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| Home > Knowledge > Qur'ân > Tafseer: |
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Tafseer
of Sûrah al-Fatihah
Compiled
by Abu Rumaysah
|
CONTENTS
This commentary is a compilation gathered from a number of commentaries written. These being:
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 the point 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 additional information related to it, again I just merely quoted the information without mentioning which book it was taken from.
Where the commentators differed, I tried to avoid mentioning the issue altogether unless absolutely necessary in which case I either mentioned all of the different opinions, or the name of the commentator from whom I took the opinion.
Where I mentioned a commentary that only a minority of the above mentioned, but did not contradict anything 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 hadeeth they quote. I have endeavoured to provide comments to each hadeeth quoted mainly drawing from the various works of al-Albaanee.
I ask Allaah that He count this effort amongst the scales of my good works and forgive me for any errors contained therein.
It is named al-Faatihah, the Opening - because it opens the Book and by it the recitation in prayer commences.
It is also named Ummul Qur`aan, the Mother of the Qur`aan, and Ummul Kitaab, the Mother of the Book, according to the opinion of the majority. This was mentioned by Anas, however al-Hasan and ibn Seereen disliked this appellation reasoning that this was the most fitting description for the Preserved Tablet. Al-Hasan also said that the unequivocal verses of the Qur`aan comprised the Mother of the Book. However, it is established in at-Tirmidhee from Abu Hurayrah (RA) who said,
The Messenger of Allaah (SAW) said, ‘[the chapter commencing with] “all praises and thanks are due to Allaah the Lord of the Universe” is the Mother of the Qur`aan, the Mother of the Book, the Seven Oft Repeated Verses and the Great Qur`aan.’ [i.e. Ummul Qur`aan, Ummul Kitaab, Sab`ul Mathaanee and al-Qur`aanul Adheem]
At-Tirmidhee declared the hadeeth to be saheeh. Al-Bukhaaree said in the beginning of the Book of Tafseer in his Saheeh,
It is named Ummul Qur`aan because it is the first chapter written in the Qur`aanic texts and the recitation 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 Qur`aan is summarised therein. The Arabs named anything that concisely summarises something or comprises the most important part of something Umm, or Mother.
For similar reasons it is also named al-Qur`aan al-Adheem, the Great Qur`aan.
It is also named Sab`ul Mathaanee, the Seven Oft Repeated Verses, because they are frequently recited and indeed recited in every rak`ah of the prayer.
It is also named al-Hamd, the Praise because it contains mention of hamd just as al-Baqarah is named so because it contains mention of the cow. Some scholars also gave the reasoning that al-Hamd constitutes the heart of al-Faatihah. [As-Sindee, ‘Sharh as-Sindee `alaa ibn Maajah’ [no. 3790]]
It is also named as-Salaah, the Prayer due his (SAW) saying while reporting from his Lord,
“I have divided the prayer between Myself and my servant equally. Therefore when the servant says, ‘all praises and thanks are due to Allaah, the Lord of the universe,’ Allaah says, ‘My servant has praised Me…’.” [The sources for this hadeeth shall follow in the section concerning the virtues of al-Faatihah insha`Allaah]
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 Sa`eed (RA) from the Messenger of Allaah (SAW),
The Opening of the Book is a cure to every poison. [Ibn Katheer referred this hadeeth to ad-Daarimee from the report of Abu Sa`eed, however it is present there [2/445] as the mursal hadeeth of Abdul-Malik bin Umayr. As for the hadeeth of Abu Sa`eed then Shaykh al-Albaanee referred it in ‘Da`eef al-Jaami as-Sagheer’ to Sa`eed bin Mansoor and al-Bayhaqee in ‘ash-Shu`ab.’ He also referred it to Abu ash-Shaykh from the hadeeth of Abu Sa`eed as well as Abu Hurayrah and ruled the hadeeth to be mawdoo`. Refer to Muqbil bin Haadee, ‘Takhreej `alaa Tafseer ibn Katheer’ [1/21] Translators note: By this 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 Sa`eed (RA) reported in Saheeh Bukhaaree that after he had recited it to cure a person who had been bitten by a scorpion, the Messenger of Allaah (SAW) said to him,
And what made you to know that it was a ruqya? [Saheeh Bukhaaree [Eng. Trans. 3/264 no. 476]]
Ash-Sha`bee reports from ibn Abbaas that he named it Asaasul Qur`aan, the Foundation of the Qur`aan, and that he said, “the foundation of al-Faatihah is, ‘with the Name of Allaah, the Most Beneficent, the Most Merciful.’ ”
Sufyaan bin Uyaynah named it al-Waaqiyah, the Protector.
Yahyaa bin Abu Katheer named it al-Kaafiyah, the Sufficient, because it suffices from everything other than it but anything else does not suffice it, as occurs in the mursal hadeeth,
The Mother of the Book suffices for other than it but nothing else suffices it. [Reported by ad-Daaruqutnee [1/322]. As-Suyutee, may Allaah have mercy upon him, referred it to ad-Daaruqutnee and al-Haakim. Its chain of narration contains Muhammad bin Khallaad about whom adh-Dhahabee said in ‘al-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 but nothing else suffices it.” He reported it from Ash-hab; from ibn Uyaynah; from az-Zuhree; from Mahmood bin ar-Rabee`; from Ubaadah. Ad-Daaruqutnee said: it was singularly reported from ibn Khallaad, however the preserved [hadeeth] from az-Zuhree with this chain of narration is, “a prayer is not valid in which the Mother of the Book is not recited.”’ Sa`eed bin Yunus said [about him]: he reports rejected things, he is from Iskandria and his kunya is Abu Abdullaah. Refer to Muqbil bin Haadee, ‘Takhreej `alaa Tafseer ibn Katheer’ [1/21-22]]
It is also named Suratus Salaah, the Chapter of the Prayer, and al-Kanz, the Treasure, as mentioned by az-Zamaksharee in ‘Kashshaaf.’
