Bismi Allahi arrahmani arraheem
In the name of Allah, the most Gracious, the most Merciful
Surah
Fatiha is called the 'Opening' is the 1st Surah (Chapter) of Quran. It
is called, Umm Al-Kitab (the Mother of the Book), according to the
majority of the scholars. There are seven verses in this Surah. It is
said, that Surah is both Makki and Madani. The Holy Prophet Muhammad
(PBUH) said that whoever recites Surah Fatiha daily, He will get the
reward for reciting (2/3) of of the whole Quran. There are countless
benefits of Surah Fatiha,
Surah
Fatiha is a cure of every illness. Whoever cant be cured by surah
Fatihah, then there is no cure for that person. In the same narration it
is written that if this surah is recited 101 times on any part of the
body that is paining, the pain will surely go away. Read this Surah 41
times, if your eyes hurt. The recitor's of this Surah poverty is removed
and debt will be cleared miraculously. the recitor's disease will be
cured and his/her enemy will become fearful.
The
Prophet Muhammad (saw) said “Whoever reads a letter from the Book of
Allah will receive a hasanah(good deed) from it, and the hasanah is
multiplied by ten. I do not say that Alif-Laam-Meem is a letter , rather
Alif is a letter, Laam is a letter, and Meem is a letter.”
Abu
Hurairah (radiAllahu anhu) reported that when Allah’s Messenger (saw)
asked Ubayy ibn Ka’ab (radiAllahu anhu), ”Do you want me to teach you a
Surah the like of which has not been revealed in the Torah, the Injeel,
the Zabur, nor the Qur’an?”, and also asked what he recited in his
prayers. He replied Umm-ul Qur’an (Surah Fatihah) the Prophet (salAllahu
alayhi wasalam) proclaimed, ’By Him in whose dominion my soul is,
nothing like it has been revealed in the Torah, the Gospel, the Psalms,
or the Qur’an and it is seven of the oft-repeated verses in the Mighty
Qur’an which I have been given’
Anas
(radhi Allah anhu) said: “When you recite Surah Al-Fatihah and Surah
Al-Ikhlas upon lying on your bed, you will be safeguarded and should
become fearless of every thing except death.”Transliteration: Bismillahir Rahmanir Rahim. 'Al-Hamdu
lillahi Rabbil-'Aalamin. 'Ar-Rahmaanir-Rahiim. Maaliki
Yawmid-Diin;. 'Iyyaaka na'-budu wa 'iyyaaka
nasta-'iin. 'Ihdinas-Siraatal-Mustaqiim. Siraatal-laziina 'an-'amta
'alay him-Gayril-magzuubi 'alay him wa laz-zaaalliin. Aameen.Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. [All]
praise is [due] to Allah , Lord of the worlds - The Entirely Merciful,
the Especially Merciful, Sovereign of the Day of Recompense. It is You
we worship and You we ask for help. Guide us to the straight path - The
path of those upon whom You have bestowed favor, not of those who have
evoked [Your] anger or of those who are astray.
Surah
Fatiha is a cure of every illness. Whoever cant be cured by surah
Fatihah, then there is no cure for that person. In the same narration it
is written that if this surah is recited 101 times on any part of the
body that is paining, the pain will surely go away. Read this Surah 41
times, if your eyes hurt. The recitor's of this Surah poverty is removed
and debt will be cleared miraculously. the recitor's disease will be
cured and his/her enemy will become fearful.
The Prophet Muhammad (saw) said “Whoever reads a letter from the Book of Allah will receive a hasanah(good deed) from it, and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is a letter , rather Alif is a letter, Laam is a letter, and Meem is a letter.”
Abu Hurairah (radiAllahu anhu) reported that when Allah’s Messenger (saw) asked Ubayy ibn Ka’ab (radiAllahu anhu), ”Do you want me to teach you a Surah the like of which has not been revealed in the Torah, the Injeel, the Zabur, nor the Qur’an?”, and also asked what he recited in his prayers. He replied Umm-ul Qur’an (Surah Fatihah) the Prophet (salAllahu alayhi wasalam) proclaimed, ’By Him in whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Qur’an and it is seven of the oft-repeated verses in the Mighty Qur’an which I have been given’
Anas (radhi Allah anhu) said: “When you recite Surah Al-Fatihah and Surah Al-Ikhlas upon lying on your bed, you will be safeguarded and should become fearless of every thing except death.”
Transliteration: Bismillahir Rahmanir Rahim. 'Al-Hamdu
lillahi Rabbil-'Aalamin. 'Ar-Rahmaanir-Rahiim. Maaliki
Yawmid-Diin;. 'Iyyaaka na'-budu wa 'iyyaaka
nasta-'iin. 'Ihdinas-Siraatal-Mustaqiim. Siraatal-laziina 'an-'amta
'alay him-Gayril-magzuubi 'alay him wa laz-zaaalliin. Aameen.
Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. [All]
praise is [due] to Allah , Lord of the worlds - The Entirely Merciful,
the Especially Merciful, Sovereign of the Day of Recompense. It is You
we worship and You we ask for help. Guide us to the straight path - The
path of those upon whom You have bestowed favor, not of those who have
evoked [Your] anger or of those who are astray.
Tafsir Ibn Kathir – Surah Al-Fatihah; Ayah 1-7
The Meaning of Al-Fatihah and its Various Name
This
Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah
with which prayers are begun. It is also called, Umm Al-Kitab (the
Mother of the Book), according to the majority of the scholars. In an
authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu
Hurayrah said that the Messenger of Allah said, (Al-Hamdu lillahi
Rabbil-` Alamin is the Mother of the Qur’an, the Mother of the Book, and
the seven repeated Ayat of the Glorious Qur’an.)
It
is also called Al-Hamd and As-Salah, because the Prophet said that his
Lord said, (`The prayer (i.e., Al-Fatihah) is divided into two halves
between Me and My servants.’ When the servant says, `All praise is due
to Allah, the Lord of existence,’ Allah says, ‘My servant has praised
Me.’) Al-Fatihah was called the Salah, because reciting it is a
condition for the correctness of Salah – the prayer.
Al-Fatihah
was also called Ash-Shifa’ (the Cure). It is also called Ar-Ruqyah
(remedy), since in the Sahih, there is the narration of Abu Sa`id
telling the story of the Companion who used Al-Fatihah as a remedy for
the tribal chief who was poisoned. Later, the Messenger of Allah said to
a Companion, (How did you know that it is a Ruqyah) Al-Fatihah was
revealed in Makkah as Ibn `Abbas, Qatadah and Abu Al-`Aliyah stated.
Allah said, (And indeed, We have bestowed upon you the seven Mathani)
(seven repeatedly recited verses), (i.e. Surat Al-Fatihah) (15:87).
How many Ayat does Al-Fatihah contain
There
is no disagreement over the view that Al-Fatihah contains seven Ayat.
According to the majority of the reciters of Al-Kufah, a group of the
Companions, the Tabi`in, and a number of scholars from the successive
generations, the Bismillah is a separate Ayah in its beginning.
The Number of Words and Letters in Al-Fatihah
The scholars say that Al-Fatihah consists of twenty-five words, and that it contains one hundred and thirteen letters
The Reason it is called Umm Al-Kitab
In
the beginning of the Book of Tafsir, in his Sahih, Al-Bukhari said; “It
is called Umm Al-Kitab, because the Qur’an starts with it and because
the prayer is started by reciting it.” It was also said that it is
called Umm Al-Kitab, because it contains the meanings of the entire
Qur’an. Ibn Jarir said, “The Arabs call every comprehensive matter that
contains several specific areas an Umm. For instance, they call the skin
that surrounds the brain, Umm Ar-Ra’s. They also call the flag that
gathers the ranks of the army an Umm.” He also said, “Makkah was called
Umm AlQura, (the Mother of the Villages) because it is the grandest and
the leader of all villages.
