]

It is named the Prayer because its recitation is a condition for the validity of the prayer.

It is also named ash-Shifaa`, the Cure, due to what ad-Daarimee reports from Abu Saèed (RA) fromthe Messenger of Allaah (SAW),

The Opening of the Book is a cure to every poison. [Ibn Katheer referred this hadeeth to ad-Daarimeefrom the report of Abu Saèed, however it is present there [2/445] as the mursal hadeeth of Abdul-Malik bin Umayr. As for the hadeeth of Abu Saèed then Shaykh al-Albaanee referred it in Daèef al-Jaami as-Sagheer to Saèed bin Mansoor and al-Bayhaqee in ash-Shuàb. He also referred it to Abuash-Shaykh from the hadeeth of Abu Saèed as well as Abu Hurayrah and ruled the hadeeth to bemawdoo`. Refer to Muqbil bin Haadee, Takhreej àlaa Tafseer ibn Katheer [1/21] Translators note: Bythis one can see the error of its being declared saheeh in the English translation to ibn Katheer [pg. 9]]

It is also named ar-Ruqya, the Spiritual Cure due to the hadeeth of Abu Saèed (RA) reported in SaheehBukhaaree that after he had recited it to cure a person who had been bitten by a scorpion, theMessenger of Allaah (SAW) said to him,

An d w hat m ade y ou to know that it w as a ruqy a? [Saheeh Bukhaaree [Eng. Trans. 3/264 no. 476]]

Ash-Sha`bee reports from ibn Abbaas that he named it Asaasul Quràan, the Foundation of theQuràan, and that he said, the foun dat ion of al-Faatihah is, w i th t h e N am e o f Al laah , t h e Mo s tBen e f icen t , t h e M o s t M er c i fu l .

Sufyaan bin Uyaynah named it al-Waaqiyah, the Protector.

Yahyaa bin Abu Katheer named it al-Kaafiyah, the Sufficient, because it suffices from everything otherthan it but anything else does not suffice it, as occurs in the mursal hadeeth,

The M other of the Book su ffices for other than it but n othing else suffices it. [Reported by ad-Daaruqutnee [1/322]. As-Suyutee, may Allaah have mercy upon him, referred it to ad-Daaruqutnee andal-Haakim. Its chain of narration contains Muhammad bin Khallaad about whom adh-Dhahabee said inal-Meezaan: it is not known who he is. He was alone in reporting the hadeeth of Ubaadah bin as-Saamit from the Messenger of Allaah (SAW), The Mother of the Book suffices for other than it butnothing else suffices it. He reported it from Ash-hab; from ibn Uyaynah; from az-Zuhree; fromMahmood bin ar-Rabee`; from Ubaadah. Ad-Daaruqutnee said: it was singularly reported from ibnKhallaad, however the preserved [hadeeth] from az-Zuhree with this chain of narration is, a prayer isnot valid in which the Mother of the Book is not recited. Saèed bin Yunus said [about him]: hereports rejected things, he is from Iskandria and his kunya is Abu Abdullaah. Refer to Muqbil binHaadee, Takhreej àlaa Tafseer ibn Katheer [1/21-22]]

It is also named Suratus Salaah, the Chapter of the Prayer, and al-Kanz, the Treasure, as mentioned byaz-Zamaksharee in Kashshaaf.

I t s Revela t ion


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It was revealed in Mecca as stated by ibn Abbaas, Qataadah and Abu al-Aaliyah.

It is also postulated that it was revealed in Madeenah as stated by Abu Hurayrah, Mujaahid, Àtaa binYasaar and az-Zuhree. It is also said that it was revealed on two separate occasions once in Mecca andonce in Madeenah. However the first opinion is the most likely due to His saying,

W e h a v e s e n t t o y o u t h e S e v e n O f t R e p e a t e d V e r s e s . [Al-Hijr (15): 87]

This verse was revealed in Mecca by agreement of the exegetes.

Abu al-Layth as-Samarqandee relates that half of it was revealed in Mecca and the remaining half inMadeenah as quoted from him by al-Qurtobee but this is an extremely strange position.

It is said that this chapter was the first thing revealed of the Quràan as mentioned in the hadeethreported by al-Bayhaqee in Dalaaìl an-Nubuwwa. Al-Baaqillaanee quoted this as one of threeopinions. It is also said that the first revelation comprised the verses of Surah al-Muddaththir but thecorrect opinion is that the first revelation consisted of the beginning verses of Surah al-Àlaq.

I t s Comp os i t ion

It consists of seven verses and there is no difference concerning this. Àmr bin Ubaid said that itconsists of eight verses and Husayn al-Juàfee said that it consists of six verses but both of theseopinions are irregular and rejected.

They have differed concerning the statement w i th t h e N a m e o f Al la a h , t h e M o s t B e n e f ic e n t , t h eMo s t M er c ifu l . The majority of the reciters of Kufa postulate that it comprises an independent verseof al-Faatihah and this is also the opinion of a group of the Sahaabah, Taabièen and a large group ofthe later scholars. However the reciters and jurists of Madeenah regard it to be part of a verse, and notan independent verse, or not a verse at all.

Those who postulate that it is not a verse of al-Faatihah state that the seventh verse commences withthe words, n o t t h e p a t h o f t h o s e w h o h a v e e a r n e d [ Yo u r ] An g e r

They said, Al-Faatihah consists of twenty-five words and one hundred and thirteen letters.

The Vi r t ues o f Soor a h a l -Faa t i hah

There are a number of ahaadeeth explaining to us the great virtue of this chapter:

1. Muslim reports from Abu Hurayrah (RA) who said that the Messenger of Allaah (SAW) said,

Allaah, the Gloriou s and Exalted sa id , I h ave d iv ided the prayer betw een Myself a nd m y servant

equally an d My servan t shall be granted w hat he asked for. Therefore when the serva nt say s, allp r a is e s a n d t h a n k s a r e d u e t o A lla a h , t h e L o r d o f th e u n i ve r s e , Allaah s ays, My servant h as

praised Me. W hen he sa y s, t h e M o s t Ben e f icen t , t h e Mo s t M er c if u l , Allaah says, My servant

has extolled M e. W hen he sa y s, M a s t e r o f th e D a y o f J u d g e m e n t , Allaah says, My servant has

glorified Me. W hen he say s, Yo u Alo n e w e w o r s h i p a n d Yo u r a i d A lo n e d o w e s e e k , Allaah

says, this is betw een Me and M y serv ant a nd M y serv ant shall hav e wh at he requested. W hen he

says, g u id e u s t o t h e S t r a i g h t P a t h , t h e P a t h o f t h o s e w h o m Yo u h a v e fa v o u r e d , n o t o f

t h o s e w h o h a v e in c u r r e d [ Yo u r ] w r a t h , n e i th e r o f th o s e w h o h a ve g o n e a s t r a y ,Allaah

says, this is for My serva nt an d My servan t shall hav e wh at he asked for.[Saheeh Muslim [Eng.Trans. 1/215 no. 775]]


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2. At-Tirmidhee reports from Abu Hurayrah (RA) who said that the Messenger of Allaah (SAW) said,

[The chapt er com m encing with], a ll p r a i s e s a n d t h a n k s a r e d u e t o All a a h t h e Lo r d o f t h eU n i v e r s e is the Moth er of the Qur` aan , the Mother of the Book, the Seven Oft Repeated Verses andthe Great Quràa n. [i.e. Ummul Quràan, Ummul Kitaab, Sabùl Mathaanee and al-QuràanulAdheem. Reported by at-Tirmidhee [no. 3344] and it is saheeh as stated by al-Albaanee in SaheehSunan at-Tirmidhee [no. 2498].]

3. Ahmad reports from Abu Hurayrah (RA) who said,

The Prophet (SAW) named Ubayy bin Ka`b while he was praying in the Mosque saying, O Ubay y !Ubayy turned his head towards him but did not reply. The Prophet (SAW) named him again saying, OUbayy!So Ubayy shortened his prayer and turned towards the Prophet and said, as salaam u alaikumO Messenger of Allaah. The Prophet (SAW) replied, w a alaikum as-salaam. W hat prevented y ourom replying to m e when I nam ed you?Ubayy said, O Messenger of Allaah I was praying! He said,

does Allaah n ot say ,

R e s p o n d t o Al la a h a n d t h e M e s s e n g e r w h e n h e c a ll s yo u t o t h a t w h i ch g i ve s

you l i fe . [Al-Anfaal (8): 24]?

Ubayy replied, yes O Messenger of Allaah! I will not do this again. The Messenger of Allaah (SAW)asked, w ould you like m e to teach you a S oorah the likes of w hich is not to be found in th e Torah,

In jee l, Zaboor or the [rest o f t he] Qur` aan?He said, yes O Messenger of Allaah. The Prophet (SAW)said, I hope that I w ill not leave this door un til y ou kn ow it.

Ubayy said, then he took hold of my hand and talked to me while I slowed down fearing that we mayreach the door before he finished talking. When we did reach it I asked him, what is the Surah youpromised me, O Messenger of Allaah? He said, w hat is the Soorah y ou recite in p ray er? So I recitedthe Mother of the Quràan upon which he said, by the One in W hose Hand is m y soul, Allaah ha s notrevealed the likes of it in the Torah , Injeel, Zaboor or the [rest of the] Qur` aan . It is the Seven Oft-

Rep ea ted ver ses. [Ahmad [5/114], ibn Khuzaymah [1/252 no. 500] and others. Its isnaad was declared

saheeh by Mustafaa al-A`dhamee in his takhreej to ibn Khuzaymah]

4. Ahmad reports from Abu Sa`d ibn al-Muàllaa (RA) who said,

The Prophet (SAW) named while I was praying in the Mosque but I did not respond until I hadcompleted the prayer. I went to him and he asked, w hat p revent ed you fr om coming t o m e [earlier]?I replied, I was praying O Messenger of Allaah. He said, does Allaah n ot sa y ,

R e s p o n d t o Al la a h a n d t h e M e s s e n g e r w h e n h e c a ll s yo u t o t h a t w h i ch g i ve s

you l i fe . [Al-Anfaal (8): 24]?