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, `Ataa bin Yasaar and az-Zuhree. It is also said that it was revealed on two separate occasions – once in Mecca and once in Madeenah. However the first opinion is the most likely due to His saying,
“We have sent to you the Seven Oft Repeated Verses.” [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 in Madeenah 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 Qur`aan as mentioned in the hadeeth reported by al-Bayhaqee in ‘Dalaa`il an-Nubuwwa.’ Al-Baaqillaanee quoted this as one of three opinions. It is also said that the first revelation comprised the verses of Surah al-Muddaththir but the correct opinion is that the first revelation consisted of the beginning verses of Surah al-`Alaq.
It consists of seven verses and there is no difference concerning this. `Amr bin Ubaid said that it consists of eight verses and Husayn al-Ju`afee said that it consists of six verses but both of these opinions are irregular and rejected.
They have differed concerning the statement ‘with the Name of Allaah, the Most Beneficent,the Most Merciful.’ The majority of the reciters of Kufa postulate that it comprises an independent verse of al-Faatihah and this is also the opinion of a group of the Sahaabah, Taabi`een and a large group of the later scholars. However the reciters and jurists of Madeenah regard it to be part of a verse, and not an 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 with the words, “not the path of those who have earned [Your] Anger…”
They said, “Al-Faatihah consists of twenty-five words and one hundred and thirteen letters.”
The Virtues of Soorah al-Faatihah
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 Glorious and Exalted said, “I have divided the prayer between Myself and my servant equally and My servant shall be granted what he asked for.” Therefore when the servant says, ‘all praises and thanks are due to Allaah, the Lord of the universe’, Allaah says, ‘My servant has praised Me.’ When he says, ‘the Most Beneficent, the Most Merciful,’ Allaah says, ‘My servant has extolled Me.’ When he says, ‘Master of the Day of Judgement,’ Allaah says, ‘My servant has glorified Me.’ When he says, ‘You Alone we worship and Your aid Alone do we seek,’ Allaah says, ‘this is between Me and My servant and My servant shall have what he requested.’ When he says, ‘guide us to the Straight Path, the Path of those whom You have favoured, not of those who have incurred [Your] wrath, neither of those who have gone astray,’ Allaah says, ‘this is for My servant and My servant shall have what he asked for.’ [Saheeh Muslim [Eng. Trans. 1/215 no. 775]]
2. At-Tirmidhee reports from Abu Hurayrah (RA) who said that the Messenger of Allaah (SAW) said,
[The chapter commencing with], “all praises and thanks are due to Allaah the Lord of the Universe” is the Mother of the Qur`aan, the Mother of the Book, the Seven Oft Repeated Verses and the Great Qur`aan. [i.e. Ummul Qur`aan, Ummul Kitaab, Sab`ul Mathaanee and al-Qur`aanul Adheem. Reported by at-Tirmidhee [no. 3344] and it is saheeh as stated by al-Albaanee in ‘Saheeh Sunan 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 Ubayy!” Ubayy turned his head towards him but did not reply. The Prophet (SAW) named him again saying, “O Ubayy!” So Ubayy shortened his prayer and turned towards the Prophet and said, “as salaam u alaikum O Messenger of Allaah.” The Prophet (SAW) replied, “wa alaikum as-salaam. What prevented you from replying to me when I named you?” Ubayy said, “O Messenger of Allaah I was praying!” He said, “does Allaah not say,
‘Respond to Allaah and the Messenger when he calls you to that which gives you life.’ [Al-Anfaal (8): 24]?
Ubayy replied, “yes O Messenger of Allaah! I will not do this again.” The Messenger of Allaah (SAW) asked, “would you like me to teach you a Soorah the likes of which is not to be found in the Torah, Injeel, Zaboor or the [rest of the] Qur`aan?” He said, “yes O Messenger of Allaah.” The Prophet (SAW) said, “I hope that I will not leave this door until you know it.”
Ubayy said, “then he took hold of my hand and talked to me while I slowed down fearing that we may reach the door before he finished talking. When we did reach it I asked him, ‘what is the Surah you promised me, O Messenger of Allaah?’ He said, ‘what is the Soorah you recite in prayer?’ So I recited the Mother of the Qur`aan upon which he said, ‘by the One in Whose Hand is my soul, Allaah has not revealed the likes of it in the Torah, Injeel, Zaboor or the [rest of the] Qur`aan. It is the Seven Oft-Repeated verses.’” [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-Mu`allaa (RA) who said,
The Prophet (SAW) named while I was praying in the Mosque but I did not respond until I had completed the prayer. I went to him and he asked, “what prevented you from coming to me [earlier]?” I replied, “I was praying O Messenger of Allaah.” He said, “does Allaah not say,
‘Respond to Allaah and the Messenger when he calls you to that which gives you life.’ [Al-Anfaal (8): 24]?
He then said, “I will teach a Surah which is the greatest Surah in the Qur`aan before you leave the Mosque.” 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 Qur`aan?” He replied, “yes. It is [the Surah commencing with], ‘All praise and thanks are due to Allaah.’ It is the Seven Oft-Repeated verses and the Great Qur`aan that has been given to me.” [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 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 before you 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.” [Saheeh Muslim [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 was enjoined by Allaah to convey the entire Qur`aan to the Prophet (SAW). The Angel that descended as mentioned in this hadeeth descended only to convey the reward of these verses.
The Ruling of Reciting al-Faatihah in Prayer
The opinion of the majority of the scholars, amongst them Maalik, ash-Shaafi`ee and Ahmad, is that it is obligatory to recite al-Faatihah in the prayer and that the prayer is not valid without it. Their opinion is based upon many proofs; from amongst them the sayings of the Prophet (SAW),
There is no prayer for the one who does not recite the Opening of the Book. [Saheeh Bukhaaree [Eng. Trans. 1/404 no. 723], Saheeh Muslim [Eng. Trans. 1/214 no. 771]]
Whosoever performs a prayer in which he does not recite the Mother of the Book then it is deficient, it is deficient, it is deficient, it is incomplete. [Saheeh Muslim [Eng. Trans. 1/215 no. 775]]
The prayer is not valid in which 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-Awza`ee and ath-Thawree, it is not obligatory to recite al-Faatihah, rather any portion of the Qur`aan would be sufficient. They based this upon the saying of Allaah,
“And recite what is easy [for you] from the Qur`aan.” [Al-Muzzammil (73): 20]
And the saying of the Prophet (SAW) to the man who prayed badly,
When you stand for pray, say the takbeer and then recite what is easy for you from the Qur`aan. [Saheeh Bukhaaree [Eng. Trans. 1/404 no. 724]]
On top of this, according to ash-Shaafi`ee and a group of the People of Knowledge it is obligatory to recite al-Faatihah in every rak`ah of the prayer. However, another group were of the opinion that it is sufficient to recite it in the majority of the rak`ahs 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 one rak`ah. This latter group took to the literal sense of the hadeeth,
There is no prayer for the one who 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 opinions with regards to the follower’s reciting al-Faatihah:
It is obligatory upon him to recite it in all prayers.