It
was also said that the earth was made starting from Makkah.” Further,
Imam Ahmad recorded that Abu Hurayrah narrated about Umm Al-Qur’an that
the Prophet said, (It is Umm Al-Qur’an, the seven repeated (verses) and
the Glorious Qur’an.) Also, Abu Ja`far, Muhammad bin Jarir At-Tabari
recorded Abu Hurayrah saying that the Messenger of Allah said about
Al-Fatihah, (It is Umm Al-Qur’an, Al-Fatihah of the Book (the Opener of
the Qur’an) and the seven repeated (verses).)
Virtues of Al-Fatihah
Imam
Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla
said, “I was praying when the Prophet called me, so I did not answer him
until I finished the prayer. I then went to him and he said, (What
prevented you from coming) I said, ‘O Messenger of Allah ! I was
praying.’ He said, (`Didn’t Allah say), (O you who believe! Answer Allah
(by obeying Him) and (His) Messenger when he calls you to that which
gives you life) He then said, (I will teach you the greatest Surah in
the Qur’an before you leave the Masjid.)
He
held my hand and when he was about to leave the Masjid, I said, `O
Messenger of Allah! You said: I will teach you the greatest Surah in the
Qur’an.’ He said, (Yes.) (Al-Hamdu lillahi Rabbil-`Alamin)” (It is the
seven repeated (verses) and the Glorious Qur’an that I was given.)”
Al-Bukhari, Abu Dawud, An-Nasa’i and Ibn Majah also recorded this
Hadith.
Also,
Imam Ahmad recorded that Abu Hurayrah said, “The Messenger of Allah
went out while Ubayy bin Ka`b was praying and said, (O Ubayy!) Ubayy did
not answer him. The Prophet said, (O Ubayy!) Ubayy prayed faster then
went to the Messenger of Allah saying, `Peace be unto you, O Messenger
of Allah!’ He said, (Peace be unto you. O Ubayy, what prevented you from
answering me when I called you)
He
said, `O Messenger of Allah! I was praying.’ He said, (Did you not read
among what Allah has sent down to me,) (Answer Allah (by obeying Him)
and (His) Messenger when he calls you to that which gives you life) He
said, `Yes, O Messenger of Allah! I will not do it again.’ the Prophet
said, (Would you like me to teach you a Surah the likes of which nothing
has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the
Furqan (the Qur’an)) He said, `Yes, O Messenger of Allah!’
The
Messenger of Allah said, (I hope that I will not leave through this
door until you have learned it.) He (Ka`b) said, `The Messenger of Allah
held my hand while speaking to me. Meanwhile I was slowing down fearing
that he might reach the door before he finished his conversation. When
we came close to the door, I said: O Messenger of Allah! What is the
Surah that you have promised to teach me’
He
said, (What do you read in the prayer.) Ubayy said, `So I recited Umm
Al-Qur’an to him.’ He said, (By Him in Whose Hand is my soul! Allah has
never revealed in the Tawrah, the Injil, the Zabur or the Furqan a Surah
like it. It is the seven repeated verses that I was given.)” Also,
At-Tirmidhi recorded this Hadith and in his narration, the Prophet said,
(It is the seven repeated verses and the Glorious Qur’an that I was
given.) At-Tirmidhi then commented that this Hadith is Hasan Sahih.
There
is a similar Hadith on this subject narrated from Anas bin Malik
Further, `Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu
Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar
wording for the above Hadith. In addition, At-Tirmidhi and An- Nasa’i
recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b who said that
the Messenger of Allah said, (Allah has never revealed in the Tawrah or
the Injil anything similar to Umm Al-Qur’an. It is the seven repeated
verses and it is divided into two halves between Allah and His servant.)
This is the wording reported by An-Nasa’i. At-Tirmidhi said that this
Hadith is Hasan Gharib.
The special virtue of Fatihah
Also,
Imam Ahmad recorded that Ibn Jabir said, “I went to the Messenger of
Allah after he had poured water (for purification) and said, Peace be
unto you, O Messenger of Allah!’ He did not answer me. So I said again,
`Peace be unto you, O Messenger of Allah!’ Again, he did not answer me,
so I said again, `Peace be unto you, O Messenger of Allah!’ Still he did
not answer me. The Messenger of Allah went while I was following him,
until he arrived at his residence.
I
went to the Masjid and sat there sad and depressed. The Messenger of
Allah came out after he performed his purification and said, (Peace and
Allah’s mercy be unto you, peace and Allah’s mercy be unto you, peace
and Allah’s mercy be unto you.) He then said, (O `Abdullah bin Jabir!
Should I inform you of the best Surah in the Qur’an) I said, `Yes, O
Messenger of Allah!’ He said, (Read, `All praise be to Allah, the Lord
of the existence,’ until you finish it.)” This Hadith has a good chain
of narrators. Some scholars relied on this Hadith as evidence that some
Ayat and Surahs have more virtues than others.
Fatihah as a ruqyah
Furthermore,
in the chapter about the virtues of the Qur’an, Al-Bukhari recorded
that Abu Sa`id Al-Khudri said, “Once, we were on a journey when a female
servant came and said, `The leader of this area has been poisoned and
our people are away. Is there a healer among you’ Then a man whose
healing expertise did not interest us stood for her, he read a Ruqyah
for him, and he was healed. The chief gave him thirty sheep as a gift
and some milk. When he came back to us we said to him, `You know of a
(new) Ruqyah, or did you do this before’ He said, `I only used Umm
Al-Kitab as Ruqyah.’ We said, `Do not do anything further until we ask
the Messenger of Allah.’ When we went back to Al-Madinah we mentioned
what had happened to the Prophet . The Prophet said, (Who told him that
it is a Ruqyah Divide (the sheep) and reserve a share for me.)”
The two lights only given to the Messenger of Allah
Also,
Muslim recorded in his Sahih, and An-Nasa’i in his Sunan that Ibn
`Abbas said, “While Jibril (Gabriel) was with the Messenger of Allah, he
heard a noise from above. Jibril lifted his sight to the sky and said,
`This is a door in heaven being open, and it has never been opened
before now.’ An angel descended from that door and came to the Prophet
and said, ` Receive the glad tidings of two lights that you have been
given, which no other Prophet before you was given: the Opening of the
Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a
letter of them, but will gain its benefit.”’ This is the wording
collected by An-Nasa’i (Al-Kubra 5:12) and Muslim recorded similar
wording (1:554).
Al-Fatihah and the Prayer
Muslim
recorded that Abu Hurayrah said that the Prophet said, (Whoever
performs any prayer in which he did not read Umm Al-Qur’an, then his
prayer is incomplete.) He said it thrice. Abu Hurayrah was asked, ” When
we stand behind the Imam” He said, “Read it to yourself, for I heard
the Messenger of Allah say, (Allah, the Exalted, said, `I have divided
the prayer (Al-Fatihah) into two halves between Myself and My servant,
and My servant shall have what he asks for.’ If he says, (All praise and
thanks be to Allah, the Lord of existence.) Allah says, `My servant has
praised Me.’
When
the servant says, (The Most Gracious, the Most Merciful.) Allah says,
`My servant has glorified Me.’ When he says, (The Owner of the Day of
Recompense.) Allah says, ` My servant has glorified Me,’ or `My servant
has related all matters to Me.’ When he says, (You (alone) we worship,
and You (alone) we ask for help.) Allah says, `This is between Me and My
servant, and My servant shall acquire what he sought.’ When he says,
(Guide us to the straight path. The way of those on whom You have
granted Your grace, not (the way) of those who earned Your anger, nor of
those who went astray), Allah says, `This is for My servant, and My
servant shall acquire what he asked for.’).” These are the words of
An-Nasa’i, while both Muslim and An-Nasa’i collected the following
wording, “A half of it is for Me and a half for My servant, and My
servant shall acquire what he asked for.”
Explaining this Hadith
The
last Hadith used the word Salah `prayer’ in reference to reciting the
Qur’an, (Al-Fatihah in this case) just as Allah said in another Ayah,
(And offer your Salah (prayer) neither aloud nor in a low voice, but
follow a way between.) meaning, with your recitation of the Qur’an, as
the Sahih related from Ibn `Abbas. Also, in the last Hadith, Allah said,
“I have divided the prayer between Myself and My servant into two
halves, a half for Me and a half for My servant. My servant shall have
what he asked for.” Allah next explained the division that involves
reciting Al-Fatihah, demonstrating the importance of reciting the Qur’an
during the prayer, which is one of the prayer’s greatest pillars.