He then said, I w ill teach a Sura h w hich is the greatest Surah in t he Qur` aan before you leave theMosque .Then he grasped hold of my hand and when he intended to leave [the Mosque], I asked him,did you not say that you would teach me a Surah which is the greatest Surah in the Quràan? Hereplied, yes. It is [the Surah com m encing w ith],Al l p r a i s e a n d t h a n k s a r e d u e t o A ll a a h . It isthe Seven Oft-Repeated verses and the Great Qurà an that has been given to m e. [Bukhaaree [Eng.Trans. 6/1 no.1], Ahmad [3/450] and the wording is his]

5. Muslim reports from ibn Abbaas (RA) who said,

While the Messenger of Allaah (SAW) was sitting with Jibreel he heard a creaking sound above him.Jibreel looked up and said, this is [the sound of] a gate that has been opened in heaven today and has


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never been previously opened. Then an Angel descended through it and came to the Prophet (SAW)and said, rejoice in the good news of two lights that have been given to you such as no prophet beforeyou has been given. [They are] Surah al-Faatihah and the concluding [two] verses of Surah al-Baqarah.You will never recite a word from them without being given the blessings they contain. [SaheehMuslim [Eng. Trans. 2/586 no. 1759]]

This hadeeth has led some scholars to suggest that Jibreel did not convey the revelation of Surah al-

Faatihah and the last two verses of al-Baqarah, rather it was the Angel mentioned in this hadeeth.However the correct opinion is that Jibreel did indeed convey the revelation of these verses as he wasenjoined by Allaah to convey the entire Quràan to the Prophet (SAW). The Angel that descended asmentioned in this hadeeth descended only to convey the reward of these verses.

The Ru li ng o f Rec it i ng a l -Faa t i hah in P r aye r

The opinion of the majority of the scholars, amongst them Maalik, ash-Shaafièe and Ahmad, is that itis obligatory to recite al-Faatihah in the prayer and that the prayer is not valid without it. Their opinionis based upon many proofs; from amongst them the sayings of the Prophet (SAW),

There is no pray er for the one w ho does not recite the Opening of the Book. [Saheeh

Bukhaaree [Eng. Trans. 1/404 no. 723], Saheeh Muslim [Eng. Trans. 1/214 no. 771]]

W hosoever perform s a pray er in w hich he does not recite the Mother of the Book then it is

deficient , it is deficient , it is deficient, it is incom plete. [Saheeh Muslim [Eng. Trans. 1/215no. 775]]

The pray er is not va lid in w hich the Mother of the Qur` aan is not recited. [Saheeh Muslim[Eng. Trans. 1/215 no. 772]]

However according to Abu Haneefah, those of his companions who agreed with him, al-Awzaèe andath-Thawree, it is not obligatory to recite al-Faatihah, rather any portion of the Quràan would besufficient. They based this upon the saying of Allaah,

An d r e c it e w h a t i s e a s y [ fo r y o u ] fr o m t h e Q u r ` a a n . [Al-Muzzammil (73): 20]

And the saying of the Prophet (SAW) to the man who prayed badly,

When y ou stand for pray, say the takbeer and then recite w hat is easy for you from the

Quràan. [Saheeh Bukhaaree [Eng. Trans. 1/404 no. 724]]

On top of this, according to ash-Shaafièe and a group of the People of Knowledge it is obligatory torecite al-Faatihah in every rakàh of the prayer. However, another group were of the opinion that it issufficient to recite it in the majority of the rakàhs and yet another group, from amongst them al-Hasan

and the majority of the scholars of Basrah, were of the opinion that it is sufficient just to recite it in onerakàh. This latter group took to the literal sense of the hadeeth,

There is no pray er for the one w ho does not recite the Opening of the Book

In the case where one is a follower in a congregational prayer then the scholars fell into three opinionswith regards to the followers reciting al-Faatihah:

1. It is obligatory upon him to recite it in all prayers.


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2. It is upon him not to recite it in all prayers.

3. He should recite it in those prayers in which the recitation is silent, but not in those prayers inwhich the recitation is loud.

The point here is not to discuss which is the strongest opinion but to show that al-Faatihah has specificrulings to it that are not shared by any other chapter of the Qur`aan. Allaah Knows best.

The Ru li ng o f I s t i` a ad ha h ( Seek i ng Ref uge )

Allaah says,

Sh o w fo r g i ve n e s s , e n j o in w h a t i s g o o d a n d t u r n a w a y fr o m t h e fo o l is h . An d i f

a n e v il s u g ge s t io n c o m e s t o y o u fr o m S h a y t a a n t h e n s e e k r e f u g e w i t h Al la a h .

I n d eed H e i s A ll -H e a r in g , Al l-K n o w in g . [Al-A`raaf (7): 199-200]

R e p e l e v il b y m e a n s o f w h a t i s b e s t . W e a r e b e s t A cq u a i n t e d w i t h t h e t h i n g s

t h a t t h e y u t t e r . An d s a y , M y Lo r d ! I s e e k r e fu g e w i t h y o u f r o m t h e w h i s p e r i n g s

o f t h e d e v il s a n d I s e e k r e f u g e w i th y o u m y L o r d l e s t t h e y c o m e n e a r m e . [Al-Mu`minoon (23): 96-98]

R e p e l [ e vi l] w it h t h a t w h i ch i s b e t t e r t h e n i n d e e d t h e o n e , b e t w e e n w h o m a n d

yo u t h e r e w a s e n m i ty , [ w il l b e c o m e ] a s t h o u g h h e w a s a d e v o t e d f r i e n d . B u t

n o n e is gr a n t e d [ t h i s q u a l it y] e xc e p t t h o s e w h o a r e p a t i e n t a n d n o n e is gr a n t e d

i t s a v e o n e w h o p o s s e s s e s a g r e a t p o r t i o n [ o f h i gh m o r a l ch a r a c t e r ] . An d i f a n

e vi l s u g g e s t io n c o m e s t o y o u fr o m S h a y t a a n t h e n s e e k r e fu g e w i t h All a a h .

I n d eed H e i s A ll -H e a r in g , Al l-K n o w in g . [Fussilaat (41): 34-46]

These verses command the servant of Allaah to seek refuge with Him from the accursed Shaytaan dueto the severe enmity he displays towards mankind and displayed towards their father, Aadam (AS).Allaah says,

O Ch i ld r e n o f Aa d a m ! L e t n o t S h a yt a a n d e c e i ve yo u , a s h e r e m o v e d yo u r

p a r e n t s o u t o f P a r a d is e . [Al-A`raaf (7): 27]

Ibn al-Jawzee said,

Servants of Allaah! Contemplate on the removal of your father, Aadam from Paradise, thehome of security and his descent to the home of disgrace and abasement. The reason forthis was none other than the accursed Shaytaan. Your Master has prohibited you fromobeying him and ordered you to disobey him. Indeed in his obedience lies the Displeasureof ar-Rahmaan and disobeying him necessitates residing in Paradise and the descent of

Pleasure.

Allaah, Glorified and Exalted, said, Sh a yt a a n t h r e a t e n s yo u w i th p o v er t y a n do r d e r s y o u t o i m m o r a l it y. [Al-Baqarah (2): 268]

So whosoever obeys him, he forsakes him and diverts him from the guidance and opens inhis heart the doors to misguidance and ignominy. [Ibn al-Jawzee, Bustaan al-Waa`idheen [pg. 27]]

Allaah further explains to us the extreme enmity of Shaytaan with His words,


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In d e e d S h a y t a a n i s a n o p e n e n e m y t o yo u s o t a k e h i m a s a n e n e m y. H e i n vit e s

h i s fo l lo w e r s o n l y t h a t t h e y m a y b e c o m e t h e d e n i z e n s o f t h e b l a z in g

F i r e . [Faatir (35): 6]

W i ll yo u t h e n t a k e h i m a n d h i s o ffs p r i n g a s fr i e n d s a n d p r o t e c t o r s b e s i d e s

H i m w h i le t h e y a r e o p e n e n e m ie s t o yo u ? W r e t ch e d i t i s a s a n e x ch a n g e fo r t h e

w r o n g - d o e r s . [Al-Kahf (18): 50]

Indeed Shaytaan took an oath saying,

By Yo u r M igh t ! I w i ll su r e ly m i sgu id e t h em a l l , ex cep t Yo u r ch o sen s l av es

a m o n g st t h e m . [Saad (38): 82-83]

It is for this reason that we have been encouraged to seek refuge with Allaah from the accursedShaytaan. With regards to reciting the Quràan, Allaah says,

W h e n yo u w i s h t o r e a d [ l it : h a ve r e a d ] t h e Q u r ` a a n t h e n s e e k r e f u ge w i t h

Alla a h f r o m t h e a c c u r s e d S h a y ta a n . I n d e e d h e h a s n o p o w e r o v e r t h o s e w h o

b e l ie v e a n d p u t t h e i r t r u s t o n l y i n t h e i r L o r d . H i s p o w e r i s o n l y o v e r t h o s e w h o

fo llo w h im a n d jo in p a r t n e r s w i t h H i m . [An-Nahl (16): 99-100]

A group of the reciters and scholars, from amongst them Hamza, ibn Seereen, Ibraaheem an-Nakhaèeand Daawood adh-Dhaahiree, were of the opinion that one seeks refuge after the completion ofrecitation, taking to the literal sense of this verse. They also stated that the reason for doing so would beto repress self-astonishment at the completion of an action of worship.