It is upon him not to recite it in all prayers.
He should recite it in those prayers in which the recitation is silent, but not in those prayers in which the recitation is loud.
The point here is not to discuss which is the strongest opinion but to show that al-Faatihah has specific rulings to it that are not shared by any other chapter of the Qur`aan. Allaah Knows best.
The Ruling of Isti`aadhah (Seeking Refuge)
Allaah says,
“Show forgiveness, enjoin what is good and turn away from the foolish. And if an evil suggestion comes to you from Shaytaan then seek refuge with Allaah. Indeed He is All-Hearing, All-Knowing.” [Al-A`raaf (7): 199-200]
“Repel evil by means of what is best. We are best Acquainted with the things that they utter. And say, ‘My Lord! I seek refuge with you from the whisperings of the devils and I seek refuge with you my Lord lest they come near me.’” [Al-Mu`minoon (23): 96-98]
“Repel [evil] with that which is better then indeed the one, between whom and you there was enmity, [will become] as though he was a devoted friend. But none is granted [this quality] except those who are patient and none is granted it save one who possesses a great portion [of high moral character]. And if an evil suggestion comes to you from Shaytaan then seek refuge with Allaah. Indeed He is All-Hearing, All-Knowing.” [Fussilaat (41): 34-46]
These verses command the servant of Allaah to seek refuge with Him from the accursed Shaytaan due to the severe enmity he displays towards mankind and displayed towards their father, Aadam (AS). Allaah says,
“O Children of Aadam! Let not Shaytaan deceive you, as he removed your parents out of Paradise.” [Al-A`raaf (7): 27]
Ibn al-Jawzee said,
Servants of Allaah! Contemplate on the removal of your father, Aadam from Paradise, the home of security and his descent to the home of disgrace and abasement. The reason for this was none other than the accursed Shaytaan. Your Master has prohibited you from obeying him and ordered you to disobey him. Indeed in his obedience lies the Displeasure of ar-Rahmaan and disobeying him necessitates residing in Paradise and the descent of Pleasure.
Allaah, Glorified and Exalted, said, “Shaytaan threatens you with poverty and orders you to immorality.” [Al-Baqarah (2): 268]
So whosoever obeys him, he forsakes him and diverts him from the guidance and opens in his 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,
“Indeed Shaytaan is an open enemy to you so take him as an enemy. He invites his followers only that they may become the denizens of the blazing Fire.” [Faatir (35): 6]
“Will you then take him and his offspring as friends and protectors besides Him while they are open enemies to you? Wretched it is as an exchange for the wrong-doers.” [Al-Kahf (18): 50]
Indeed Shaytaan took an oath saying,
“By Your Might! I will surely misguide them all, except Your chosen slaves amongst them.” [Saad (38): 82-83]
It is for this reason that we have been encouraged to seek refuge with Allaah from the accursed Shaytaan. With regards to reciting the Qur`aan, Allaah says,
“When you wish to read [lit: have read] the Qur`aan then seek refuge with Allaah from the accursed Shaytaan. Indeed he has no power over those who believe and put their trust only in their Lord. His power is only over those who follow him and join partners with Him.” [An-Nahl (16): 99-100]
A group of the reciters and scholars, from amongst them Hamza, ibn Seereen, Ibraaheem an-Nakha`ee and Daawood adh-Dhaahiree, were of the opinion that one seeks refuge after the completion of recitation, taking to the literal sense of this verse. They also stated that the reason for doing so would be to 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 in order to safeguard oneself from the whisperings of Shaytaan. This groups understood the meaning of the verse to be, “when you wish to read the Qur`aan…” in the same sense as the verse,
“When you intend to stand for prayer [lit: have stood for prayer], then wash your faces and forearms…” [Al-Maa`idah (5): 6]
Abu Daawood reports from Abu Sa`eed al-Khudree that,
When the Messenger of Allaah (SAW) stood at night [for prayer, he would commence the prayer] by saying the takbeer and then saying, “SubhaanakAllaahumma wa bihamdika, wa tabarrakasmuka, wa ta`aalaa jadduka, wa laa ilaaha ghayruk.” [You are glorified O Allaah and praised! Your Name is Blessed; Your Majesty is Exalted and none has the right to be worshipped save You.] Then he would say, “laa ilaaha illAllaah” [There is none worthy of worship save You] three times, then he would say, “Allaahu Akbar” three times and then he would say, “A`oodhu billaahi as-Samee` al-Aleem min ash-Shaytaanir Rajeem – min hamzihi wa nafkhihi wa nafthihi” [I take refuge with Allaah, the All-Seeing, the All-Knowing from the accursed Shaytaan: from his madness, arrogance and poetry. The hadeeth is reported by Abu Daawood [Eng. Trans. 1/198 no. 774] and others and it is in ‘Saheeh 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, “Allaahu Akbar Kabeera” [Allaah is the Greatest, very great] three times, “Alhamdulillaahi Katheera” [Praise and thanks be to Allaah, again and again] three times and “SubhaanAllaahi Bukratan wa Aseela” [Glorified is Allaah, morning and evening] three times. Then he said, “Allaahumma innee A`udhubika mina ash-Shaytaan, min hamzihi wa nafkhihi wa 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 da`eef with this wording by Al-Albaanee in ‘Da`eef Abu Daawood’ [no. 160], ‘Da`eef ibn Maajah’ [no. 173] and ‘Irwaa`’ [2/54] However there is a saheeh hadeeth reported by ibn Maajah [no. 808] from ibn Mas`ud that the Messenger of Allaah (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 is authentically reported in Saheeh Muslim that it was said without the repetitions by one of the Companions in prayer upon which the Messenger of Allaah (SAW) said, “wonderful for it [the supplication] is that the doors of heaven were opened for it.”]