Hence,
the word `prayer’ was used here although only a part of it was actually
being referred to, that is, reciting the Qur’an. Similarly, the word
`recite’ was used where prayer is meant, as demonstrated by Allah’s
statement, (And recite the Qur’an in the early dawn.Verily, the
recitation of the Qur’an in the early dawn is ever witnessed.) in
reference to the Fajr prayer. The Two Sahihs recorded that the angels of
the night and the day attend this prayer.
Reciting Al-Fatihah is required in Every Rak`ah of the Prayer
All
of these facts testify to the requirement that reciting the Qur’an
(Al-Fatihah) in the prayer is required, and there is a consensus between
the scholars on this ruling. The Hadith that we mentioned also
testifies to this fact, for the Prophet said, (Whoever performs any
prayer in which he did not recite Umm Al-Qur’an, his prayer is
incomplete.) Also, the Two Sahihs recorded that `Ubadah bin As-Samit
said that the Messenger of Allah said, (There is no prayer for whoever
does not recite the Opening of the Book.)
Also,
the Sahihs of Ibn Khuzaymah and Ibn Hibban recorded that Abu Hurayrah
said that the Messenger of Allah said, (The prayer during which Umm
Al-Qur’an is not recited is invalid.) There are many other Hadiths on
this subject. Therefore, reciting the Opening of the Book, during the
prayer by the Imam and those praying behind him, is required in every
prayer, and in every Rak`ah
Bismillah is the First Ayah of Al-Fatihah
The
Companions started the Book of Allah with Bismillah: (1. In the Name of
Allah, the Most Gracious, the Most Merciful.) The scholars also agree
that Bismillah is a part of an Ayah in Surat An-Naml (chapter 27). They
disagree over whether it is a separate Ayah before every Surah, or if it
is an Ayah, or a part of an Ayah, included in every Surah where the
Bismillah appears in its beginning. Ad-Daraqutni also recorded a Hadith
from Abu Hurayrah from the Prophet that supports this Hadith by Ibn
Khuzaymah. Also, similar statements were attributed to `Ali, Ibn `Abbas
and others.
The
opinion that Bismillah is an Ayah of every Surah, except Al-Bara’ah
(chapter 9), was attributed to (the Companions) Ibn `Abbas, Ibn `Umar,
Ibn Az-Zubayr, Abu Hurayrah and `Ali. This opinion was also attributed
to the Tabi`in: `Ata’, Tawus, Sa`id bin Jubayr, Makhul and Az-Zuhri.
This is also the view of `Abdullah bin Al-Mubarak, Ash-Shafi`i, Ahmad
bin Hanbal, (in one report from him) Ishaq bin Rahwayh and Abu `Ubayd
Al-Qasim bin Salam. On the other hand, Malik, Abu Hanifah and their
followers said that Bismillah is not an Ayah in Al-Fatihah or any other
Surah. Dawud said that it is a separate Ayah in the beginning of every
Surah, not part of the Surah itself, and this opinion was also
attributed to Ahmad bin Hanbal.
Basmalah aloud in the Prayer
As
for Basmalah aloud during the prayer, those who did not agree that it
is a part of Al-Fatihah, state that the Basmalah should not be aloud.
The scholars who stated that Bismillah is a part of every Surah (except
chapter 9) had different opinions; some of them, such as Ash-Shafi`i,
said that one should recite Bismillah with Al-Fatihah aloud. This is
also the opinion of many among the Companions, the Tabi`in and the Imams
of Muslims from the Salaf and the later generations. For instance, this
is the opinion of Abu Hurayrah, Ibn `Umar, Ibn `Abbas, Mu`awiyah, `Umar
and `Ali – according to Ibn `Abdul-Barr and Al-Bayhaqi. Also, the Four
Khalifahs – as Al-Khatib reported – were said to have held this view
although the report from them is contradicted.
The
Tabi`in scholars who gave this Tafsir include Sa`id bin Jubayr,
`Ikrimah, Abu Qilabah, Az-Zuhri, `Ali bin Al-Hasan, his son Muhammad,
Sa`id bin Al-Musayyib, `Ata’, Tawus, Mujahid, Salim, Muhammad bin Ka`b
Al-Qurazi, Abu Bakr bin Muhammad bin `Amr bin Hazm, Abu Wa’il, Ibn
Sirin, Muhammad bin Al-Munkadir, `Ali bin `Abdullah bin `Abbas, his son
Muhammad, Nafi` the freed slave of Ibn `Umar, Zayd bin Aslam, `Umar bin
`Abdul-Aziz, Al-Azraq bin Qays, Habib bin Abi Thabit, Abu Ash-Sha`tha’,
Makhul and `Abdullah bin Ma`qil bin Muqarrin. Also, Al-Bayhaqi added
`Abdullah bin Safwan, and Muhammad bin Al-Hanafiyyah to this list. In
addition, Ibn `Abdul-Barr added `Amr bin Dinar.
The
proof that these scholars relied on is that, since Bismillah is a part
of Al-Fatihah, it should be recited aloud like the rest of Al-Fatihah.
Also, An-Nasa’i recorded in his Sunan, Ibn Hibban and Ibn Khuzaymah in
their Sahihs and Al-Hakim in the Mustadrak, that Abu Hurayrah once
performed the prayer and recited Bismillah aloud.
After
he finished the prayer, he said, “Among you, I perform the prayer that
is the closest to the prayer of the Messenger of Allah .” Ad-Daraqutni,
Al-Khatib and Al-Bayhaqi graded this Hadith Sahih Furthermore, in Sahih
Al-Bukhari it is recorded that Anas bin Malik was asked about the
recitation of the Prophet. He said, “His recitation was unhurried.” He
then demonstrated that and recited, while lengthening the recitation of
Bismillah Ar-Rahman Ar-Rahim, Also, in the Musnad of Imam Ahmad, the
Sunan of Abu Dawud, the Sahih of Ibn Hibban and the Mustadrak of
Al-Hakim – it is recorded that Umm Salamah said, “The Messenger of Allah
used to distinguish each Ayah during his recitation, (In the Name of
Allah, the Most Gracious, the Most Merciful. All praise and thanks be to
Allah, the Lord of all that exists, the Most Gracious, the Most
Merciful.
The
Owner of the Day of Recompense.)” Ad-Daraqutni graded the chain of
narration for this Hadith Sahih Furthermore, Imam Abu `Abdullah
Ash-Shafi`i and Al-Hakim in his Mustadrak, recorded that Mu`awiyah led
the prayer in Al-Madinah and did not recite the Bismillah. The Muhajirin
who were present at that prayer criticized that. When Mu`awiyah led the
following prayer, he recited the Bismillah aloud.
The
Hadiths mentioned above provide sufficient proof for the opinion that
the Bismillah is recited aloud. As for the opposing evidences and the
scientific analysis of the narrations mentioned their weaknesses or
otherwise it is not our desire to discuss this subject at this time.
Other scholars stated that the Bismillah should not be recited aloud in
the prayer, and this is the established practice of the Four Khalifahs,
as well as `Abdullah bin Mughaffal and several scholars among the
Tabi`in and later generations. It is also the Madhhab (view) of Abu
Hanifah, Ath-Thawri and Ahmad bin Hanbal. Imam Malik stated that the
Bismillah is not recited aloud or silently.
This
group based their view upon what Imam Muslim recorded that `A’ishah
said that the Messenger of Allah used to start the prayer by reciting
the Takbir (Allahu Akbar; Allah is Greater) and then recite, (All praise
and thanks be to Allah, the Lord of all that exists.) (Ibn Abi Hatim
1:12). Also, the Two Sahihs recorded that Anas bin Malik said, “I prayed
behind the Prophet , Abu Bakr, `Umar and `Uthman and they used to start
their prayer with, (All praise and thanks be to Allah, the Lord of all
that exists.) Muslim added, “And they did not mention, (In the Name of
Allah, the Most Gracious, the Most Merciful) whether in the beginning or
the end of the recitation.” Similar is recorded in the Sunan books from
`Abdullah bin Mughaffal, may Allah be pleased with him. These are the
opinions held by the respected Imams, and their statements are similar
in that they agree that the prayer of those who recite Al-Fatihah aloud
or in secret is correct. All the favour is from Allah.