A second opinion voiced is that one seeks refuge before and after ones recitation. However the famous,well-known opinion, which is the opinion of the majority is that one seeks refuge before recitation inorder to safeguard oneself from the whisperings of Shaytaan. This groups understood the meaning ofthe verse to be, when you wish to read the Quràan in the same sense as the verse,

W h e n yo u i n t e n d t o s t a n d fo r p r a y e r [ l it : h a v e s to o d f o r p r a y e r ] , t h e n w a s hyo u r fa c e s a n d fo r e a r m s [Al-Maaìdah (5): 6]

Abu Daawood reports from Abu Saèed al-Khudree that,

When the Messenger of Allaah (SAW) stood at night [for prayer, he would commence theprayer] by saying the takbeer and then saying, SubhaanakAllaahum m a w a biham dika,w a tabarrakasm uka, wa ta` aalaa jadduka, w a laa ilaaha ghayruk .[You are glorified OAllaah and praised! Your Name is Blessed; Your Majesty is Exalted and none has the rightto be worshipped save You.] Then he would say, laa ilaa ha illAllaa h [There is noneworthy of worship save You] three times, then he would say, Allaa hu Akba r three timesand then he would say, A` oodhu billaahi as-Sam ee` al-Aleem m in ash-Shayta anir

Rajeem m in ha m zihi w a n afk hihi w a naft hihi [I take refuge with Allaah, the All-Seeing,the All-Knowing from the accursed Shaytaan: from his madness, arrogance and poetry.Thehadeeth is reported by Abu Daawood [Eng. Trans. 1/198 no. 774] and others and it is inSaheeh Abu Daawood [no. 701]]

Abu Daawood reports from Naafi` bin Jubair from his father who said,

I saw the Messenger of Allaah (SAW) saying when he entered into prayer, Allaah u AkbarKabeera[Allaah is the Greatest, very great] three times, Alham dulillaa hi


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Katheera[Praise and thanks be to Allaah, again and again] three times andSubhaan Allaahi Buk ratan w a Aseela[Glorified is Allaah, morning and evening] threetimes. Then he said, Allaahumm a innee A` udhubika mina ash-Shaytaan , min ham zihiw a nafkhihi w a nafathi

[O Allaah! I take refuge with You from Shaytaan from his madness, arrogance and poetry.The hadeeth is reported by Abu Daawood [Eng. Trans. 1/196 no. 763.] and ibn Maajah [no.

807]. It has been ruled to be daèef with this wording by Al-Albaanee in Daèef AbuDaawood [no. 160], Daèef ibn Maajah [no. 173] and Irwaa` [2/54]However there is asaheeh hadeeth reported by ibn Maajah [no. 808] from ibn Masùd that the Messenger ofAllaah (SAW) used to say the above words of seeking refuge when he entered the prayer.Refer to Saheeh ibn Maajah [no. 658] and Irwaa` [2/55] As for the supplication then it isauthentically reported in Saheeh Muslim that it was said without the repetitions by one ofthe Companions in prayer upon which the Messenger of Allaah (SAW) said, wonderful forit [the supplication] is that the doors of heaven were opened for it.]

The majority of scholars are of the opinion of that istiàadha is recommended and not obligatory.However it is reported from Àtaa bin Abee Rabaah that it is obligatory to say it within the prayer andoutside the prayer when one desires to recite the Book of Allaah. Ar-Raazee stated that the proof for this

opinion was that the verse, seek protection with Allaah is mentioned in the imperative, that theMessenger of Allaah (SAW) persisted in uttering it throughout his life and that it serves as a protectivebarrier from Shaytaan therefore if an obligation can only be fulfilled by a particular means then thatmeans also becomes an obligation.

Istiàadha is for the recitation in prayer this being the opinion of Abu Haneefah and Muhammad. Assuch it is to be said before one starts reciting al-Faatihah. Shaykh Mashur Hasan Salmaan said,

It is clear that istiàadha is legislated in every rakàh [of prayer]. This due to the generalityof His saying, W h e n yo u w i s h t o r e a d t h e Q u r ` a a n t h e n s e e k r e f u ge w i th Al la a hfr o m t h e a c cu r s e d S h a y t a a n .

This is the most correct opinion of the Shaafièe school and declared to be the strongestopinion by ibn Hazm. [Mashur Hasan Salmaan, Al-Qawl al-Mubeen fee Akhtaì al-Musalleen [pg. 109]. Refer also to an-Nawawee, al-Majmu` [3/323]; al-Albaanee,Tamaam al-Minnah [pp. 176-177]]

* * *

Al-Haafidh ibn al-Qayyim, may Allaah have mercy upon him, explained the meaning of aòodhu (I takerefuge) in a beautiful way. He said,

Know that the verb aadha and its derivatives carry the meaning of being careful and wary,guarding and fortifying, being rescued and victorious. Its essential meaning is to flee from

that which you fear will harm you to that which will safeguard you from it. This is why theone you seek refuge with is named màadh and malja` (the source of refuge and recourse).

In the hadeeth there occurs, when the daughter of al-Jawn entered upon the Prophet(SAW) [after their marriage] he moved his hand [to touch her] and she said, I take refugewith Allaah from you. He said, indeed y ou have sought refuge w ith the Ma` aadh, returnand rejoin y our fam ily. [Saheeh Bukhaaree [Eng. Trans. 7/181 no. 181, 182]]

Therefore the meaning of aòodhu is: I take refuge, guard myself and take precaution.There are two opinions concerning the basis of this verb. The first is that it is derived from


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the meaning of as-satar, covering or protection, and the second is that it is derived from themeaning of luzoom al-mujaawara, firmly adhering to that which adjoins it.

As for the first opinion then the Arabs used to say with regards to a house that is in theshade of a tree - ùwwadha. Therefore when this house did àadha with this tree by beingbuilt under its shade the Arabs named it ùwwadh. The same applies to the one who takesrefuge for he seeks protection and cover from his enemy with the one he seeks refuge with.

As for the second opinion then the Arabs used to say regarding flesh that was stuck to abone and could not be removed, ùwwadha, because of its refusal to be dislodged from thebone. The same applies to the one taking refuge for he sticks firmly to the one he is seekingrefuge with and refuses to be distanced.

Both of these opinions are correct for seeking refuge includes both. The one taking refugeseeks protection with the one he is seeking refuge with and sticks firmly to him. His heartattaches itself to him and holds firm just as the child sticks close to its father whenthreatened by an enemy. Thsame applies to the one taking refuge for he flees from hisenemy who desires his destruction to his Lord, throwing himself between His Hands,holding firmly to Him, sticking close to Him and resorting to Him.

Now, know that the reality of seeking refuge that is established in the heart of the believersurpasses and is beyond these descriptions, for these serve only as examples andrepresentations. As for that which is established in the heart in its taking refuge, holdingfast to and its throwing itself before its Lord, its need of Him and its submission andhumility before Him, then all of this is beyond description.

In a similar vein, love of Him and fear of Him can only be described in a deficient way forthey cannot truly be understood except through experiencing them. This is similar to thecase of one trying to describe the pleasure of sexual intercourse to one who is impotent andfeels no sexual urges. No matter how much you describe it and how many examples yougive, never will he truly understand it. However if you were to describe it to one who does

have these urges and has had intercourse then he will understand your descriptionscompletely.

If it is asked: When one is commanded to take refuge with Allaah why does the form of thecommand carry a seen and taa`? For example in His saying,

Se e k p r o t e c t io n ( fa s t a ` i d h ) w i t h Al la a h fr o m t h e A c cu r s e d S h a yt a a n . [an-Nahl (16):98]

Yet one says, I take refuge (aòodhu) and I took refuge (taàwwadhtu) without includingthe seen and taa`?

The reply is: the seen and taa` are grammatically used to denote a persons seekingsomething. Therefore when one says, astaèedhu with Allaah he is saying, I seek refugewith Him. When he says, astaghfirullaah he is saying, I seek the forgiveness of Allaah.

Hence when the person says, I take refuge (aòodhu) with Allaah he is actuallyimplementing and realising what he seeks because he sought refuge and protection withAllaah. There is a clear difference between actually taking refuge and seeking refuge.Therefore when the one who is seeking refuge is actually recoursing to Allaah and holdingfirmly to Him then he says the verb that denotes this rather than saying the verb thatdenotes that he only seeks this.


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The opposite is true for the saying, astaghfirullaah (I seek the forgiveness of Allaah) for inthis case the person is asking Allaah to forgive him. Therefore when he says,astaghfirullaah he is implementing what he desires because the meaning of this statementis, I ask Allaah that He forgive me.

This then is the best way of seeking refuge and it was for this reason that the Prophet(SAW) used to say, I take refuge w ith Allaah from the Accursed Shay taan and, I ta ke

refuge w ith Allaahs perfect w ordsand, I take refuge w ith the Might and Pow er ofAlla ahsaying, aòodhu rather than astaèedhu.

Indeed this is what Allaah taught him to say with His words,

Sa y : I ta k e r e fu g e w i t h t h e L o r d o f Da y b r e a k [al-Falaq (113): 1]

Sa y : I ta k e r e fu g e w i t h t h e L o r d o f M a n k i n d . [an-Naas (114): 1]

Employing the word aòodhu rather than astèedhu. [Ibn al-Qayyim, Badaaì al-Fawaaìd [1/439-441]; Tafseer al-Qayyim [pp. 538-541]]

Ibn al-Jawzi said,

Know that the one who is taking refuge with Allaah, the Great from the accursed Shaytaanhas clung to the firm Rope of Allaah. I take refuge with Allaah from all sins and actions oftransgression! I take refuge with Allaah from misguidance and treachery! I take refuge withAllaah from the Displeasure of ar-Rahmaan!

O My brother! Know that when the servant clings to the rope of the created king he is savedfrom the evil of the oppressors. Therefore it far more befitting and appropriate for the onewho takes refuge with the Lord of the Universe from the accursed enemy, Shaytaan, that hebe saved. [Ibn al-Jawzee, Bustaan al-Waa idheen [pg. 26]]

There are a number of texts showing us the virtue of istiàadha:

1. Bukhaaree reports from Sulaymaan ibn Sarad (RA) that,

Two men abused each other in the presence of the Prophet (SAW) while we were sittingwith him. One of the two abused the other while in a state of rage, his face red. The Prophet(SAW) said, I know a statem ent that if he were to say, w hat he is experiencing w ouldleav e him . If only he w ere to say, I tak e refuge w ith Allaah from the accursed

Shay taan .[Saheeh Bukhaaree [Eng. Trans. 8/87 no. 136]]

2. Ahmad reports from Abu Dharr (RA) that the Messenger of Allaah (SAW) said,

O Abu Dharr! Take refuge w ith Allaah from the satans from am ongst m en and jinn. Isaid, are their satans amongst men? He replied, yes.[Ahmad [5/178]. The hadeeth hastwo routes of narration both which are weak as mentioned in Muqbil bin Haadee, TakhreejTafseer ibn Katheer [1/98]]

3. Abu Daawood reports from ibn Abbaas (RA) that the Messenger of Allaah (SAW) said,

If anyon e seeks r efuge w ith [y ou ] for t he sa ke of A llaah t hen grant h im refuge. If any ask s

of you for the sake of Allaah then gran t his request. [Abu Daawood [Eng. Trans. 3/1416 no.