The majority of scholars are of the opinion of that isti`aadha is recommended and not obligatory. However it is reported from `Ataa bin Abee Rabaah that it is obligatory to say it within the prayer and outside 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 the Messenger of Allaah (SAW) persisted in uttering it throughout his life and that it serves as a protective barrier from Shaytaan – therefore if an obligation can only be fulfilled by a particular means then that means also becomes an obligation.
Isti`aadha is for the recitation in prayer – this being the opinion of Abu Haneefah and Muhammad. As such it is to be said before one starts reciting al-Faatihah. Shaykh Mashur Hasan Salmaan said,
It is clear that isti`aadha is legislated in every rak`ah [of prayer]. This due to the generality of His saying, “When you wish to read the Qur`aan then seek refuge with Allaah from the accursed Shaytaan.”
This is the most correct opinion of the Shaafi`ee school and declared to be the strongest opinion by ibn Hazm. [Mashur Hasan Salmaan, ‘Al-Qawl al-Mubeen fee Akhta`i 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 a`oodhu (I take refuge) 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 the one you seek refuge with is named m`aadh 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 refuge with Allaah from you.’ He said, ‘indeed you have sought refuge with the Ma`aadh, return and rejoin your family.’ ” [Saheeh Bukhaaree [Eng. Trans. 7/181 no. 181, 182]]
Therefore the meaning of a`oodhu 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 the meaning of as-satar, covering or protection, and the second is that it is derived from the meaning 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 the shade of a tree - `uwwadha. Therefore when this house did `aadha with this tree by being built under its shade the Arabs named it `uwwadh. The same applies to the one who takes refuge 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 a bone and could not be removed, `uwwadha, because of its refusal to be dislodged from the bone. The same applies to the one taking refuge for he sticks firmly to the one he is seeking refuge with and refuses to be distanced.
Both of these opinions are correct for seeking refuge includes both. The one taking refuge seeks protection with the one he is seeking refuge with and sticks firmly to him. His heart attaches itself to him and holds firm just as the child sticks close to its father when threatened by an enemy. Thsame applies to the one taking refuge for he flees from his enemy 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 believer surpasses and is beyond these descriptions, for these serve only as examples and representations. As for that which is established in the heart in its taking refuge, holding fast to and its throwing itself before its Lord, its need of Him and its submission and humility 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 for they cannot truly be understood except through experiencing them. This is similar to the case of one trying to describe the pleasure of sexual intercourse to one who is impotent and feels no sexual urges. No matter how much you describe it and how many examples you give, 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 descriptions completely.
If it is asked: When one is commanded to take refuge with Allaah why does the form of the command carry a seen and taa`? For example in His saying,
“Seek protection (fasta`idh) with Allaah from the Accursed Shaytaan.” [an-Nahl (16):98]
Yet one says, ‘I take refuge (a`oodhu)’ and ‘I took refuge (ta`awwadhtu)’ without including the seen and taa`?
The reply is: the seen and taa` are grammatically used to denote a person’s seeking something. Therefore when one says, ‘asta`eedhu with Allaah’ he is saying, ‘I seek refuge with Him.’ When he says, ‘astaghfirullaah’ he is saying, ‘I seek the forgiveness of Allaah.’
Hence when the person says, ‘I take refuge (a`oodhu) with Allaah’ he is actually implementing and realising what he seeks because he sought refuge and protection with Allaah. 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 holding firmly to Him then he says the verb that denotes this rather than saying the verb that denotes that he only seeks this.
The opposite is true for the saying, ‘astaghfirullaah’ (I seek the forgiveness of Allaah) for in this 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 statement is, ‘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 with Allaah from the Accursed Shaytaan” and, “I take refuge with Allaah’s perfect words” and, “I take refuge with the Might and Power of Allaah” saying, ‘a`oodhu’ rather than ‘asta`eedhu.’
Indeed this is what Allaah taught him to say with His words,
“Say: I take refuge with the Lord of Daybreak” [al-Falaq (113): 1]
“Say: I take refuge with the Lord of Mankind.” [an-Naas (114): 1]
Employing the word ‘a`oodhu’ rather than ‘ast`eedhu.’ [Ibn al-Qayyim, ‘Badaa`i al-Fawaa`id’ [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 Shaytaan has clung to the firm Rope of Allaah. I take refuge with Allaah from all sins and actions of transgression! I take refuge with Allaah from misguidance and treachery! I take refuge with Allaah from the Displeasure of ar-Rahmaan!
O My brother! Know that when the servant clings to the rope of the created king he is saved from the evil of the oppressors. Therefore it far more befitting and appropriate for the one who takes refuge with the Lord of the Universe from the accursed enemy, Shaytaan, that he be saved. [Ibn al-Jawzee, ‘Bustaan al-Waa`idheen’ [pg. 26]]
There are a number of texts showing us the virtue of isti`aadha:
1. Bukhaaree reports from Sulaymaan ibn Sarad (RA) that,
Two men abused each other in the presence of the Prophet (SAW) while we were sitting with him. One of the two abused the other while in a state of rage, his face red. The Prophet (SAW) said, “I know a statement that if he were to say, what he is experiencing would leave him. If only he were to say, ‘I take refuge with Allaah from the accursed Shaytaan.’” [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 with Allaah from the satans from amongst men and jinn.” I said, ‘are their satans amongst men?’ He replied, “yes.” [Ahmad [5/178]. The hadeeth has two routes of narration both which are weak as mentioned in Muqbil bin Haadee, ‘Takhreej Tafseer ibn Katheer’ [1/98]]
3. Abu Daawood reports from ibn Abbaas (RA) that the Messenger of Allaah (SAW) said,
If anyone seeks refuge with [you] for the sake of Allaah then grant him refuge. If any asks of you for the sake of Allaah then grant his request. [Abu Daawood [Eng. Trans. 3/1416 no. 5089]. It is saheeh. Refer to al-Albaanee, ‘as-Saheehah’ [no. 253]; ‘Saheeh Abu Daawood’ [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 indeed Shaytaan 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.