The Virtue of Al-Fatihah
Imam
Ahmad recorded in his Musnad, that a person who was riding behind the
Prophet said, “The Prophet’s animal tripped, so I said, `Cursed
Shaytan.’ The Prophet said, (Do not say, ‘Cursed Shaytan,’ for if you
say these words, Satan becomes arrogant and says, ‘With my strength I
made him fall.’ When you say, ‘Bismillah,’ Satan will become as small as
a fly.) Further, An-Nasa’i recorded in his book Al-Yawm wal-Laylah, and
also Ibn Marduwyah in his Tafsir that Usamah bin `Umayr said, “I was
riding behind the Prophet…” and he mentioned the rest of the above
Hadith. The Prophet said in this narration, (Do not say these words,
because then Satan becomes larger; as large as a house. Rather, say,
‘Bismillah,’ because Satan then becomes as small as a fly.) This is the
blessing of reciting Bismillah.
Basmalah is recommended before performing any Deed
Basmalah
(reciting Bismillah) is recommended before starting any action or deed.
For instance, Basmalah is recommended before starting a Khutbah
(speech). The Basmalah is also recommended before one enters the place
where he wants to relieve himself, there is a Hadith concerning this
practice. Further, Basmalah is recommended at the beginning of ablution,
for Imam Ahmad and the Sunan compilers recorded that Abu Hurayrah,
Sa`id bin Zayd and Abu Sa`id narrated from the Prophet , (There is no
valid ablution for he who did not mention Allah’s Name in it.) This
Hadith is Hasan (good). Also, the Basmalah is recommended before eating,
for Muslim recorded in his Sahih that the Messenger of Allah said to
`Umar bin Abi Salamah while he was a child under his care, (Say
Bismillah, eat with your right hand and eat from whatever is next to
you.)
Some
of the scholars stated that Basmalah before eating is obligatory.
Basmalah before having sexual intercourse is also recommended. The Two
Sahihs recorded that Ibn `Abbas said that the Messenger of Allah said,
(If anyone of you before having sexual relations with his wife says, ‘In
the Name of Allah. O Allah! Protect us from Satan and also protect what
you grant us (meaning the coming offspring) from Satan,’ and if it is
destined that they should have a child then, Satan will never be able to
harm that child.)
The Meaning of Allah
Allah
is the Name of the Lord, the Exalted. It is said that Allah is the
Greatest Name of Allah, because it is referred to when describing Allah
by the various attributes. For instance, Allah said, (He is Allah,
beside Whom La ilaha illa Huwa (none has the right to be worshipped but
He) the Knower of the unseen and the seen.
He
is the Most Gracious, the Most Merciful. He is Allah, beside Whom La
ilaha illa Huwa, the King, the Holy, the One free from all defects, the
Giver of security, the Watcher over His creatures, the Almighty, the
Compeller, the Supreme. Glory be to Allah! (High is He) above all that
they associate as partners with Him. He is Allah, the Creator, the
Inventor of all things, the Bestower of forms. To Him belong the Best
Names. All that is in the heavens and the earth glorify Him. And He is
the Almighty, the Wise) (59:22-24).
Hence,
Allah mentioned several of His Names as Attributes for His Name Allah.
Similarly, Allah said, (And (all) the Most Beautiful Names belong to
Allah, so call on Him by them) (7:180), and, (Say (O Muhammad “Invoke
Allah or invoke the Most Gracious (Allah), by whatever name you invoke
Him (it is the same), for to Him belong the Best Names.”) (17:110) Also,
the Two Sahihs recorded that Abu Hurayrah said that the Messenger of
Allah said, (Allah has ninety-nine Names, one hundred minus one, whoever
counts (and preserves) them, will enter Paradise.) These Names were
mentioned in a Hadith recorded by At-Tirmidhi and Ibn Majah, and there
are several differences between these two narrations.
The Meaning of Ar-Rahman Ar-Rahim – the Most Gracious, the Most Merciful
Ar-Rahman
and Ar-Rahim are two names derived from Ar-Rahmah (the mercy), but
Rahman has more meanings that pertain to mercy than Ar-Rahim. There is a
statement by Ibn Jarir that indicates that there is a consensus on this
meaning. Further, Al-Qurtubi said, “The proof that these names are
derived (from Ar-Rahmah), is what At-Tirmidhi recorded – and graded
Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah
say, (Allah the Exalted said, ‘I Am Ar-Rahman. I created the Raham
(womb, i.e. family relations) and derived a name for it from My Name.
Hence,
whoever keeps it, I will keep ties to him, and whoever severs it, I
will sever ties with him.’) He then said, “This is a text that indicates
the derivation.” He then said, “The Arabs denied the name Ar-Rahman,
because of their ignorance about Allah and His attributes.” Al-Qurtubi
said, “It was said that both Ar-Rahman and Ar-Rahim have the same
meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated.
Abu
`Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is a
name that encompasses every type of mercy that Allah has. Ar-Rahim is
what effects the believers, for Allah said, (And He is ever Rahim
(merciful) to the believers.)’ (33:43) Also, Ibn `Abbas said – about
Ar-Rahman and Ar-Rahim, `They are two soft names, one of them is softer
than the other (meaning it carries more implications of mercy).”’ Ibn
Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that `Uthman bin
Zufar related that Al-`Azrami said about Ar-Rahman and Ar-Rahim, “He is
Ar-Rahman with all creation and Ar-Rahim with the believers.”
Hence.
Allah’s statements, (Then He rose over (Istawa) the Throne (in a manner
that suits His majesty), Ar-Rahman) (25:59),) and, (Ar-Rahman (Allah)
rose over (Istawa) the (Mighty) Throne (in a manner that suits His
majesty).) (20:5) Allah thus mentioned the Istawa – rising over the
Throne – along with His Name Ar-Rahman, to indicate that His mercy
encompasses all of His creation. Allah also said, (And He is ever Rahim
(merciful) to the believers), thus encompassing the believers with His
Name Ar-Rahim.
They
said, “This testifies to the fact that Ar-Rahman carries a broader
scope of meanings pertaining to the mercy of Allah with His creation in
both lives. Meanwhile, Ar-Rahim is exclusively for the believers.” Yet,
we should mention that there is a supplication that reads, (The Rahman
and the Rahim of this life and the Hereafter) Allah’s Name Ar-Rahman is
exclusively His. For instance, Allah said, (Say (O Muhammad ): “Invoke
Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it
is the same), for to Him belong the Best Names) (17:110),) and, (And ask
(O Muhammad ) those of Our Messengers whom We sent before you: “Did We
ever appoint alihah (gods) to be worshipped besides Ar-Rahman (Most
Gracious, Allah)”) (43:45).
Further,
when Musaylimah the Liar called himself the Rahman of Yamamah, Allah
made him known by the name `Liar’ and exposed him. Hence, whenever
Musaylimah is mentioned, he is described as `the Liar’. He became an
example for lying among the residents of the cities and villages and the
residents of the deserts, the bedouins.
The names Allah and Ar-Rahman are exclusively for Allah
Therefore,
Allah first mentioned His Name – Allah – that is exclusively His and
described this Name by Ar-Rahman, which no one else is allowed to use,
just as Allah said, (Say (O Muhammad ): “Invoke Allah or invoke
Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for
to Him belong the Best Names.”) (17:110) Only Musaylimah and those who
followed his misguided ways described Musaylimah by Ar-Rahman. As for
Allah’s Name Ar-Rahim, Allah has described others by it.