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5089]. It is saheeh. Refer to al-Albaanee, as-Saheehah [no. 253]; Saheeh AbuDaawood [no. 4260], al-Irwaa [no. 1617]; Saheeh al-Jaami [no. 6021]]

* * *

It is said that the word Shaytaan is derived from shatana which means to be distanced, and indeedShaytaan is far removed from any good whatsoever. It is also said that the name is derived from shaata,

which means to burn because he is made from fire. Others said that both meanings are correct.However, the first meaning is most correct and is proven by the language.

l The saying of the Exalted, " W i t h t h e N a m e o f All a a h , T h e M o s t B e n e fi ce n t , T h e M o s t

Mer c i f u l ":

From the manners that Islaam has taught us is to begin all of our actions by mentioning the Name ofAllaah first. The purpose behind this far-reaching and manifold:

1. It brings Allaah to mind before one does the action.

2. It prevents one from doing evil actions.3. He will attain Allaahs support and succour in that action.

4. It reminds one of the purpose, the source of fulfillment of that need, the source of blessings forthat action and its final destination.

Ibn al-Qayyim explained this final point further in al-Fawaa`id,

Allaah says," t h e r e i s n o t a s i n g l e t h i n g e x ce p t t h a t it s d e p o s i t o r i e s a n d t r e a s u r e sa r e w i th U s . " [Al-Hijr (15): 21]

This verse comprises a [great] treasure from the treasures [of the Qur`aan], this being thatnothing is sought except from the One Who possesses its depositories and treasures, theOne in Whose Hands lie the keys to these treasures. Seeking [things] from anyone else is

seeking something from one who does not possess them or possess any authority overthem.

The saying of Allaah," a n d t h a t t o y o u r Lo r d i s t h e f in a l go a l ." [An-Najm (53): 42]

Comprises an immense treasure, this being that every desired objective that is not desiredfor His sake and is not connected [in any form or fashion] to Him then it is temporary andsoon to disappear for its final goal is not with Him. The final goal lies only with the One toWhom all matters find their conclusion, terminating at His creation, Will, Wisdom andKnowledge. Therefore He is the source of every desired matter.

Everything that is loved if it is not loved for His sake then this love is nothing but distress

and punishment. Every action that is not performed for His sake then it is wasted andsevered. Every heart that does not reach Him is wretched, veiled from achieving its successand happiness.

Therefore Allaah has gathered everything that could be desired from Him in His saying," t h e r e i s n o t a s i n g l e t h i n g e xc e p t t h a t i t s d e p o s i to r i e s a n d t r e a s u r e s a r e w i th

Us." [Al-Hijr (15): 21]

And He has gathered everything that is done for His sake in His saying, " a n d t h a t t o y ou rL o r d i s t h e f i n a l go a l ." [An-Najm (53): 42]


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Therefore there is nothing beyond Allaah that deserves to be sought and nothing finds itsconclusion with other than Him.

The baa (with) is known as the baa of isti`aanah or seeking help and support, meaning that the servantis seeking the aid of Allaah in the action he is about to perform.

"With the Name of Allaah" meaning I start with every name that belongs to Allaah, the Exalted. This is

because the word name is singular and in the genitive form and therefore it includes all of the BeautifulNames.

"Allaah" He is the Lord and the One Who is worshipped, the One deserving of being singled out forworship due to the Perfect Godly Attributes that He is described with. Ibn Uthaymeen states,

This is the Name of His from which all other Names follow on from as occurs in His saying," Ali f L a a m R a a . Th i s is a B o o k w h i ch W e s e n t d o w n t o y o u i n o r d e r t h a t y o u

m i gh t l e a d m a n k i n d o u t o f d a r k n e s s i n t o t h e l ig h t b y t h e p e r m i s s io n o f t h e i r

L o r d , t o t h e Pa th o f t h e Al l-Mig h ty , t h e o n e w o r th y o f a l l p r a i s e : All aah , t o w h o

b e l o n g s e v e r y t h in g t h a t i s in t h e h e a v e n s a n d t h e e a r t h . " [Ibraaheem (14): 1-2]

So in this saying of Allaah, the Most High, the noun which is the name of the Majestic Lord,Allaah is not a descriptive attribute, rather it is a word which follows as an explanationand clarification of what has preceded. [Ibn Uthaymeen, Explanation of the ThreeFundamental Principles of Islaam [pg. 36]]

The action that the servant intends to do has been omitted in the sentence in order to generalise thestatement [known as the basmallaah]. Hence no matter what the servant intends to do, the basmallaahis applicable to it. We also understand that the action is to come at the end of the sentence for two vitalreasons:

1. To seek blessings by beginning with the name of Allaah.

2. To express the fact that the action is only for Allaah.

Therefore it is as if the servant is saying I seek the help of Allaah with every Name of His, the MostBeneficent, the Most Merciful in the action I am about to do.

* * *

There are a number of texts explaining to us the virtue of the basmallaah:

1. Imaam Ahmad reports from Abu Tameemah that,

I was riding behind the Prophet (SAW) when his mount stumbled and so I said, may

Shaytaan perish! Upon hearing this the Prophet (SAW) said, "do not say m ay Shaytaanper ish for w hen y ou sa y this Sh ay taan becom es exultant a nd grow s in sta ture and sa ys,it w as by m y p ow er that I injured him . But w hen y ou say, w ith the Nam e of Allaah he

becom es hum iliated and g row s sm all unt il he ends up the size of a fly."[Abu Daawood[Eng. Trans. 3/1387 no. 4964], Ahmad [5/59, 365] and the wording is his. It was declaredsaheeh by al-Albaanee in Saheeh Abu Daawood [no. 4168]. Muqbil bin Haadee said thatthe isnaad of Ahmad contains the narrators of the Saheeh]

2. Abu Daawood reports from Abu Hurayrah that the Messenger of Allaah (SAW) said,


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There is no w udu for the one w ho does not [com m ence] by m entioning the Nam e of

Alla ah. [Abu Daawood [Eng. Trans. 1/26 no. 101] and it is saheeh as in Saheeh AbuDaawood [no. 92]]

3. Bukhaaree reports from ibn Abbaas (RA) that the Messenger of Allaah (SAW) said,

If , w hen on e of y ou w ishes to g o to h is w ife [for sexual in ter cou rse] say s, W ith t he Nam e

of Allaah, O Allaah! Protect us from the Shay taan a nd keep the Shay taan a w ay fr omw hat You w ill provide us. Then if it is decreed that they should ha ve a child out of that act

then the Shaytaan w ill never be able to harm him. [Saheeh Bukhaaree [Eng. Trans. 1/105no. 143], Saheeh Muslim [Eng. Trans. 2/731 no. 3361]]

4. Al-Khateeb reports from Abu Hurayrah (RA) that the Messenger of Allaah (SAW) said,

Ev er y im por tant m atter that is n ot begun w ith, w ith th e N am e of A llaah is deprived of

good. [As-Subkee, Tabaqaat ash-Shaafiìyyah [1/6] and others. Al-Albaanee ruled it to bedaèef jiddan in Irwaa [no. 1]]

Ibn Masùd said,

Whosoever wishes to the saved from the nineteen Angels over Hellfire then let him recitewith the Name of Allaah, Most Beneficient, Most Merciful.

* * *

The scholars are agreed that the basmallaah comprises part of the verse of Surah an-Nahl whereinAllaah says,

" Sh e s a i d : O e m i n e n t o n e s , in d e e d t o m e h a s b e e n d e l i ve r e d a n o b l e le t t e r .

I n d e e d i t is fr o m S u l a ym a a n a n d i t [ r e a d s ] , w it h t h e N a m e o f Al la a h , th e M o s t

Ben ef i cen t , t h e M o s t M er c i fu l . " [An-Naml (27): 29-30]

However the scholars have differed as to whether or not this statement comprises a verse of theQuràan when it is found in the beginning of each Surah and they have fallen into four opinions:

1. That it is a verse of every Surah except Surah at-Tawbah.

This was the opinion of Abdullaah bin Abbaas, ibn Umar, ibn Zubair, Abu Hurayrah, Ataa, Taawoos,Saèed bin Jubair, Makhool, az-Zuhree, Abdullaah bin Mubaarak, ash-Shaafièe, Ahmad in one of thereports from him, Ishaaq bin Rahwayyah and Abu Ubayd al-Qaasim bin Salaam.

2. That it is not a verse of any Surah of the Quràan at all and that it is placed at the beginning of every

Surah merely to distinguish it from another.

This was the opinion of Maalik, Abu Haneefah and their companions. Abu Daawood reports from ibnAbbaas (RA) that

The Messenger of Allaah (SAW ) did not use to know the beginning an d end of a Sur ah

until w ith the N am e of Allaah, M ost Beneficent, M ost Merciful w as rev ealed. [AbuDaawood [Eng. Trans. 1/202 no. 787]. Ibn Katheer says that its isnaad is saheeh and it is inSaheeh Abu Daawood [no. 707]]


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Abu Daawood [Eng. Trans. 3/1120 no. 3990]. Ad-Daarqutnee said that it has a saheehisnaad and it is in Saheeh Abu Daawood [no. 3379]]

2. That it is not to be recited loudly.

This is reported from the Prophet (SAW) by Bukhaaree and Muslim, it is the view of a number of theSahaabah, and it is established from the Four Khaleefs. It is also the view of a group of the scholars after

them from amongst them Abu Haneefah, ath-Thawree and Ahmad.