From the manners that Islaam has taught us is to begin all of our actions by mentioning the Name of Allaah first. The purpose behind this far-reaching and manifold:
Ibn al-Qayyim explained this final point further in ‘al-Fawaa`id’,
Allaah says, "there is not a single thing except that its depositories and treasures are with Us." [Al-Hijr (15): 21]
This verse comprises a [great] treasure from the treasures [of the Qur`aan], this being that nothing is sought except from the One Who possesses its depositories and treasures, the One 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 over them.
The saying of Allaah, "and that to your Lord is the final goal." [An-Najm (53): 42]
Comprises an immense treasure, this being that every desired objective that is not desired for His sake and is not connected [in any form or fashion] to Him then it is temporary and soon to disappear for its final goal is not with Him. The final goal lies only with the One to Whom all matters find their conclusion, terminating at His creation, Will, Wisdom and Knowledge. 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 and severed. Every heart that does not reach Him is wretched, veiled from achieving its success and happiness.
Therefore Allaah has gathered everything that could be desired from Him in His saying, "there is not a single thing except that its depositories and treasures are with Us." [Al-Hijr (15): 21]
And He has gathered everything that is done for His sake in His saying, "and that to your Lord is the final goal." [An-Najm (53): 42]
Therefore there is nothing beyond Allaah that deserves to be sought and nothing finds its conclusion with other than Him.
The baa (with) is known as the baa of isti`aanah or seeking help and support, meaning that the servant is 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 Beautiful Names.
"Allaah" He is the Lord and the One Who is worshipped, the One deserving of being singled out for worship 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, "Alif Laam Raa. This is a Book which We sent down to you in order that you might lead mankind out of darkness into the light by the permission of their Lord, to the Path of the All-Mighty, the one worthy of all praise: Allaah, to who belongs everything that is in the heavens and the earth." [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 explanation and clarification of what has preceded. [Ibn Uthaymeen, ‘Explanation of the Three Fundamental Principles of Islaam’ [pg. 36]]
The action that the servant intends to do has been omitted in the sentence in order to generalise the statement [known as the basmallaah]. Hence no matter what the servant intends to do, the basmallaah is applicable to it. We also understand that the action is to come at the end of the sentence for two vital reasons:
Therefore it is as if the servant is saying ‘I seek the help of Allaah with every Name of His, the Most Beneficent, 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 may Shaytaan perish for when you say this Shaytaan becomes exultant and grows in stature and says, ‘it was by my power that I injured him.’ But when you say, ‘with the Name of Allaah’ he becomes humiliated and grows small until 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 declared saheeh by al-Albaanee in ‘Saheeh Abu Daawood’ [no. 4168]. Muqbil bin Haadee said that the isnaad of Ahmad contains the narrators of the Saheeh]
2. Abu Daawood reports from Abu Hurayrah that the Messenger of Allaah (SAW) said,
There is no wudu for the one who does not [commence] by mentioning the Name of Allaah. [Abu Daawood [Eng. Trans. 1/26 no. 101] and it is saheeh as in ‘Saheeh Abu Daawood’ [no. 92]]
3. Bukhaaree reports from ibn Abbaas (RA) that the Messenger of Allaah (SAW) said,
If, when one of you wishes to go to his wife [for sexual intercourse] says, ‘With the Name of Allaah, O Allaah! Protect us from the Shaytaan and keep the Shaytaan away from what You will provide us.’ Then if it is decreed that they should have a child out of that act then the Shaytaan will never be able to harm him. [Saheeh Bukhaaree [Eng. Trans. 1/105 no. 143], Saheeh Muslim [Eng. Trans. 2/731 no. 3361]]
4. Al-Khateeb reports from Abu Hurayrah (RA) that the Messenger of Allaah (SAW) said,
Every important matter that is not begun with, ‘with the Name of Allaah’ is deprived of good. [As-Subkee, ‘Tabaqaat ash-Shaafi`iyyah’ [1/6] and others. Al-Albaanee ruled it to be da`eef jiddan in ‘Irwaa’ [no. 1]]
Ibn Mas`ud said,
Whosoever wishes to the saved from the nineteen Angels over Hellfire then let him recite with the Name of Allaah, Most Beneficient, Most Merciful.
* * *
The scholars are agreed that the basmallaah comprises part of the verse of Surah an-Nahl wherein Allaah says,
"She said: O eminent ones, indeed to me has been delivered a noble letter. Indeed it is from Sulaymaan and it [reads], ‘with the Name of Allaah, the Most Beneficent, the Most Merciful.’" [An-Naml (27): 29-30]
However the scholars have differed as to whether or not this statement comprises a verse of the Qur`aan 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, Sa`eed bin Jubair, Makhool, az-Zuhree, Abdullaah bin Mubaarak, ash-Shaafi`ee, Ahmad – in one of the reports from him, Ishaaq bin Rahwayyah and Abu Ubayd al-Qaasim bin Salaam.
2. That it is not a verse of any Surah of the Qur`aan 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 ibn Abbaas (RA) that
The Messenger of Allaah (SAW) did not use to know the beginning and end of a Surah until ‘with the Name of Allaah, Most Beneficent, Most Merciful’ was revealed. [Abu Daawood [Eng. Trans. 1/202 no. 787]. Ibn Katheer says that its isnaad is saheeh and it is in ‘Saheeh Abu Daawood’ [no. 707]]
3. That it is a verse of al-Faatihah but not of any other Surah or it is part of the first verse of every Surah.
This is another opinion reported from ash-Shaafi`ee but it is ghareeb.
4. That it is an independent verse of the Qur`aan heading every Surah but not actually part of that Surah.
This is the opinion of Daawood and Ahmad in the second of the two reports from him. Abu Bakr ar-Raazee also relates this from Abu al-Hasan al-Karkhee and these two are from the greatest of the Hanafi scholars.
As regard to whether one should recite it loudly in prayer then the fiqh of this branches off from the difference mentioned above.