For
instance, Allah said, (Verily, there has come unto you a Messenger
(Muhammad ) from amongst yourselves (i.e. whom you know well). It
grieves him that you should receive any injury or difficulty. He
(Muhammad ) is anxious over you (to be rightly guided) for the believers
(he is) kind (full of pity), and Rahim (merciful)) (9:128). Allah has
also described some of His creation using some of His other Names. For
instance, Allah said, (Verily, We have created man from Nutfah (drops)
of mixed semen (sexual discharge of man and woman), in order to try him,
so We made him hearer (Sami`) and seer (Basir) (76:2).
In
conclusion, there are several of Allah’s Names that are used as names
for others besides Allah. Further, some of Allah’s Names are exclusive
for Allah alone, such as Allah, Ar-Rahman, Al-Khaliq (the Creator),
Ar-Raziq (the Sustainer), and so forth. Hence, Allah started the
Tasmiyah (meaning, `In the Name of Allah, Most Gracious Most Merciful’)
with His Name, Allah, and described Himself as Ar-Rahman, (Most
Gracious) which is softer and more general than Ar-Rahim.
The
most honourable Names are mentioned first, just as Allah did here. A
Hadith narrated by Umm Salamah stated that the recitation of the
Messenger of Allah was slow and clear, letter by letter, (In the Name of
Allah, the Most Gracious, the Most Merciful. All the praises and thanks
be to Allah, the Lord of all that exists. The Most Gracious, the Most
Merciful. The Owner of the Day of Recompense) (1:1-4). And this is how a
group of scholars recite it. Others connected the recitation of the
Tasmiyah to Al-Hamd. (2. Al-Hamd be to Allah, the Lord of all that
exists.)
The Meaning of Al-Hamd
Abu
Ja`far bin Jarir said, “The meaning of (Al-Hamdu Lillah) (all praise
and thanks be to Allah) is: all thanks are due purely to Allah, alone,
not any of the objects that are being worshipped instead of Him, nor any
of His creation. These thanks are due to Allah’s innumerable favours
and bounties, that only He knows the amount of. Allah’s bounties include
creating the tools that help the creation worship Him, the physical
bodies with which they are able to implement His commands, the
sustenance that He provides them in this life, and the comfortable life
He has granted them, without anything or anyone compelling Him to do so.
Allah also warned His creation and alerted them about the means and
methods with which they can earn eternal dwelling in the residence of
everlasting happiness.
All
thanks and praise are due to Allah for these favours from beginning to
end.” Further, Ibn Jarir commented on the Ayah, (Al-Hamdu Lillah), that
it means, “A praise that Allah praised Himself with, indicating to His
servants that they too should praise Him, as if Allah had said, `Say:
All thanks and praise is due to Allah.’ It was said that the statement,
(All praise and thanks be to Allah), entails praising Allah by
mentioning His most beautiful Names and most honourable Attributes. When
one proclaims, `All thanks are due to Allah,’ he will be thanking Him
for His favours and bounties.”
The Difference between Praise and Thanks
Hamd
is more general, in that it is a statement of praise for one’s
characteristics, or for what he has done. Thanks are given for what was
done, not merely for characteristics.
The Statements of the Salaf about Al-Hamd
Hafs
mentioned that `Umar said to `Ali, “We know La ilaha illallah, Subhan
Allah and Allahu Akbar. What about Al-Hamdu Lillah” ` Ali said, “A
statement that Allah liked for Himself, was pleased with for Himself and
He likes that it be repeated.” Also, Ibn `Abbas said, “Al-Hamdu Lillah
is the statement of appreciation. When the servant says Al-Hamdu Lillah,
Allah says, `My servant has praised Me.” Ibn Abi Hatim recorded this
Hadith
The Virtues of Al-Hamd
Imam
Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, “I said, `O
Messenger of Allah! Should I recite to you words of praise for My Lord,
the Exalted, that I have collected’ He said, (Verily, your Lord likes
Al-Hamd.)” An-Nasa’i also recorded this Hadith. Furthermore, Abu `Isa
At-Tirmidhi, An-Nasa’i and Ibn Majah recorded that Musa bin Ibrahim bin
Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah
said that the Messenger of Allah said, (The best Dhikr (remembering
Allah) is La ilaha illallah and the best supplication is Al-Hamdu
Lillah.)
At-Tirmidhi
said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that
Anas bin Malik said that the Messenger of Allah said, (No servant is
blessed by Allah and says,`Al-Hamdu Lillah’, except that what he was
given is better than that which he has himself acquired.) Further, in
his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of
Allah said, (A servant of Allah once said, `O Allah! Yours is the Hamd
that is suitable for the grace of Your Face and the greatness of Your
Supreme Authority.’ The two angels were confused as to how to write
these words. They ascended to Allah and said, `O our Lord! A servant has
just uttered a statement and we are unsure how to record it for him.’
Allah said while having more knowledge in what His servant has said,
‘What did My servant say’ They said, `He said, `O Allah! Yours is the
Hamd that is suitable for the grace of Your Face and the greatness of
Your Supreme Authority.’ Allah said to them, `Write it as My servant has
said it, until he meets Me and then I shall reward him for it.)
Al- before Hamd encompasses all Types of Thanks and Appreciation for Allah
The
letters Alif and Lam before the word Hamd serve to encompass all types
of thanks and appreciation for Allah, the Exalted. A Hadith stated, (O
Allah! All of Al-Hamd is due to You, You own all the ownership, all
types of good are in Your Hand and all affairs belong to You.)
The Meaning of Ar-Rabb, the Lord
Ar-Rabb
is the owner who has full authority over his property. Ar-Rabb,
linguistically means, the master or the one who has the authority to
lead. All of these meanings are correct for Allah. When it is alone, the
word Rabb is used only for Allah. As for other than Allah, it can be
used to say Rabb Ad-Dar, the master of such and such object. Further, it
was reported that Ar-Rabb is Allah’s Greatest Name.
The Meaning of Al-`Alamin
Al-`Alamin
is plural for `Alam, which encompasses everything in existence except
Allah. The word `Alam is itself a plural word, having no singular form.
The `Alamin are different creations that exist in the heavens and the
earth, on land and at sea. Every generation of creation is called an
`Alam. Al-Farra` and Abu `Ubayd said, “`Alam includes all that has a
mind, the Jinns, mankind, the angels and the devils, but not the
animals.” Also, Zayd bin Aslam and Abu Muhaysin said, `Alam includes all
that Allah has created with a soul.” Further, Qatadah said about, (The
Lord of the ` Alamin), “Every type of creation is an `Alam.” Az-Zajjaj
also said, “Alam encompasses everything that Allah created, in this life
and in the Hereafter.” Al-Qurtubi commented, “This is the correct
meaning, that the `Alam encompasses everything that Allah created in
both worlds. Similarly, Allah said, (Fir`awn (Pharaoh) said: “And what
is the Lord of the `Alamin” Musa (Moses) said: “The Lord of the heavens
and the earth, and all that is between them, if you seek to be convinced
with certainty”) (26:23-24).
Why is the Creation called `Alam
`Alam is derived from `Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness.”
(3.
Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)). Allah
said next, (Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful))
We explained these Names in the Basmalah. Al-Qurtubi said, “Allah has
described Himself by `Ar-Rahman, Ar-Rahim’ after saying `the Lord of the
Alamin’, so His statement here includes a warning, and then an
encouragement. Similarly, Allah said, (Declare (O Muhammad ) unto My
servants, that truly, I am the Oft-Forgiving, the Most Merciful. And
that My torment is indeed the most painful torment.) (15:49-50) Allah
said, (Surely, your Lord is swift in retribution, and certainly He is
Oft-Forgiving, Most Merciful.) (6:165) Hence, Rabb contains a warning
while Ar-Rahman Ar-Rahim encourages. Further, Muslim recorded in his
Sahih that the Messenger of Allah said, (If the believer knew what
punishment Allah has, none would have hope in acquiring His Paradise,
and if the disbeliever knew what mercy Allah has, none will lose hope of
earning His earning.) (4. The Owner of the Day of Recompense.)