So this is a summary of the views of the scholars with regards it recitation and they are all close to eachother, and all praise is due to Allaah, for they are agreed that the prayer of the one who recites loudly orsilently is valid.

l The saying of the Exalted, " All P r a i s e s a n d t h a n k s a r e d u e t o Al la a h , t h e L o r d o f th eU n i v e r s e ":

The meaning of hamd is praise and extolling. It also carries the meaning of ridaa, or pleasure and is theopposite of dhamm, or blame. Its meaning is more general and inclusive than that of shukr, or givingthanks, because it encompasses this as well as giving the meaning of praise. Similarly shukr is only

expressed as a response to a favour whereas hamd is expressed both as a response to a favour as well asa spontaneous action of dhikr. It is in this respect that ibn Abbaas (RA) said, "al-Hamdulillaah is thestatement of every thankful [servant]."

Hence it is due to the comprehensiveness of this word that we find the Prophets showing gratitude inthe Qur`aan by expressing hamd. Allaah commanded Nuh (AS) saying,

" Sa y : Al l p r a i s e s a n d t h a n k s a r e d u e t o Al la a h W h o s a ve d u s f r o m a n

o p p r e s s i ve p e o p l e . " [Al-Mu`minoon (23): 28]

Ibraaheem (AS) said,

" All p r a i s es a n d t h a n k s a r e d u e t o All a a h W h o g a ve m e I s m a a ` e e l a n d I s h a a q

in m y o ld ag e . " [Ibraaheem (14): 39]

Daawood (AS) and Sulaymaan (AS) said,

" All p r a i s es a n d t h a n k s a r e d u e t o All a a h W h o h a s p r e fe r r e d u s a b o ve m a n y o f

H i s b e l i evin g s e r v an t s . " [An-Naml (27): 15]

Allaah commanded our Prophet (SAW) saying,

" Sa y : Al l p r a i s e s a n d t h a n k s a r e d u e t o Al la a h W h o h a s n o t b e g o t te n a

son" [Al-Israa` (17): 111]

The People of Paradise will say,

" All p r a i s es a n d t h a n k s a r e d u e t o All a a h W h o h a s r e m o ve d f r o m u s a l l

gr ief ." [Faatir (35): 34]

" An d t h e c l o s e o f t h e i r s u p p l i ca t i o n w i l l b e : Al l p r a i s e s a n d t h a n k s a r e d u e t o

Al laah , t h e L o r d o f th e U n ive r se . " [Yunus (10): 10]


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It is for this reason that the word hamd has been employed in this verse of al-Faatihah.

Some of the scholars said that shukr is more encompassing than hamd because praise is expressed bythe tongue whereas thanks can be expressed by the tongue, heart and limbs. Thanks with the tongue isdone by praising the Bestower of Blessings. Thanks by the limbs is done by acting in obedience to Himand abandoning actions of disobedience. Thanks in the heart is done by recognising the magnitude ofthe blessing and knowing that it has been given by the grace of Allaah and not by the servants own

merit.

Both opinions are correct in their own place: hamd is more general with respect to when it is done andshukr is more general with respect to how it is done.

There are a number of ahaadeeth that show us the great virtue of expressing hamd:

1. Muslim reports from Anas bin Maalik that the Prophet (SAW) said,

In deed A llaah is Pleased at H is servant w hen he eats som e food and p raises Him for it or

w hen he drinks a drink and praises Him for it. [Saheeh Muslim [Eng. Trans. 4/1429 no.6592]]

Al-Hasan said, "there is no blessing except that [saying] al-Hamdulillaah is better and more virtuousthan it."

2. Ibn Maajah reports from Anas bin Maalik that the Prophet (SAW) said,

Alla ah d oes n ot grant a servan t a fa vour for w hich he says a l-Ham dulilla ah excep t t ha t

w hat he offered [of praising] is better and m ore virtuous than w hat he took [of the

fa vou r]. [Ibn Maajah [no. 3805] and it was declared hasan by al-Albaanee in Saheeh ibnMaajah [no. 3067]]

Al-Bayhaqee commented on this by saying,

This is because the servant does not attain [the station] of praising and thanking Allaahexcept by His tawfeeq. Therefore the greater excellence [of his praising Allaah as comparedto the initial blessing that Allaah bestowed upon him] is by virtue of his being blessed withthe [ability to] praise Allaah and extol him and this did not exist in the initial blessing. [Sharh as-Sindee alaa ibn Maajah [no. 3795]]

3. Al-Hakeem at-Tirmidhee reports in Nawaadir al-Usul from Anas bin Maalik that the Messenger ofAllaah (SAW) said,

If the en tire w orld alon g w ith it s conten ts w er e to be in the hand of a m an fr om m y n ation

and then he w ere to say a l-Ham dulillaah, then al-Ham dulillaah w ould be better than[w hat his hand conta ined]. [Footnote Pending]

Al-Qurtobee commented upon this by saying,

In our view the meaning is that he has been given the world, then after this he has beengiven this statement and utters it. Therefore this statement is better than the world becausethe world is soon to perish whereas the statement will endure for it is from those righteousdeeds that remain. Allaah said,


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" Th e r i gh t e o u s d e e d s t h a t l a s t a r e b e t t e r i n t h e S i gh t o f yo u r L o r d , fo r r e w a r d

a n d b e t t e r fo r r e s o r t ." [Maryam (19): 76]

4. Ibn Maajah reports from ibn Umar that the Messenger of Allaah (SAW) said,

A ser vant fr om am on gst the ser vants of A lla ah said . O m y Lord! To Yo u b elongs a ll

praise and t hanks a s is r equired due to the m agnificence of Yo ur Face and grea tness o f

Your Authority . This confused the tw o [recording] Angels and they d id not know how torecord it. So they ascended to the heav en an d said, O our Lord! Your serva nt h as said a

statement and w e do not know how to record it. Allaah, the Mighty an d M agnificent

asked, despite the fact that H e already know s w hat H is servant said, w hat did m y

servant say ? They reply, O Lord! He said: O m y Lord! To You belongs a ll praise and

thank s as is required due to the m agn ificence of Your Face and gr eatness of Your

Au thority . Allaah t hen sa id to them , record i t for m y servant as h e sa id it , then w hen He

m eets Me, I w ill reward him for it.[Sunan ibn Maajah [no. 3801]. Albaanee ruled it to bedaèef as in Daèef ibn Maajah [no. 829]. Al-Busayree said in az-Zawaaìd, "Its isnaadcontains Qudaamah bin Ibraaheem whom ibn Hibbaan mentioned in ath-Thiqaat. It alsocontains Sadaqah bin Basheer and I have seen no one who disparaged him or authenticatedhim."]

5. Muslim reports from Abu Musaa al-Ashàree that the Messenger of Allaah (SAW) said,

Purity is half of faith. [The statem ent] al-Ham dulillaah fills the scales and [the statem ent]

Subhaan Allaah w al-Ham dulillaah fills wha t is betw een the heaven an d the earth. [SaheehMuslim [Eng. Trans. 1/147 no. 432]]

6. At-Tirmidhee reports from Jaabir bin Abdullaah that the Messenger of Allaah (SAW) said,

The m ost excellent dhikr is [the statem ent] laa ilaaha illallaah and the m ost excellent

supplication is [the statem ent] al-Ham dulillaah. [Sunan at-Tirmidhee [no. 3623]. It wasdeclared hasan by Al-Albaanee in Saheeh at-Tirmidhee [no. 2694]]

8. Ahmad reports from Aswad bin Saree` who said,

I asked the Messenger of Allaah (SAW), "should I not recite to you words of praise that Ipraised my Lord, the Blessed and Exalted, with?" He replied, "of course! Ind eed your Lordloves praise."[Muqbil bin Haadee ruled the isnaad to be munqati` in his Takhreej àlaaTafseer ibn Katheer [1/47]]

In the verse the word hamd has been preceded by the definite article al, the reason for this is to includeall the different manners of praise and specify them to Him, and it is an extolling with which Allaah haspraised Himself and ordered His servants to praise Him with. This meaning is further expressed in thehadeeth in which the Prophet (SAW) said,

O Allaah! To You belongs all praise and t hank s in its entirety, to y ou belong s the

dom inion in its entirety, in Your han d is all goodness in its entirety and to You return s the

affair in its entirety . [Ibn Abee ad-Dunya from the hadeeth of Anas. Al-Bayhaqee from thehadeeth of Sa`d bin Abee Waqqaas and Abu Saèed al-Khudree]

Therefore by saying al-Hamdulillaah, the servant is praising and thanking Allaah Alone due to Hisgreatness, unity, perfection, His Beautiful Names and Attributes and His innumerable favours andblessings that none can encompass save He. It is indeed an amazing statement that encompassessomething that volumes would be unable to express and created intellects unable to enumerate! All


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praise belongs to Allaah!

Also there is no mention in this verse as to the adverb denoting when this praise is said (dharf az-zamaan) or from where this praise comes from (dharf al-makaan). However in Surah Rum there ismention that from amongst the wheres are the heavens and the earth - in His saying,

An d H i s is a l l t h e p r a i se s a n d t h a n k s i n t h e h e a v e n s a n d t h e e a r t h . [Rum (30):

18]

And in Surah Qasas there is mention that from amongst the whens are in this world and in theHereafter - in His sayings,

An d H e i s All a a h , n o n e h a s t h e r i gh t t o b e w o r s h i p p e d b e s i d e s H i m . To H i m

b e l o n g s a ll p r a i s e in t h e b e g in n i n g ( i. e . t h i s w o r l d ) a n d i n t h e e n d ( i .e . t h e

H e r e a f t e r ) . [Qasas (28): 70]

And He said in the beginning of Surah Sabaà,

H i s i s a l l t h e p r a i s e i n t h e H er ea f t e r , an d H e i s t h e A ll -Wise , Al l-

A w ar e . [Sabaà (34): 1]

* * *

Linguistically the word rabb means master, owner or one who sets about correcting and purifying.When used in a possessive or conjunctive (idaafah) structure it can be applied to other than Allaah, forexample it is said rabb ad-daar or the master of the house, similarly in the Quràan it is mentioned thatYusuf (AS) said to one of the inmates of prison,

" M en t i o n m e in t h e p r e s e n c e o f yo u r m a s t e r . " [Yusuf (12): 42]

Likewise it is mentioned in the famous hadeeth of Jibreel, when the Prophet (SAW) listed some of thesigns of the Hour,

W hen the slave-girl gives birth to her m aster (rabbata haa) [Saheeh Muslim [Eng. Trans.1/1 no. 1]]

However the word ar-Rabb can only ever be applied to Allaah. It is one of the Names of Allaah andmeans the One Who nurtures and sustains all of His servants through regulating the affairs andgranting all types of favours and blessings. More specifically He is the One Who nurtures and sustainshis sincere friends by correcting and purifying their hearts, souls and manners. This is why theirsupplications are frequently made with this Noble Name because they seek this specific nurturing. [As-Sa`dee, Tayseer al-Kareem ar-Rahmaan [pg. 16 ]]

As-Sa`dee said,

The Lord is the One Who nourishes and sustains the whole of the Creation, meaningeverything aside from Allaah, by the very fact of His creating them, and His preparing forthem all that they need and His favouring them with great blessings which if removedwould also remove any possibility of the creation surviving. Therefore every blessing theypossess then it is from Him, the Exalted.