So those who follow the second and fourth opinions are not of the view that one recites it loudly. Indeed Maalik was of the opinion that one does not recite it at all, depending upon the literal sense of the following hadeeth and its likes,
The Messenger of Allaah (SAW) used to commence his prayer by saying the takbeer and reciting, ‘all praise and thanks are due to Allaah.’ [Saheeh Muslim [Eng. Trans. 1/258 no. 1005] from Aa`ishah (RA)]
As for those who follow the first opinion then they differ falling into two opinions:
1. That one recites it loudly as it is a part of al-Faatihah and therefore it should be recited in the same way as the rest of the Surah.
This is the view of a group of the Sahaabah, and a number of the scholars after them, from amongst them ash-Shaafi`ee.
Al-Haakim reports from ibn Abbaas (RA) that,
The Messenger of Allaah (SAW) recited, ‘with the Name of Allaah, Most Beneficent, Most Merciful’ loudly. [Mustadrak [1/326 no. 750], wherein he said that it was saheeh. However az-Zayla`i said in ‘Nasb ar-Raayah’ [1/345] that its isnaad contains Abdullaah bin `Amr bin Hisaan about who Alee bin al-Madeenee said that he used to fabricate ahaadeeth. Adh-Dhahabee mentioned the same in his ‘Talkhees.’]
Bukhaaree reports from Anas bin Maalik (RA) that he said in reply to one who asked him about the recitation of the Messenger of Allaah (SAW),
His recitation would be elongated, then he recited ‘with the Name of Allaah, Most Beneficent, Most Merciful’ elongating bismillaah, elongating ar-Rahmaan and elongating ar-Raheem. [Saheeh Bukhaaree [Eng. Trans. 6/513 no. 566]]
Abu Daawood reports from Umm Salamah (RA) that she said,
The Messenger of Allaah (SAW) used to cut his recitation at each verse [pausing before going on to the next. He would recite], ‘with the Name of Allaah, Most Beneficent, Most Merciful’ [then] ‘all praise and thanks are due to Allaah the Lord of the Universe,’ [then], ‘the Most Beneficent, the Most Merciful’ [then], ‘Master of the Day of Judgement.’ [Sunan Abu Daawood [Eng. Trans. 3/1120 no. 3990]. Ad-Daarqutnee said that it has a saheeh isnaad 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 the Sahaabah, 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 each other, and all praise is due to Allaah, for they are agreed that the prayer of the one who recites loudly or silently is valid.
The meaning of hamd is praise and extolling. It also carries the meaning of ridaa, or pleasure and is the opposite of dhamm, or blame. Its meaning is more general and inclusive than that of shukr, or giving thanks, 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 as a spontaneous action of dhikr. It is in this respect that ibn Abbaas (RA) said, "al-Hamdulillaah is the statement of every thankful [servant]."
Hence it is due to the comprehensiveness of this word that we find the Prophets showing gratitude in the Qur`aan by expressing hamd. Allaah commanded Nuh (AS) saying,
"Say: All praises and thanks are due to Allaah Who saved us from an oppressive people." [Al-Mu`minoon (23): 28]
Ibraaheem (AS) said,
"All praises and thanks are due to Allaah Who gave me Ismaa`eel and Ishaaq in my old age." [Ibraaheem (14): 39]
Daawood (AS) and Sulaymaan (AS) said,
"All praises and thanks are due to Allaah Who has preferred us above many of His believing servants." [An-Naml (27): 15]
Allaah commanded our Prophet (SAW) saying,
"Say: All praises and thanks are due to Allaah Who has not begotten a son…" [Al-Israa` (17): 111]
The People of Paradise will say,
"All praises and thanks are due to Allaah Who has removed from us all grief." [Faatir (35): 34]
"And the close of their supplication will be: All praises and thanks are due to Allaah, the Lord of the Universe." [Yunus (10): 10]
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 by the tongue whereas thanks can be expressed by the tongue, heart and limbs. Thanks with the tongue is done by praising the Bestower of Blessings. Thanks by the limbs is done by acting in obedience to Him and abandoning actions of disobedience. Thanks in the heart is done by recognising the magnitude of the 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 and shukr 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,
Indeed Allaah is Pleased at His servant when he eats some food and praises Him for it or when 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 virtuous than it."
2. Ibn Maajah reports from Anas bin Maalik that the Prophet (SAW) said,
Allaah does not grant a servant a favour for which he says al-Hamdulillaah except that what he offered [of praising] is better and more virtuous than what he took [of the favour]. [Ibn Maajah [no. 3805] and it was declared hasan by al-Albaanee in ‘Saheeh ibn Maajah’ [no. 3067]]
Al-Bayhaqee commented on this by saying,
This is because the servant does not attain [the station] of praising and thanking Allaah except by His tawfeeq. Therefore the greater excellence [of his praising Allaah as compared to the initial blessing that Allaah bestowed upon him] is by virtue of his being blessed with the [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 of Allaah (SAW) said,
If the entire world along with its contents were to be in the hand of a man from my nation and then he were to say al-Hamdulillaah, then al-Hamdulillaah would be better than [what his hand contained]. [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 been given this statement and utters it. Therefore this statement is better than the world because the world is soon to perish whereas the statement will endure for it is from those righteous deeds that remain. Allaah said,
"The righteous deeds that last are better in the Sight of your Lord, for reward and better for resort." [Maryam (19): 76]
4. Ibn Maajah reports from ibn Umar that the Messenger of Allaah (SAW) said,
A servant from amongst the servants of Allaah said. ‘O my Lord! To You belongs all praise and thanks as is required due to the magnificence of Your Face and greatness of Your Authority.’ This confused the two [recording] Angels and they did not know how to record it. So they ascended to the heaven and said, ‘O our Lord! Your servant has said a statement and we do not know how to record it.’ Allaah, the Mighty and Magnificent asked, despite the fact that He already knows what His servant said, ‘what did my servant say?’ They reply, ‘O Lord! He said: O my Lord! To You belongs all praise and thanks as is required due to the magnificence of Your Face and greatness of Your Authority.’ Allaah then said to them, ‘record it for my servant as he said it, then when He meets Me, I will reward him for it.’ [Sunan ibn Maajah [no. 3801]. Albaanee ruled it to be da`eef as in ‘Da`eef ibn Maajah’ [no. 829]. Al-Busayree said in ‘az-Zawaa`id,’ "Its isnaad contains Qudaamah bin Ibraaheem whom ibn Hibbaan mentioned in ‘ath-Thiqaat’. It also contains Sadaqah bin Basheer and I have seen no one who disparaged him or authenticated him."]