Indicating Sovereignty on the Day of Judgment
Allah
mentioned His sovereignty of the Day of Resurrection, but this does not
negate His sovereignty over all other things. For Allah mentioned that
He is the Lord of existence, including this earthly life and the
Hereafter. Allah only mentioned the Day of Recompense here because on
that Day, no one except Him will be able to claim ownership of anything
whatsoever. On that Day, no one will be allowed to speak without His
permission. Similarly, Allah said, (The Day that Ar-Ruh (Jibril
(Gabriel) or another angel) and the angels will stand forth in rows,
they will not speak except him whom the Most Gracious (Allah) allows,
and he will speak what is right.) (78:38), (And all voices will be
humbled for the Most Gracious (Allah), and nothing shall you hear but
the low voice of their footsteps.)(20:108), and, (On the Day when it
comes, no person shall speak except by His (Allah’s) leave. Some among
them will be wretched and (others) blessed) (11:105). Ad-Dahhak said
that Ibn `Abbas commented, “Allah says, `On that Day, no one owns
anything that they used to own in the world.”’
The Meaning of Yawm Ad-Din Ibn
`Abbas
said, “Yawm Ad-Din is the Day of Recompense for the creatures, meaning
the Day of Judgment. On that Day, Allah will reckon the creation for
their deeds, evil for evil, good for good, except for those whom He
pardons.” In addition, several other Companions, Tabi`in and scholars of
the Salaf, said similarly, for this meaning is apparent and clear from
the Ayah.
Allah is Al-Malik (King or Owner)
Allah
is the True Owner (Malik) (of everything and everyone). Allah said, (He
is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One
free from all defects) (59:23). Also, the Two Sahihs recorded Abu
Hurayrah saying that the Prophet said, (The most despicable name to
Allah is a person who calls himself the king of kings, while there are
no owners except Allah.) Also the Two Sahihs recorded that the Messenger
of Allah said, ((On the Day of Judgement) Allah will grasp the earth
and fold up the heavens with His Right Hand and proclaim, ‘I Am the
King! Where are the kings of the earth Where are the tyrants Where are
the arrogant’) Also, in the Glorious Qur’an; (Whose is the kingdom this
Day Allah’s, the One, the Irresistible.)(40:16).
As
for calling someone other than Allah a king in this life, then it is
done as a figure of speech. For instance, Allah said, (Indeed Allah
appointed Talut (Saul) as a king over you.) (2:247), (As there was a
king behind them)(18:79), and, When He made Prophets among you, and made
you kings )5:20(Also, the Two Sahihs recorded, (Just like kings
reclining on their thrones)
The Meaning of Ad-Din
Ad-Din
means the reckoning, the reward or punishment. Similarly, Allah said,
(On that Day Allah will pay them the (Dinahum) recompense (of their
deeds) in full) (24:25), and, (Shall we indeed (be raised up) to receive
reward or punishment (according to our deeds)) (37:53). A Hadith
stated, (The wise person is he who reckons himself and works for (his
life) after death.) meaning, he holds himself accountable. Also, `Umar
said, “Hold yourself accountable before you are held accountable, weigh
yourselves before you are weighed, and be prepared for the biggest
gathering before He Whose knowledge encompasses your deeds, (That Day
shall you be brought to Judgement, not a secret of yours will be hidden)
(69:18).” (5. You we worship, and You we ask for help.) (1:5)
The Linguistic and Religious Meaning of `Ibadah
Linguistically,
`Ibadah means subdued. For instance, a road is described as Mu`abbadah,
meaning, `paved’. In religious terminology, `Ibadah implies the utmost
love, humility and fear. The Merit of stating the Object of the Action
before the Doer of the Act, and the Merit of these Negations
You…”,
means, we worship You alone and none else, and rely on You alone and
none else. This is the perfect form of obedience and the entire religion
is implied by these two ideas. Some of the Salaf said, Al-Fatihah is
the secret of the Qur’an, while these words are the secret of
Al-Fatihah, (5. You we worship, and You we ask for help from.) The first
part is a declaration of innocence from Shirk (polytheism), while the
second negates having any power or strength, displaying the recognition
that all affairs are controlled by Allah alone. This meaning is
reiterated in various instances in the Qur’an.
For
instance, Allah said, (So worship Him (O Muhammad ) and put your trust
in Him. And your Lord is not unaware of what you (people) do.) (11:123),
(Say: “He is the Most Gracious (Allah), in Him we believe, and in Him
we put our trust.”) (67:29), ((He alone is) the Lord of the east and the
west; La ilaha illa Huwa (none has the right to be worshipped but He).
So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,
(You we worship, and You we ask for help from).
We
should mention that in this Ayah, the type of speech here changes from
the third person to direct speech by using the Kaf in the statement
Iyyaka (You). This is because after the servant praised and thanked
Allah, he stands before Him, addressing Him directly; (You we worship,
and You we ask for help from). So take Him alone as Wakil (Disposer of
your affairs)), (73:9), and, (You we worship, and You we ask for help
from). We should mention that in this Ayah, the type of speech here
changes from the third person to direct speech by using the Kaf in the
statement Iyyaka (You). This is because after the servant praised and
thanked Allah, he stands before Him, addressing Him directly; (You we
worship, and You we ask for help from).
Al-Fatihah indicates the Necessity of praising Allah. It is required in every Prayer
The
beginning of Surat Al-Fatihah contains Allah’s praise for Himself by
His most beautiful Attributes and indicates to His servants that, they
too, should praise Him in the same manner. Hence, the prayer is not
valid unless one recites Al-Fatihah, if he is able. The Two Sahihs
recorded that `Ubadah bin As-Samit said that the Messenger of Allah
said, (There is no valid prayer for whoever does not recite Al-Fatihah
of the Book.)
Also,
it is recorded in Sahih Muslim that Abu Hurayrah said that the
Messenger of Allah said, (Allah said, `I divided the prayer into two
halves between Myself and My servant, one half is for Me and one half
for My servant. My servant shall have what he asks for.’ When the
servant says, (All praise and thanks be to Allah, the Lord of all that
exists.), Allah says, `My servant has praised Me.’When the servant says,
(The Most Gracious, the Most Merciful), Allah says, `My servant has
praised Me.’ When the servant says, (The Owner of the Day of
Recompense), Allah says, `My servant has glorified Me.’ If the servant
says, (You we worship, and You we ask for help), Allah says, `This is
between Me and My servant, and My servant shall have what he asked.’ If
the servant says, (Guide us to the straight path. The path of those on
whom You have bestowed Your grace, not (that) of those who have earned
Your anger, nor of those who went astray), Allah says, ` This is for My
servant, and My servant shall have what he asked.’)
Tawhid Al-Uluhiyyah
Ad-Dahhak
narrated that Ibn `Abbas said, (You we worship) means, “It is You whom
we single out, Whom we fear and Whom we hope in, You alone, our Lord,
Tawhid Ar-Rububiyyah
(And
You we ask for help from), to obey you and in all of our affairs.”
Further, Qatadah said that the Ayah, (You we worship, and You we ask for
help from) “Contains Allah’s command to us to perform sincere worship
for Him and to seek His aid concerning all of our affairs.” Allah
mentioned, (You we worship) before, (And You we ask for help from),
because the objective here is the worship, while Allah’s help is the
tool to implement this objective. Certainly, one first takes care of the
most important aspects and then what is less important, and Allah knows
best.
Allah called His Prophet an Abd
Allah
called His Messenger an `Abd (servant) when He mentioned sending down
His Book, the Prophet’s involvement in inviting to Him, and when
mentioning the Isra’ (overnight journey from Makkah to Jerusalem and
then to heaven), and these are the Prophet’s most honourable missions.
Allah said, (All praise and thanks be to Allah, Who has sent down to His
servant (Muhammad ) the Book (the Qur’an)) (18:1), (And when the
servant of Allah (Muhammad ) stood up invoking Him (his Lord Allah in
prayer)), (72:19) and, (Glorified (and Exalted) be He (Allah) (above
all that they associate with Him) Who took His servant (Muhammad ) for a
journey by night) (17:1).