His sustaining His creation is of two types: General and Specific. As for the general then it


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is His creating the Creation and granting them provisions, and guiding them to that whichwould benefit them in order to have them survive in this world. As for the specific then it isHis sustaining His friends with faith and making them conform to it, perfecting andcompleting it for them, repressing all that would make them turn away from it, bridling anyhindering factors that may be set up between them and Him, and safe-guarding them fromall evil. It is possible that the reason behind the fact that most of the supplications made bythe Prophets employed the word Lord was due to it carrying this meaning, for indeed all of

the things they desired through their supplications fell under His Specific Lordship. [Ibid.[pg. 22]]

* * *

There is a great deal of difference concerning the meaning of the word aalameen. It is the plural ofaalam which is itself a plural - it has no singular. Al-Faraa` and Abu Ubaydah said,

Al-Aalam is a term referring to anything that possesses an intellect and these fall into fourcategories: Mankind, Jinn, Angels and Satans. The term aalam does not refer to the animalkingdom because this plural refers to those who possess an intellect specifically.

It is also said that it refers to every race or species of creation and to each generation of that race asstated by Qataadah and at-Tabaree. Therefore mankind is an aalam and likewise every individual raceamongst them would be an aalam also, just as each generation of that race would be an aalam. Similarlythe Jinn are an aalam etc

Some of the scholars stated that al-aalam [world, pl. aalameen] is derived from al-allaamah or signbecause the existence of the world is a sign, without doubt, of the existence of its Creator who isdescribed with perfect and magnificent Attributes. The Exalted said,

I n d e e d i n t h e c r e a t io n o f t h e h e a ve n s a n d t h e e a r t h a n d t h e c h a n g e o f t h e

n i g h t a n d d a y a r e s i gn s ( a a y a a t ) fo r t h e p e o p l e o f u n d e r s t a n d i n g .

And in the language aayah means allaamah.

However in another place in the Qur`aan, Allaah Himself has indicated its meaning,

P h a r a o h s a i d : a n d w h a t i s t h e L o r d o f t h e Aa l a m e e n ? H e ( M o s e s ) s a id : t h e

Lo r d o f th e h e a ve n s a n d t h e e a r t h a n d w h a t i s b e tw e e n t h e m . [Ash-Shu`araa(26): 23-24]

Ibn Abbaas (RA) said in explanation to this verse of al-Faatihah,

All praise and thanks are due to Allaah, to Whom belongs the creation in its entirety, theheavens and the earth and whosoever is in them and whatsoever is between them thatwhich is known and unknown.

He also said that al-aalameen refers to everything possessing a soul that walks on the earth.

Qataadah said,

Al-Aalamoon is the plural of aalam and it refers to everything in existence besides Allaah

Another essential point that we learn from this latter part of the verse, essential to our understanding of


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Tawheed, is that the Lord, Blessed and Exalted, is distinct from His creation and not everywhere. [Ibnal-Qayyim, Madaarij as-Saalikeen [1/84]] This is an issue which the Salaf of this nation wereunanimously agreed upon and is clearly proven by a multitude of texts from the Book and Sunnah.

Also we learn that that He Alone is the Creator and that all the affairs are under His disposition, just asare all blessings. He is completely Self-Sufficient, and the creation is in total need of Him Alone foreverything.

l The saying of the Exalted, " Th e M o s t B e n e fi ce n t ( a r -R a h m a a n ) , T h e M o s t M e r c i fu l ( a r -R a h e e m ) " :

These are two descriptions of Allaah the Exalted and two of the Names from amongst His BeautifulNames derived from ar-Rahma (Mercy) in a way to express intense and exaggerated meanings.

Ar-Rahmaan is more intense than ar-Raheem because Ar-Rahmaan is the one endowed with Mercy thatextends to all of the creations in this world and to the believers in the Hereafter. Ar-Raheem on theother hand is the One endowed with Mercy that extends to only the believers on the Day of Judgement -this being the understanding of the majority of the scholars. From the discussion of ibn Jareer [at-Tabaree] one can understand that there is an agreement on this and the commentary of some of the

Salaf lends weight to this understanding as was stated by ibn Katheer. The narration reported fromEesa, as mentioned by ibn Katheer and others, also indicates this - that he (upon him and our Prophetbe peace and blessings) said,

Ar-Rahmaan: the One Who shows Mercy in this world and the Hereafter. Ar-Raheem: theOne Who shows Mercy in the Hereafter. [Footnote Pending]

Allaah the Exalted also points to what we have mentioned when He said,

Th e n H e r o s e o v er t h e T h r o n e , a r -R a h m a a n [Al-Furqaan (25): 59]

Ar -R a h m a a n r o s e o v e r t h e T h r o n e . [Taa Haa (20): 5]

So he mentioned the Istawaa (Rising over the Throne) with His Name Ar-Rahmaan so as to embracethe whole of His creation with his Mercy as was stated by ibn Katheer. Likewise is His saying,

D o t h e y n o t s e e t h e b i r d s a b o v e t h e m , s p r e a d i n g o u t t h e i r w i n g s a n d f o ld i n g

t h e m in ? N o n e u p h o ld s t h e m e xce p t a r -R a h m a a n [Al-Mulk (67): 19]

meaning: from his Mercy to His creation is his kindness to the birds and His holding them in the skywhile they are spreading out their wings and folding them in. And from the clearest evidencespertaining to this is His saying,

Ar -R a h m a a n . H e t a u g h t t h e Q u r ` a a n s o w h i c h o f th e f a v o u r s o f yo u r L o r dw i ll yo u tw o d en y ? [Ar-Rahmaan (55): 1-13]

And He said,

An d H e i s E v e r M o s t Mer c i fu l ( Rah eem ) t o t h e b e l i ev e r s [Al-Ahzaab (33): 43]

and hence particularised His name ar-Raheem to them. So if it asked: how is it possible to reconcilewhat you have thus far established with his (SAW) saying in the supplication,


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The Rahm aan of the w orld and t he Hereafter and the Raheem of them ? [Reported by al-Haakim [1/515] and he declared it saheeh. However adh-Dhahabee criticised this by saying,"al-Hakam [its narrator] is not trustworthy and precise." Al-Mundhiree said about thisisnaad in Targheeb wat Tarheeb [2/616], "al-Hakm is abandoned, accused." Refer toMuqbil bin Haadee, Takhreej `alaa Tafseer ibn Katheer [1/43]]

The obvious reply - and Allaah knows best - is that ar-Raheem is specific to the believers as we have

mentioned, but it is not specified to them in the Hereafter alone, rather His Mercy to them is includedin this world as well. So the meaning of the Raheem of them would be His Mercy to the believers inthem. And the evidence that He is Raheem to the believers in this world as well [as the Hereafter] isthat this is the literal meaning of His, the Exalteds saying,

H e i s t h e O n e w h o s e n d s H i s Bl e s s in g s (s a l a a h ) u p o n y o u , a n d H i s An g e ls s o

a s t o le a d y o u o u t o f t h e d a r k n e s s t o t h e l ig h t , a n d H e i s Ev e r M o s t M e r c i fu l

( R a h e e m ) t o t h e b e l ie v e r s . [Al-Ahzaab (33): 43]

Because His salaah upon them, the salaah of His Angels and His leading them out of the darkness to thelight is Mercy to them in this world, even though it be the reason for Mercy in the Hereafter as well. Andsimilar to this in meaning is His saying,

Al la a h h a s f o r g ive n t h e P r o p h e t , t h e M u h a a j ir o o n a n d t h e A n s a a r w h o

fo ll o w e d h i m i n t h e t i m e o f d i s t r e s s a ft e r t h e h e a r t s o f a g r o u p o f t h e m h a d

n e a r l y d e v i a t e d [ f r o m t h e R i g h t P a t h ] , b u t H e a c c e p t e d t h e i r r e p e n t a n c e .