5. Muslim reports from Abu Musaa al-Ash`aree that the Messenger of Allaah (SAW) said,
Purity is half of faith. [The statement] al-Hamdulillaah fills the scales and [the statement] SubhaanAllaah wal-Hamdulillaah fills what is between the heaven and the earth. [Saheeh Muslim [Eng. Trans. 1/147 no. 432]]
6. At-Tirmidhee reports from Jaabir bin Abdullaah that the Messenger of Allaah (SAW) said,
The most excellent dhikr is [the statement] laa ilaaha illallaah and the most excellent supplication is [the statement] al-Hamdulillaah. [Sunan at-Tirmidhee [no. 3623]. It was declared 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 I praised my Lord, the Blessed and Exalted, with?" He replied, "of course! Indeed your Lord loves praise." [Muqbil bin Haadee ruled the isnaad to be munqati` in his ‘Takhreej `alaa Tafseer ibn Katheer’ [1/47]]
In the verse the word hamd has been preceded by the definite article al, the reason for this is to include all the different manners of praise and specify them to Him, and it is an extolling with which Allaah has praised Himself and ordered His servants to praise Him with. This meaning is further expressed in the hadeeth in which the Prophet (SAW) said,
O Allaah! To You belongs all praise and thanks in its entirety, to you belongs the dominion in its entirety, in Your hand is all goodness in its entirety and to You returns the affair in its entirety. [Ibn Abee ad-Dunya from the hadeeth of Anas. Al-Bayhaqee from the hadeeth of Sa`d bin Abee Waqqaas and Abu Sa`eed al-Khudree]
Therefore by saying al-Hamdulillaah, the servant is praising and thanking Allaah Alone due to His greatness, unity, perfection, His Beautiful Names and Attributes and His innumerable favours and blessings that none can encompass save He. It is indeed an amazing statement that encompasses something that volumes would be unable to express and created intellects unable to enumerate! All 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 is mention that from amongst the ‘where’s’ are the heavens and the earth - in His saying,
‘And His is all the praises and thanks in the heavens and the earth.’ [Rum (30): 18]
And in Surah Qasas there is mention that from amongst the ‘when’s’ are in this world and in the Hereafter - in His sayings,
‘And He is Allaah, none has the right to be worshipped besides Him. To Him belongs all praise in the beginning (i.e. this world) and in the end (i.e. the Hereafter).’ [Qasas (28): 70]
And He said in the beginning of Surah Saba`a,
‘His is all the praise in the Hereafter, and He is the All-Wise, All-Aware.’ [Saba`a (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, for example it is said rabb ad-daar or the master of the house, similarly in the Qur`aan it is mentioned that Yusuf (AS) said to one of the inmates of prison,
"Mention me in the presence of your master." [Yusuf (12): 42]
Likewise it is mentioned in the famous hadeeth of Jibreel, when the Prophet (SAW) listed some of the signs of the Hour,
…When the slave-girl gives birth to her master (rabbatahaa) [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 and means the One Who nurtures and sustains all of His servants through regulating the affairs and granting all types of favours and blessings. More specifically He is the One Who nurtures and sustains his sincere friends by correcting and purifying their hearts, souls and manners. This is why their supplications 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, meaning everything aside from Allaah, by the very fact of His creating them, and His preparing for them all that they need and His favouring them with great blessings which if removed would also remove any possibility of the creation surviving. Therefore every blessing they possess then it is from Him, the Exalted.
His sustaining His creation is of two types: General and Specific. As for the general then it is His creating the Creation and granting them provisions, and guiding them to that which would benefit them in order to have them survive in this world. As for the specific then it is His sustaining His friends with faith and making them conform to it, perfecting and completing it for them, repressing all that would make them turn away from it, bridling any hindering factors that may be set up between them and Him, and safe-guarding them from all evil. It is possible that the reason behind the fact that most of the supplications made by the 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 of aalam 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 four categories: Mankind, Jinn, Angels and Satans. The term aalam does not refer to the animal kingdom 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 as stated by Qataadah and at-Tabaree. Therefore mankind is an aalam and likewise every individual race amongst them would be an aalam also, just as each generation of that race would be an aalam. Similarly the Jinn are an aalam etc…
Some of the scholars stated that al-aalam [world, pl. aalameen] is derived from al-allaamah or sign because the existence of the world is a sign, without doubt, of the existence of its Creator who is described with perfect and magnificent Attributes. The Exalted said,
‘Indeed in the creation of the heavens and the earth and the change of the night and day are signs (aayaat) for the people of understanding.’
And in the language aayah means allaamah.
However in another place in the Qur`aan, Allaah Himself has indicated its meaning,
‘Pharaoh said: and what is the Lord of the Aalameen? He (Moses) said: the Lord of the heavens and the earth and what is between them.’ [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, the heavens and the earth and whosoever is in them and whatsoever is between them – that which 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 Tawheed, is that the Lord, Blessed and Exalted, is distinct from His creation and not everywhere. [Ibn al-Qayyim, ‘Madaarij as-Saalikeen’ [1/84]] This is an issue which the Salaf of this nation were unanimously 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 as are all blessings. He is completely Self-Sufficient, and the creation is in total need of Him Alone for everything.