Encouraging the Performance of the Acts of Worship during Times of Distress
Allah
also recommended that His Prophet resort to acts of worship during
times when he felt distressed because of the disbelievers who defied and
denied him. Allah said, – (Indeed, We know that your breast is
straitened at what they say. So glorify the praises of your Lord and be
of those who prostrate themselves (to Him). And worship your Lord until
there comes unto you the certainty (i.e. death)) (15:97-99).
Why Praise was mentioned First
Since
the praise of Allah, Who is being sought for help, was mentioned, it
was appropriate that one follows the praise by asking for his need. We
stated that Allah said, (One half for Myself and one half for My
servant, and My servant shall have what he asked.) This is the best
method for seeking help, by first praising the one whom help is sought
from and then asking for His aid, and help for one’s self, and for his
Muslim brethren by saying. (Guide us to the straight path.) This method
is more appropriate and efficient in bringing about a positive answer to
the pleas, and this is why Allah recommended this better method. Asking
for help may take the form of conveying the condition of the person who
is seeking help. For instance, the Prophet Moses said, (My Lord! Truly,
I am in need of whatever good that You bestow on me!) (28:24). Also,
one may first mention the attributes of whoever is being asked, such as
what Dhun-Nun said, (La ilaha illa Anta (none has the right to be
worshipped but You (O Allah)), Glorified (and Exalted) be You (above all
that they associate with You)! Truly, I have been of the wrongdoers)
(21:87). Further, one may praise Him without mentioning what he
needs.The guidance mentioned in the Surah implies being directed and
guided to success. Allah said, (Guide us to the straight path) meaning
guide, direct, lead and grant us the correct guidance. Also, (And shown
him the two ways (good and evil)) (90:10), means, `We explained to him
the paths of good and evil.’ Also, Allah said, (He (Allah) chose him (as
an intimate friend) and guided him to a straight path) (16:121), and,
(And lead them on to the way of flaming Fire (Hell)) (37:23). Similarly,
Allah said, (And verily, you (O Muhammad ) are indeed guiding
(mankind) to the straight path) (42:52), and, (All praise and thanks be
to Allah, Who has guided us to this) (7:43), meaning, guided us and
directed us and qualified us for this end – Paradise.
The Meaning of As-Sirat Al-Mustaqim, the Straight Path.
As
for the meaning of As-Sirat Al-Mustaqim, Imam Abu Ja`far At-Tabari
said, “The Ummah agreed that Sirat Al-Mustaqim, is the clear path
without branches, according to the language of the Arabs. For instance,
Jarir bin `Atiyah Al-Khatafi said in a poem, `The Leader of the faithful
is on a path that will remain straight even though the other paths are
crooked.” At-Tabari also stated that, “There are many evidences to this
fact.” At-Tabari then proceeded, “The Arabs use the term, Sirat in
reference to every deed and statement whether righteous or wicked. Hence
the Arabs would describe the honest person as being straight and the
wicked person as being crooked. The straight path mentioned in the
Qur’an refers to Islam. Imam Ahmad recorded in his Musnad that An-Nawwas
bin Sam`an said that the Prophet said, (Allah has set an example: a
Sirat (straight path) that is surrounded by two walls on both sides,
with several open doors within the walls covered with curtains. There is
a caller on the gate of the Sirat who heralds, ‘O people! Stay on the
path and do not deviate from it.’ Meanwhile, a caller from above the
path is also warning any person who wants to open any of these doors,
‘Woe unto you! Do not open it, for if you open it you will pass
through.’ The straight path is Islam, the two walls are Allah’s set
limits, while the doors resemble what Allah has prohibited. The caller
on the gate of the Sirat is the Book of Allah, while the caller above
the Sirat is Allah’s admonishment in the heart of every Muslim.)
The Faithful ask for and abide by Guidance
If
someone asks, “Why does the believer ask Allah for guidance during
every prayer and at other times, while he is already properly guided Has
he not already acquired guidance” The answer to these questions is that
if it were not a fact that the believer needs to keep asking for
guidance day and night, Allah would not have directed him to invoke Him
to acquire the guidance. The servant needs Allah the Exalted every hour
of his life to help him remain firm on the path of guidance and to make
him even more firm and persistent on it. The servant does not have the
power to benefit or harm himself, except by Allah’s permission.
Therefore,
Allah directed the servant to invoke Him constantly, so that He
provides him with His aid and with firmness and success. Indeed, the
happy person is he whom Allah guides to ask of Him. This is especially
the case if a person urgently needs Allah’s help day or night. Allah
said, (O you who believe! Believe in Allah, and His Messenger
(Muhammad), and the Book (the Qur’an) which He has sent down to His
Messenger, and the Scripture which He sent down to those before (him))
(4:16). Therefore, in this Ayah Allah commanded the believers to
believe, and this command is not redundant since what is sought here is
firmness and continuity of performing the deeds that help one remain on
the path of faith. Also, Allah commanded His believing servants to
proclaim, (Our Lord! Let not our hearts deviate (from the truth) after
You have guided us, and grant us mercy from You. Truly, You are the
Bestower.) (3:8). Hence, (Guide us to the straight way) means, “Make us
firm on the path of guidance and do not allow us to deviate from
it.” (7. The way of those upon whom You have bestowed Your grace, not
(that) of those who earned Your anger, nor of those who went astray).
We
mentioned the Hadith in which the servant proclaims, (Guide us to the
straight way) and Allah says, “This is for My servant, and My servant
shall acquire what he asks for.” Allah’s statement. (The way of those
upon whom You have bestowed Your grace) defines the path. `Those upon
whom Allah has bestowed His grace’ are those mentioned in Surat An-Nisa’
(chapter 4), when Allah said,
(And
whoever obeys Allah and the Messenger (Muhammad ), then they will be in
the company of those on whom Allah has bestowed His grace, the
Prophets, the Siddiqin (the truly faithful), the martyrs, and the
righteous. And how excellent these companions are! Such is the bounty
from Allah, and Allah is sufficient to know) (4:69-70). Allah’s
statement, (Not (the way) of those who earned Your anger, nor of those
who went astray) meaning guide us to the straight path, the path of
those upon whom you have bestowed Your grace, that is, the people of
guidance, sincerity and obedience to Allah and His Messengers. They are
the people who adhere to Allah’s commandments and refrain from
committing what He has prohibited. But, help us to avoid the path of
those whom Allah is angry with, whose intentions are corrupt, who know
the truth, yet deviate from it. Also, help us avoid the path of those
who were led astray, who lost the true knowledge and, as a result, are
wandering in misguidance, unable to find the correct path.
Reference to the Jews and Christians
Allah
asserted that the two paths He described here are both misguided when
He repeated the negation `not’. These two paths are the paths of the
Christians and Jews, a fact that the believer should beware of so that
he avoids them. The path of the believers is knowledge of the truth and
abiding by it. In comparison, the Jews abandoned practicing the
religion, while the Christians lost the true knowledge. This is why
`anger’ descended upon the Jews, while being described as `led astray’
is more appropriate of the Christians. Those who know, but avoid
implementing the truth, deserve the anger, unlike those who are
ignorant. The Christians want to seek the true knowledge, but are unable
to find it because they did not seek it from its proper resources. This
is why they were led astray. We should also mention that both the
Christians and the Jews have earned the anger and are led astray, but
the anger is one of the attributes more particular of the Jews. Allah
said about the Jews, (Those (Jews) who incurred the curse of Allah and
His wrath) (5:60). The attribute that the Christians deserve most is
that of being led astray, just as Allah said about them, (Who went
astray before and who misled many, and strayed (themselves) from the
right path) (5:77).