Ce r t a i n ly H e i s F u l l o f Ki n d n e s s t o t h e m , M o s t M e r c i fu l ( R a h e e m ) . [At-Tawbah(9): 117]

For the Mercy is linked to the event that befell the Prophet, the Muhaajiroon and the Ansaar, and alsoHis forgiving them was Mercy in this world even though it be the reason for Mercy in the Hereafter aswell. The Knowledge [of what is correct] lies with Allaah. [The above discussion is taken entirely fromash-Shanqeetee, Adwaa al-Bayaan [1/31-32]]

In Allaahs mentioning His Names, ar-Rahmaan and ar-Raheem, after mentioning Lord of theUniverse lies an example of encouragement following admonition such that the servant combines inhimself a sense of dread as well as hope. Examples of this method are abundant in the Qur`aan andSunnah. For example His sayings,

" In f o r m M y s e r v a n t s t h a t i t is I W h o i s t h e F o r g i vi n g , t h e M e r c i fu l a n d t h a t i t is

M y p u n is h m e n t t h a t i s t h e p a i n fu l t o r m e n t . " [Al-Hijr (15): 49-50]

" Th e f o r g iv e r o f s in , a c c e p t o r o f r e p e n t a n c e , s e ve r e i n p u n i s h m e n t , o w n e r o f

a b u n d a n c e . " [Ghaafir (40): 3]

Abu Hurayrah (RA) reports that the Prophet (SAW) said,

If the believer s knew of the punish m en t of Allaah then non e w ou ld hope to attain His

Parad ise. If the disbelievers k new the full extent of the M ercy of Allaah t hen non e w ould

despair of entering H is Mercy. [Saheeh Muslim [Eng. Trans. 4/1438 no. 6636]]

l The saying of the Exalted, " M a s te r o f th e D a y o f J u d ge m e n t " :

The reciters have two different ways of reciting the first word of this verse, both of which have beenreported via continuous (mutawaatir) transmission from the Prophet (SAW) as well as Abu Bakr and


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Umar [As mentioned by at-Tirmidhee]:

1. Reciting it as Malik, or the King.

So the meaning of the verse would be that on that Day, Kingship belongs to Allaah Alone and not to anyof the creation who before then used to be kings on earth, vying with each other for power anddominion, exulting in what they had, pompously boasting about their grandeur and trying their best to

outdo their competitors. However on that day they will come to know with certainty that in reality theyare powerless and humiliated and that Grandeur, Power and Authority belongs in its entirety to HimAlone. Allaah says,

" Th a t D a y w h e n t h e y w il l a l l c o m e o u t , n o t h i n g o f th e m w il l b e h i d d e n fr o m

Al la a h . W h o s e i s t h e k i n g d o m t h i s D a y ? I t b e lo n g s t o A ll a a h , t h e O n e , t h e

I r r e s i s t i b l e ! " [Ghaafir (40): 16]

2. Reciting it as Maalik, or the Owner.

So the meaning of the verse would be that on that Day, everything would belong to Him and no oneelse. No one will be able to voice an opinion or enforce a ruling as they used to do on this world. Allah

says,

" Th a t D a y o n w h i ch t h e S p i r i t a n d t h e A n g e ls w i ll s ta n d f o r t h i n r o w s , n o n e

s h a l l s p e a k e x c e p t h e w h o m t h e M o s t B e n e f i ce n t a l lo w s a n d h e w i ll s p e a k o n l y

t h a t w h i ch i s c o r r e c t a n d t r u e . " [An-Naba`a (78): 38]

" All vo i ce s w i ll b e h u m b l e d f o r t h e M o s t B e n e f ic e n t a n d n o t h i n g s h a l l y o u h e a r

b u t t h e l o w s o u n d o f t h e i r f o o t s t e p s ." [Taa Haa (20): 108]

" Th e y ca n n o t in t e r c e d e e x c e p t fo r o n e w it h w h o m H e i s p le a s e d . " [Al-Anbiyaa(21): 28]

Both recitations, of course, carry sound and good meanings however it is possible to argue that the firstreading has the most comprehensive meaning as it is not possible to have sovereignty and kingshipwithout possession, whereas there can be ownership without kingship. Similarly it is the king who willenjoin laws upon the owner as to how he should regulate his possession. Allaah also says,

" H i s w il l b e t h e k i n g d o m o n t h e D a y t h a t t h e t r u m p e t i s b l o w n . " [Al-An`aam (6):73]

If it is asked: why did Allaah specify his Kingship or Ownership to the Last Day when it is known thatthese qualities always have and always will apply to Him?

The answer lies in the fact that on that Day, it will become totally and utterly clear to mankind thecompleteness and perfection of His Kingship, Justice and Wisdom, just as it will become totally clearthat the sovereignty of the creation has been severed to the extent that the kings, ministers, the slavesand free-born will all be made the same. All of them yielding to His Greatness, rendered in completesubmission to His Magnificence, expectant of His recompense, hoping for His reward and fearing Hispunishment. This is why His Kingship was fortified by mentioning it in this context, otherwise He isMaster of the Day of Judgement and all other days.

Al-Qurtobee and ash-Shawkaanee both stated that with respect to Allaah, Malik is an Attribute of theEssence whereas Maalik is an Attribute of Action.


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* * *

The word yawm refers to a period of time. In common usage it refers to the time between the onset ofdawn and sunset. It can also refer to a particular portion of time or hour in a day as in His saying,

" Th i s d a y h a v e I p e r fe c t e d yo u r r e l i gi o n f o r y o u , co m p l e t e d m y fa v o u r u p o n

yo u a n d c h o s e n fo r y o u I s l a a m a s y o u r r e l ig io n . " [Al-Maa`idah (5): 3]

It can also refer to periods of time greater than one day as in His sayings,

" H e a r r a n g e s e a ch m a t t e r fr o m t h e h e a v e n t o t h e e a r t h ; t h e n i t w ill a sc e n d t o

H i m i n a D a y t h e e x t e n t o f w h i ch i s a t h o u s a n d y e a r s o f t h o s e w h i ch y o u

c o u n t . " [As-Sajdah (32): 5]

" Th e A n g e ls a n d t h e S p i r i t a s c e n d t o H i m d u r i n g a d a y th e e x t e n t o f w h i c h i s

fi ft y t h o u s a n d y e a r s . " [al-Ma`aarij (70): 4]

* * *

The word deen here means reckoning or recompense and it is in this sense that the word is employed inHis saying,

" On t h a t D a y Al la a h w i ll p a y th e m t h e i r d e e n i n t r u t h . " [An-Nur (24): 25]

meaning: the recompense of their actions with complete justice. Allaah also said,

" Th e n w h e n w e h a v e d i e d a n d b e c o m e d u s t a n d b o n e s , w e w il l in d e e d b e

r e c o m p e n s e d . " [As-Saaffaat (37): 53]

Ibn Abbaas said in explanation to the words yawmid deen,

The Day on which the creations are judged the Day of Resurrection. He will recompensethem for their actions, if they were good then it will be good, if they were bad then it will bebad except for that which He Forgives for indeed the only order [on that Day] will be Hisorder,

" Un q u e s t io n a b l y t o H i m b e lo n g s t h e c r e a t io n a n d t h e C o m m a n d . " [Al-A`raaf(7): 54]

There is no further explanation in this verse of al-Faatihah as to what the Day of Deen is, but this isexplained in His saying,

" An d w h a t w i ll m a k e y o u c o m p r e h e n d w h a t t h e D a y o f D e e n i s ? Ag a in w h a tw il l m a k e y o u c o m p r e h e n d w h a t t h e D a y o f D e e n i s ? It is t h e D a y w h e n n o

p e r s o n s h a l l h a v e p o w e r [ t o d o ] a n y t h in g f or a n o t h e r . " [Al-Mutaffifeen (83): 17-19]

It is important to note that it is unlawful to call anyone by the name of al-Maalik or al-Malik. Bukhaareeand Muslim report from Abu Hurayrah that the Messenger of Allaah (SAW) said,

On the Day of R esurrection Allaah w ill hold the earth an d fold the heaven w ith His Right

Hand. Then He w ill say : I am the King, w her e are t he kin gs [w ho reigned ] on the ea rth?


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[Saheeh Bukhaaree [Eng. Trans. 9/355 no. 479], Saheeh Muslim [Eng. Trans. 4/1462 no.6703]]

Bukhaaree also reports from Abu Hurayrah that the Prophet (SAW) said,

In deed t he m ost d isloy al and treacher ou s n am e in the Sight of Allaah is that of a per son

nam ed the king of Kings (ma likul am laak).

Muslim adds in his report,

For there is no Maalik except for Allaah, the Mighty and Ma gnificent. [Saheeh Bukhaaree[Eng. Trans. 8/144 no.s 224, 225], Saheeh Muslim [Eng. Trans. 3/1171 no. 5339]]

Ahmad reports that the Messenger of Allaah (SAW) said,

The person tow ards w hom Allaah displays the m ost Wra th, and the m ost despicable on

the Day of Resurrection is one w ho w as nam ed king of kings (m alikul am laak) for there is

no M alik except for Allaah. [Ahmad [2/315]. It is saheeh as in as-Saheehah [no. 915]]

As for describing someone as Malik or Maalik then this is permissible for one who fulfils therequirements of the description. In this sense is His saying,

" In d e e d A ll a a h h a s s e n t y o u S a u l a s a k i n g . " [Al-Baqarah (2): 247]

" M o s e s s a i d t o h is p e o p l e : O m y p e o p l e ! R e m e m b e r t h e f a vo u r o f Al la a h u p o n

yo u w h e n H e a p p o in t e d a m o n g s t yo u p r o p h e t s a n d m a d e y o u k in g s ." [Al-Maa`idah (5): 20]

In this verse following the verse concerning the Mercy of Allaah lies a reminder that Allaah is also theJudge. Therefore not only should we love Him for His nourishing and sustaining us and for His

compassion and mercy to us but we should also hold Him in awe knowing that our ultimate happinessor misery rests with Him Alone.

l The saying of the Exalted, " Yo u Al o n e w e w o r s h i p ":

This verse points to the actualisation of the meaning of Laa ilaaha illaa Allaah (there is none worthy ofworship except for Allaah) for its meaning is comprised of two matters: negation and affirmation. So thenegation aspect, contained in the words laa ilaaha, means to remove every single object of worshipapart from Allaah in all the actions of worship. The affirmation aspect, contained in the words illaaAllaah, means to single out the Lord of the heavens and the earth Alone for all matters of worship in theway that has been legislated by the Sharee`ah.

This negation in the laa ilaaha illaa Allaah was indicated by placing the object of worship first in theverse such that it reads "You Alone" It is established in the rules of the Arabic language that placingthe object first in a sentence is one of the ways of confining the meaning of the verb to the object alone.

The affirmation part of the kalima was indicated in His saying, w e w o r sh ip .