These are two descriptions of Allaah the Exalted and two of the Names from amongst His Beautiful Names 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 that extends to all of the creations in this world and to the believers in the Hereafter. Ar-Raheem on the other 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 from Eesa, as mentioned by ibn Katheer and others, also indicates this - that he (upon him and our Prophet be peace and blessings) said,
Ar-Rahmaan: the One Who shows Mercy in this world and the Hereafter. Ar-Raheem: the One Who shows Mercy in the Hereafter. [Footnote Pending]
Allaah the Exalted also points to what we have mentioned when He said,
‘Then He rose over the Throne, ar-Rahmaan’ [Al-Furqaan (25): 59]
‘Ar-Rahmaan rose over the Throne.’ [Taa Haa (20): 5]
So he mentioned the Istawaa (Rising over the Throne) with His Name Ar-Rahmaan so as to embrace the whole of His creation with his Mercy as was stated by ibn Katheer. Likewise is His saying,
‘Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except ar-Rahmaan’ [Al-Mulk (67): 19]
meaning: from his Mercy to His creation is his kindness to the birds and His holding them in the sky while they are spreading out their wings and folding them in. And from the clearest evidences pertaining to this is His saying,
‘Ar-Rahmaan. He taught the Qur`aan…so which of the favours of your Lord will you two deny?’ [Ar-Rahmaan (55): 1-13]
And He said,
‘And He is Ever Most Merciful (Raheem) to the believers’ [Al-Ahzaab (33): 43]
and hence particularised His name ar-Raheem to them. So if it asked: ‘how is it possible to reconcile what you have thus far established with his (SAW) saying in the supplication,
‘The Rahmaan of the world and the 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 this isnaad in ‘Targheeb wat Tarheeb’ [2/616], "al-Hakm is abandoned, accused." Refer to Muqbil 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 included in this world as well. So the meaning of ‘the Raheem of them’ would be ‘His Mercy to the believers in them’. And the evidence that He is Raheem to the believers in this world as well [as the Hereafter] is that this is the literal meaning of His, the Exalted’s saying,
‘He is the One who sends His Blessings (salaah) upon you, and His Angels so as to lead you out of the darkness to the light, and He is Ever Most Merciful (Raheem) to the believers.’ [Al-Ahzaab (33): 43]
Because His salaah upon them, the salaah of His Angels and His leading them out of the darkness to the light is Mercy to them in this world, even though it be the reason for Mercy in the Hereafter as well. And similar to this in meaning is His saying,
‘Allaah has forgiven the Prophet, the Muhaajiroon and the Ansaar who followed him in the time of distress after the hearts of a group of them had nearly deviated [from the Right Path], but He accepted their repentance. Certainly He is Full of Kindness to them, Most Merciful (Raheem).’ [At-Tawbah (9): 117]
For the Mercy is linked to the event that befell the Prophet, the Muhaajiroon and the Ansaar, and also His forgiving them was Mercy in this world even though it be the reason for Mercy in the Hereafter as well. The Knowledge [of what is correct] lies with Allaah. [The above discussion is taken entirely from ash-Shanqeetee, ‘Adwaa al-Bayaan’ [1/31-32]]
In Allaah’s mentioning His Names, ar-Rahmaan and ar-Raheem, after mentioning ‘Lord of the Universe’ lies an example of encouragement following admonition such that the servant combines in himself a sense of dread as well as hope. Examples of this method are abundant in the Qur`aan and Sunnah. For example His sayings,
"Inform My servants that it is I Who is the Forgiving, the Merciful and that it is My punishment that is the painful torment." [Al-Hijr (15): 49-50]
"The forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance." [Ghaafir (40): 3]
Abu Hurayrah (RA) reports that the Prophet (SAW) said,
If the believers knew of the punishment of Allaah then none would hope to attain His Paradise. If the disbelievers knew the full extent of the Mercy of Allaah then none would despair of entering His Mercy. [Saheeh Muslim [Eng. Trans. 4/1438 no. 6636]]
The reciters have two different ways of reciting the first word of this verse, both of which have been reported via continuous (mutawaatir) transmission from the Prophet (SAW) as well as Abu Bakr and 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 any of the creation who before then used to be kings on earth, vying with each other for power and dominion, 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 they are powerless and humiliated and that Grandeur, Power and Authority belongs in its entirety to Him Alone. Allaah says,
"That Day when they will all come out, nothing of them will be hidden from Allaah. Whose is the kingdom this Day? It belongs to Allaah, the One, the Irresistible!" [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 one else. No one will be able to voice an opinion or enforce a ruling as they used to do on this world. Allah says,
"That Day on which the Spirit and the Angels will stand forth in rows, none shall speak except he whom the Most Beneficent allows and he will speak only that which is correct and true." [An-Naba`a (78): 38]
"All voices will be humbled for the Most Beneficent and nothing shall you hear but the low sound of their footsteps." [Taa Haa (20): 108]
"They cannot intercede except for one with whom He is pleased." [Al-Anbiyaa (21): 28]
Both recitations, of course, carry sound and good meanings however it is possible to argue that the first reading has the most comprehensive meaning as it is not possible to have sovereignty and kingship without possession, whereas there can be ownership without kingship. Similarly it is the king who will enjoin laws upon the owner as to how he should regulate his possession. Allaah also says,
"His will be the kingdom on the Day that the trumpet is blown." [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 that these 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 the completeness and perfection of His Kingship, Justice and Wisdom, just as it will become totally clear that the sovereignty of the creation has been severed to the extent that the kings, ministers, the slaves and free-born will all be made the same. All of them yielding to His Greatness, rendered in complete submission to His Magnificence, expectant of His recompense, hoping for His reward and fearing His punishment. This is why His Kingship was fortified by mentioning it in this context, otherwise He is Master 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 the Essence 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 of dawn and sunset. It can also refer to a particular portion of time or hour in a day as in His saying,
"This day have I perfected your religion for you, completed my favour upon you and chosen for you Islaam as your religion." [Al-Maa`idah (5): 3]
It can also refer to periods of time greater than one day as in His sayings,
"He arranges each matter from the heaven to the earth; then it will ascend to Him in a Day the extent of which is a thousand years of those which you count." [As-Sajdah (32): 5]
"The Angels and the Spirit ascend to Him during a day the extent of which is fifty thousand years." [al-Ma`aarij (70): 4]
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The word deen here means reckoning or recompense and it is in this sense that the word is employed in His saying,
"On that Day Allaah will pay them their deen in truth." [An-Nur (24): 25]
meaning: the recompense of their actions with complete justice. Allaah also said,
"Then when we have died and become dust and bones, we will indeed be recompensed." [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 recompense them for their actions, if they were good then it will be good, if they were bad then it will be bad except for that which He Forgives for indeed the only order [on that Day] will be His order,