There
are several Hadiths and reports from the Salaf on this subject. Imam
Ahmad recorded that `Adi bin Hatim said, “The horsemen of the Messenger
of Allah seized my paternal aunt and some other people. When they
brought them to the Messenger of Allah, they were made to stand in line
before him. My aunt said, `O Messenger of Allah! The supporter is far
away, the offspring have stopped coming and I am an old woman, unable to
serve. Grant me your favour, may Allah grant you His favour.’ He said,
`Who is your supporter’ She said, `Adi bin Hatim.’ He said, `The one who
ran away from Allah and His Messenger’ She said, `So, the Prophet freed
me.’ When the Prophet came back, there was a man next to him, I think
that he was `Ali, who said to her, `Ask him for a means of
transportation.’ She asked the Prophet , and he ordered that she be
given an animal. ” Adi then said, “Later on, she came to me and said, `
He (Muhammad ) has done a favour that your father (who was a generous
man) would never have done. So and-so person came to him and he granted
him his favour, and so-and-so came to him and he granted him his
favour.’ So I went to the Prophet and found that some women and children
were gathering with him, so close that I knew that he was not a king
like Kisra (King of Persia) or Caesar.
He
said, `O ` Adi! What made you run away, so that La ilaha illallah is
not proclaimed. Is there a deity worthy of worship except Allah What
made you run away, so that Allahu Akbar (Allah is the Greater) is not
proclaimed. Is there anything Greater than Allah’ I proclaimed my Islam
and I saw his face radiate with pleasure and he said: (Those who have
earned the anger are the Jews and those who are led astray are the
Christians.)” This Hadith was also collected by At-Tirmidhi who said
that it is Hasan Gharib.
Also,
when Zayd bin `Amr bin Nufayl went with some of his friends – before
Islam – to Ash-Sham seeking the true religion, the Jews said to him,
“You will not become a Jew unless you carry a share of the anger of
Allah that we have earned.” He said, “I am seeking to escape Allah’s
anger.” Also, the Christians said to him, “If you become one of us you
will carry a share in Allah’s discontent.” He said, “I cannot bear it.”
So he remained in his pure nature and avoided worshipping the idols and
thepolytheistic practices. He became neither a Jew, nor Christian. As
for his companions, they became Christians because they found it more
pure than Judaism. Waraqah bin Nawfal was among these people until Allah
guided him by the hand of His Prophet, when he was sent as Prophet, and
Waraqah believed in the revelation that was sent to the Prophet may
Allah be pleased with him.
The Summary of Al-Fatihah
The
honourable Surah Al-Fatihah contains seven Ayat including the praise
and thanks of Allah, glorifying Him and praising Him by mentioning His
most Beautiful Names and most high Attributes. It also mentions the
Hereafter, which is the Day of Resurrection, and directs Allah’s
servants to ask of Him, invoking Him and declaring that all power and
strength comes from Him. It also calls to the sincerity of the worship
of Allah alone, singling Him out in His divinity, believing in His
perfection, being free from the need of any partners, having no rivals
nor equals. Al-Fatihah directs the believers to invoke Allah to guide
them to the straight path, which is the true religion, and to help them
remain on that path in this life, and to pass over the actual Sirat
(bridge over hell that everyone must pass over) on the Day of Judgment.
On that Day, the believers will be directed to the gardens of comfort in
the company of the Prophets, the truthful ones, the martyrs and the
righteous. Al-Fatihah also encourages performing good deeds, so that the
believers will be in the company of the good-doers on the Day of
Resurrection. The Surah also warns against following the paths of
misguidance, so that one does not end up being gathered with those who
indulge in sin, on the Day of Resurrection, including those who have
earned the anger and those who were led astray.
The Bounties are because of Allah, not the Deviations
Allah
said, (The way of those upon whom you have bestowed Your grace), when
He mentioned His favour. On mentioning anger, Allah said, (Not (that) of
those who earned Your anger), without mentioning the subject, although
it is He Who has sent down the anger on them, just as Allah stated in
another Ayah, (Have you (O Muhammad ) not seen those (hypocrites) who
take as friends a people upon whom is the wrath of Allah (i.e. Jews))
(58:14). Also, Allah relates the misguidance of those who indulged in
it, although they were justly misguided according to Allah’s appointed
destiny. For instance, Allah said, (He whom Allah guides, he is the
rightly-guided; but he whom He sends astray, for him you will find no
Wali (guiding friend) to lead him (to the right path)) (18:17) and,
(Whomsoever Allah sends astray, none can guide him; and He lets them
wander blindly in their transgression) (7:186). These and several other
Ayat testify to the fact that Allah alone is the One Who guides and
misguides, contrary to the belief of the Qadariyyah sect, who claimed
that the servants choose and create their own destiny.
They
rely on some unclear Ayat avoiding what is clear and contradicts their
desires. Theirs, is the method of the people who follow their lust,
desire and wickedness. An authentic Hadith narrated, (When you see those
who follow what is not so clear in it (the Qur’an), then they are those
whom Allah has mentioned (refer to 3:7). Hence, avoid them.) The
Prophet was referring to Allah’s statement, (So as for those in whose
hearts there is a deviation (from the truth) they follow that which is
not entirely clear thereof, seeking Al-Fitnah (polytheism and trials),
and seeking for its hidden meanings)(3:7). Verily, no innovator in the
religion could ever rely on any authentic evidence in the Qur’an that
testifies to his innovation. The Qur’an came to distinguish between
truth and falsehood, and guidance and misguidance. The Qur’an does not
contain any discrepancies or contradictions, because it is a revelation
from the Most Wise, Worthy of all praise.
Saying Amin
It
is recommended to say Amin after finishing the recitation of
Al-Fatihah. Amin means, “O Allah! Accept our invocation.” The evidence
that saying Amin is recommended is contained in what Imams Ahmad, Abu
Dawud and At-Tirmidhi recorded, that Wa’il bin Hujr said, “I heard the
Messenger of Allah recite, (Not (that) of those who earned Your anger,
nor of those who went astray), and he said `Amin’ extending it with his
voice.” Abu Dawud’s narration added, “Raising his voice with it.”
At-Tirmidhi then commented that this Hadith is Hasan and was also
narrated from ` Ali and Ibn Mas`ud.
Also,
Abu Hurayrah narrated that whenever the Messenger of Allah would
recite, (Not (the way) of those who earned Your anger, nor of those who
went astray), He would say Amin until those who were behind him in the
first line could hear him. Abu Dawud and Ibn Majah recorded this Hadith
with the addition, “Then the Masjid would shake because of (those behind
the Prophet ) reciting Amin.” Also, Ad-Daraqutni recorded this Hadith
and commented that it is Hasan. Further, Bilal narrated that he said, “O
Messenger of Allah! Do not finish saying Amin before I can join you.”
This was recorded by Abu Dawud. In addition, Abu Nasr Al-Qushayri
narrated that Al-Hasan and Ja`far As-Sadiq stressed the `m’ in Amin.
Saying Amin is recommended for those who are not praying (when reciting
Al-Fatihah) and is strongly recommended for those who are praying,
whether alone or behind the Imam.
The
Two Sahihs recorded that the Messenger of Allah said, (When the Imam
says, ‘Amin’, then say, ‘Amin’, because whoever says, Amin’ with the
angels, his previous sins will be forgiven.) Muslim recorded that the
Messenger of Allah said, (When any of you says in the prayer, ‘Amin `and
the angels in heaven say, `Amin’, in unison, his previous sins will be
forgiven.) It was said that the Hadith talks about both the angels and
the Muslims saying Amin at the same time. The Hadith also refers to when
the Amins said by the angels and the Muslims are equally sincere (thus
bringing about forgiveness). Further, it is recorded in Sahih Muslim
that Abu Musa related to the Prophet that he said, (When the Imam says,
`Walad-dallin’, say, `Amin’ and Allah will answer your invocation.)
In
addition, At-Tirmidhi said that `Amin’ means, “Do not disappoint our
hope”, while the majority of scholars said that it means. “Answer our
invocation.” Also, in his Musnad, Imam Ahmad recorded that `A’ishah said
that when the Jews were mentioned to him, the Messenger of Allah said,
(They will not envy us for anything more than they envy us for Friday
which we have been guided to, while they were led astray from it, and
for the Qiblah which we were guided to, while they were led astray from
it, and for our saying `Amin’ behind the Imam.) Also, Ibn Majah recorded
this Hadith with the wording, (The Jews have never envied you more than
for your saying the Salam (Islamic greeting) and for saying Amin.)