Allaah, the Exalted, has explained this meaning which is indicated here in detail elsewhere. For exampleHis saying,

' O M a n k i n d ! W o r s h i p yo u r L o r d w h o c r e a t e d yo u . [Al-Baqarah (2): 21]


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Clarifying the affirmation aspect with his words, worship your Lord and the negation aspect at the endof this noble verse with His words,

So d o n o t s e t u p r i va l s w i th A ll aah w h i le y o u k n o w . [Al-Baqarah (2): 22]

And for example His saying,

W e h a v e in d e e d s e n t a M e s s e n g e r t o e v e r y p e o p l e s a y in g : w o r s h i p Al la a h a n dle a v e a l l t h a t is w o r s h i p p e d b e s i d e s H i m [An-Nahl (16): 36]

Clarifying the affirmation with His words, worship Allaah and the negation with His words, and leaveall that is worshipped besides Allaah. And for example His saying,

An d w h o s o e v e r r e j e ct s a l l t h a t i s w o r s h i p p e d b e s i d e s A ll a a h a n d b e l ie v e s i n

Alla a h h a s h e l d o n t o t h e m o s t t r u s t w o r t h y h a n d h o l d [Al-Baqarah (2): 256]

Clarifying the negation with his words, whosoever rejects all that is worshipped besides Allaah and theaffirmation with His words, and believes in Allaah. And for example His sayings,

An d w h e n Ab r a h a m s a id t o h i s fa t h e r a n d h i s p e o p l e: I n d e e d I a m fr e e o f w h a t

yo u w o r s h i p e xc e p t H e w h o c r e a t e d m e [Az-Zukhruf (43): 26-27]

An d W e d i d n o t s e n d a M e s s e n g e r b e fo r e y o u e x c e p t th a t W e r e v e a le d t o h i m :

t h a t t h e r e i s n o n e w o r t h y o f w o r s h i p b u t M e , s o w o r s h i p M e [Al-Anbiyaa (21):25]

As k t h o s e o f O u r M e s s e n g e r s w h o m W e s e n t b e f o r e y o u : D id W e e v e r a p p o i n t

go d s t o b e w o r s h i p p e d b e s i d e s Al la a h [Az-Zukhruf (43): 45]

* * *

Linguistically ibaadah is derived from abada which means to be subservient and to subjugate. InIslaam, the word ibaadah, or worship is a comprehensive term referring to everything, inward andoutward that Allaah Loves and is Pleased with. [Ibn Taymiyyah, al-Ubudiyyah [pg. 1]] Its pillars arelove, hope, fear, submission and humility.

Worship can only be considered to be true worship when the way of performing it is taken from theMessenger (SAW) seeking only the Face of Allaah. So these two conditions have to be present for theaction to be considered worship and hence acceptable to Allaah.

These two conditions are proven by the hadeeth reported by Bukhaaree and Muslim from Umar bin al-Khattaab that the Messenger of Allaah (SAW) said,

Verily actions are by in tentions, and for every person is w hat he intended. So the one

w hose hijrah w as to Allaah and H is Messenger, then his hijrah w as to Allaah an d His

Messenger . And t he one w hose hijr ah w as for the w or ld to gain fr om it , or a w om an to

m arry her, then his hijrah w as to w hat he m ade hijrah for. [Saheeh Bukhaaree [Eng.Trans. 1/1 no. 1], Saheeh Muslim [Eng. Trans. 3/1056 no. 4692]]

And by the hadeeth reported in Saheeh Muslim from Aa`ishah that the Prophet (SAW) said,

Whosoever does an action that w e have not comm anded then it mu st be rejected. [Saheeh


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Muslim [Eng. Trans. 3/931 no. 4266]]

Allaah says,

[ H e ] W h o c r e a t e d d e a t h a n d l ife t h a t h e m a y t e s t w h i ch o f yo u i s b e s t i n

ac t i o n . [Al-Mulk (67): 2]

Fudayl bin Ayaadh commented on this by saying,

Who is sincere in [his action] and correct in it. The action, if it is sincere but not correctthen it is not accepted. If it is correct but not sincere then it is not accepted. It is onlyaccepted when it is both sincere and correct. It is sincere when it is for the sake of Allaahand correct when it is done according to the Sunnah. [Ibn Rajab, Jaami` al-Uloom walHikam [1/29]]

The proof of what Fudayl said lies in the verse,

" So w h o s o e v e r h o p e s f o r t h e m e e t in g w i th H i s L or d , l e t h im w o r k

r i gh t e o u s n e s s a n d a s s o ci a te n o n e a s a p a r t n e r i n t h e w o r s h ip o f H i s Lo r d . " [Al-

Kahf (18): 110]

It is in this respect that Imaam Ahmad said that the foundation of the religion is built upon threeahaadeeth:

1. "Verily actions are by intention."2. "W hosoever introduces into this affair of ours tha t w hich is not p art of it t hen it is rejected."3. "The halaal is clear a nd the har aam is clear."

For the whole religion is based upon doing the commanded actions and staying away from theforbidden actions and stopping at the doubtful matters as is contained in the hadeeth of Nu`maan bin

Basheer. Fulfilling two matters perfects all of this:

1. That outwardly the action be done as taught by the Sunnah, and this is to be found in the hadeethof Aa`ishah, "w hosoever introduces into this affair of ours tha t w hich is not par t of it then it isrejected."

2. That inwardly the action be done seeking the Face of Allaah, as is contained in the hadeeth, "verily actions ar e by int ention."[Ibn Rajab, Jaami al-Ulum wal Hikam [1/29]]

l The saying of the Exalted, Yo u Alo n e w e a sk f o r h e lp :

Meaning that we do not seek aid from anyone but You because the affair in its totality is under Yourcontrol Alone, no one else has even an atoms weight of control over it. Again the object of the verb has

been brought before the verb to stress this fact. In this statements following His saying, You Alo n ew e w o r s h i p lies an indication that it is not permissible to put our trust in anyone except the One Whodeserves worship because no one else has control over the affairs. This meaning which is indicated hereis clearly explained in other verses, like His sayings,

S o w o r s h ip H im a n d p u t yo u r t r u s t i n H im [Yusuf (12): 123]

Bu t i f t h e y t u r n a w ay , s ay: Al laa h i s su f f ic ien t fo r m e , n o n e h a s t h e r i gh t t o b e

w o r s h i p p e d b u t H i m , in H i m I p u t m y t r u s t [Tawbah (9): 129]


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Th e L o r d o f t h e E a s t a n d t h e W e s t , n o n e d e s e r v es t o b e w o r s h i p p e d b u t H i m ,

s o t a k e H i m a s t h e D i s p o s e r o f yo u r a f fa i r s [Al-Muzzammil (73): 9]

S a y: H e i s t h e M o s t B e n e f ic e n t , w e h a v e b e li e ve d i n H i m a n d p u t o u r t r u s t in

H i m [Al-Mulk (67): 29]

The whole of the religion of Islaam revolves around these two principles: we do not worship except

Allaah and we do not put our trust in anyone or anything except Allaah. These are the means toeverlasting bliss and security from all evils so there is no path to victory except by establishing thesetwo pillars. It is for this reason that some of the Salaf said,

The secret of the Quràan lies in al-Faatihah and its secret is the verse, You Alon e d o w ew o r s h i p a n d Yo u A lo n e w e a s k f o r h e l p .

Yo u Alo n e d o w e w o r s h ip has been mentioned before Yo u Alo n e d o w e a sk f o r h e lp becauseworship is the intended goal and the Aid of Allaah is the route to attaining that goal, hence the mostimportant thing has been mentioned first. Another reason given is that the wording is by way ofmentioning the general before the specific, and to show that attention should be given to His, Exalted isHe, Right over the right of His servant.

Know that this verse employs an address in the second person and this is most fitting at such anoccasion because when one praises and supplicates to Allaah, then He is near and responsive. Allaahsays,

" W h e n M y se r v a n t s a s k s yo u c o n c e r n in g M e t h e n I a m c lo s e . I r e s p o n d t o t h e

i n vo c a t i o n o f t h e s u p p l ic a n t w h e n h e c a ll s u p o n M e . " [Al-Baqarah (2): 186]

The previous verses were in the third person as they were informing us about Allaah. Anotherexplanation given is that the style of the verses has changed from the third person to second person inorder to stimulate and awaken the reciter such that his attention is drawn to the content of the verse.

If it is asked: why does the verse state w e w o r sh ip when there is only one person reciting it?

The answer lies in the fact that the wise Shareeàh has legislated many actions of worship to be done incongregation and it has also recommended the servant of Allaah to supplicate for his brother Muslims.Shaykh Saalih bin Ghaanim as-Sadlaan writes while discussing the virtue of congregational prayer,which is quoted here due to its being generally applicable to all congregational actions of worship,

From amongst the lofty qualities of the Islaamic Shareeàh is that it has legislated manyactions of worship be done in congregation. The Muslims gather that they may keep incontact with each other, come to know each other, seek advice from one another, seek helpin removing any difficulties that they may be in and discuss various issues with each other.This contains great benefit and many desirable points which cannot be enumerated such asteaching the ignorant, helping the needy, softening the hearts and manifesting thegreatness of Islaam. The Heavenly Revelation endorses this understanding for when itprohibits and commands it does not direct this prohibition to any specific individual but tothe congregation as a whole. Allaah says,

" O yo u w h o b e l ie v e ! B o w , p r o s t r a t e a n d w o r s h i p yo u r L o r d . P e r f o r m t h e g o o d

s o t h a t y o u m a y b e s u c c e s s fu l a n d p e r fo r m J i h a a d i n t h e w a y o f All a a h a s it

s h o u l d b e d o n e . .. " [al-Hajj (22):77-78]

When the Muslim stands before Allaah, intimately conversing with Him and humbling


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himself before Him he does not speak as an individual rather he speaks as one part of thewhole. He says,

" I t is o n ly y o u w e w o r sh ip an d i t i s o n ly Yo u r A id w e s eek . " [al-Faatihah (1):5]

He does not say, "it is only You I worship and it is only Your Aid I seek." Then he asks Himfrom His goodness and guidance but he does not ask for himself only, instead he says,

" Gu i d e u s t o t h e S t r a i gh t P a t h . Th e P a t h o f t h o s e w h o m Yo u h a v e gu i d e d , n o t

t h e p a t h o f t h o s e w h o h a v e e a r n e d Yo u r An g e r n o r t h o s e w h o h a v e g on e

as t r ay . " [al-Faatihah (1):6-7]

Indeed the congregational prayer is from the greatest of means to removing sectariandifferences and racism based upon ones colour, race or land. Through the congregationalprayer the Muslims attain mutual love, respect and brotherhood. This because the eldersbecome known and are thereby respected, the poor and needy become known and arethereby helped, the scholars become known and are thereby asked, and the ignorantbecome known and are thereby taught. [Saa

tafseer of surah al-fatiha

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