AL-FATIHAH
AND THE PRAYER
Muslim recorded that Abu Hurayrah said that the Prophet said,
«
مَنْ صَلَّى صَلاَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهْىَ خِدَاجٌ -
ثَلاَثًا - غَيْرُ تَمَامٍ " . »
(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,
«
قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي
نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:
﴿ ٱلۡحَمۡدُ لِلَّهِ رَبِّ
ٱلۡعَـٰلَمِينَ ﴾ ،قَالَ اللهُ: حَمِدَنِي عَبْدِي
وَإِذَا قَالَ:
﴿ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾ ، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:
﴿ مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴾ ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً:
فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾ ، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي
مَا سَأَلَ، فَإِذَا قَالَ:
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ -
صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا
ٱلضَّآلِّينَ ﴾ ، قَالَ اللهُ: هذَا لِعَبْدِي
وَلِعَبْدِي مَا سَأَلَ »
(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,
﴿ ٱلۡحَمۡدُ لِلَّهِ رَبِّ
ٱلۡعَـٰلَمِينَ ﴾
(All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.' When the servant says,
﴿ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
(The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,
﴿ مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴾
(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,
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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,
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ • صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ
ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ ﴾
(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,
﴿ وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا
تُخَافِتۡ بِہَا وَٱبۡتَغِ بَيۡنَ ذَٲلِكَ سَبِيلاً۬ ﴾
(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,
﴿ وَقُرۡءَانَ ٱلۡفَجۡرِۖ إِنَّ قُرۡءَانَ
ٱلۡفَجۡرِ كَانَ مَشۡہُودً۬ا ﴾
(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,
« مَنْ
صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ »
(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,
«
لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ »
(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,
«
لَا تُجْزِئُ صَلَاةٌ لَا يُقْرَأُ فِيهَا بِأُمِّ الْقُرآنِ »
(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.
THE
TAFSIR OF ISTI`ADHAH (SEEKING REFUGE)
Allah said,
﴿ خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ
وَأَعۡرِضۡ عَنِ ٱلۡجَـٰهِلِينَ • وَإِمَّا
يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۚ إِنَّهُ ۥ
سَمِيعٌ عَلِيمٌ ﴾
(Show forgiveness, enjoin what is good, and stay away from the
foolish (i.e. don't punish them). And if an evil whisper comes to you from
Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing)
(7:199-200),
﴿ ٱدۡفَعۡ بِٱلَّتِى هِىَ أَحۡسَنُ
ٱلسَّيِّئَةَۚ نَحۡنُ أَعۡلَمُ بِمَا يَصِفُونَ • وَقُل رَّبِّ
أَعُوذُ بِكَ مِنۡ هَمَزَٲتِ ٱلشَّيَـٰطِينِ • وَأَعُوذُ بِكَ
رَبِّ أَن يَحۡضُرُونِ ﴾
(Repel evil with that which is better. We are Best-Acquainted
with things they utter. And say: "My Lord! I seek refuge with You from the
whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You,
My Lord! lest they should come near me.'') (23:96-98) and,
﴿ وَلَا تَسۡتَوِى ٱلۡحَسَنَةُ وَلَا
ٱلسَّيِّئَةُۚ ٱدۡفَعۡ بِٱلَّتِى هِىَ أَحۡسَنُ فَإِذَا ٱلَّذِى بَيۡنَكَ
وَبَيۡنَهُ ۥ عَدَٲوَةٌ۬ كَأَنَّهُ ۥ وَلِىٌّ حَمِيمٌ۬ • وَمَا يُلَقَّٮٰهَآ إِلَّا ٱلَّذِينَ صَبَرُواْ وَمَا
يُلَقَّٮٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ۬ • وَإِمَّا
يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُ ۥ هُوَ
ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾
(Repel (an evil) with one which is better, then verily he with
whom there was enmity between you, (will become) as though he was a close
friend. But none is granted it except those who are patient ـ and none is
granted it except the owner of the great portion (of happiness in the
Hereafter, i.e. Paradise and of a high moral character) in this world. And if
an evil whisper from Shaytan tries to turn you away (O Muhammad) (from doing
good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.)
(41:34-36) These are the only three Ayat that carry this meaning. Allah
commanded that we be lenient human enemy, so that his soft nature might make
him an ally and a supporter. He also commanded that we seek refuge from the
satanic enemy, because the devil does not relent in his enmity if we treat him
with kindness and leniency. The devil only seeks the destruction of the Son of
Adam due to the vicious enmity and hatred he has always had towards man's
father, Adam. Allah said,
﴿ يَـٰبَنِىٓ ءَادَمَ لَا يَفۡتِنَنَّڪُمُ
ٱلشَّيۡطَـٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ ﴾
(O Children of Adam! Let not Shaytan deceive you, as he got your
parents ﴿Adam and Hawwa' (Eve)﴾ out of Paradise)
(7:27),
﴿ إِنَّ ٱلشَّيۡطَـٰنَ لَكُمۡ عَدُوٌّ۬
فَٱتَّخِذُوهُ عَدُوًّاۚ إِنَّمَا يَدۡعُواْ حِزۡبَهُ ۥ لِيَكُونُواْ مِنۡ
أَصۡحَـٰبِ ٱلسَّعِيرِ ﴾
(Surely, Shaytan is an enemy to you, so take (treat) him as an
enemy. He only invites his Hizb (followers) that they may become the dwellers
of the blazing Fire) (35:6) and,
﴿ أَفَتَتَّخِذُونَهُ ۥ وَذُرِّيَّتَهُ ۥۤ
أَوۡلِيَآءَ مِن دُونِى وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّـٰلِمِينَ
بَدَلاً۬ ﴾
(Will you then take him (Iblis) and his offspring as protectors
and helpers rather than Me while they are enemies to you What an evil is the
exchange for the Zalimun (polytheists, and wrongdoers, etc)) (18:50).
The devil assured Adam that he wanted to advise him, but he was
lying. Hence, how would he treat us after he had vowed,
﴿ فَبِعِزَّتِكَ لَأُغۡوِيَنَّهُمۡ
أَجۡمَعِينَ • إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ ﴾
("By Your might, then I will surely, mislead them all.
Except Your chosen servants among them (i.e. faithful, obedient, true believers
of Islamic Monotheism).'') (38:82-83)
Also, Allah said,
﴿ فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ
فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّيۡطَـٰنِ ٱلرَّجِيمِ ﴾
﴿ إِنَّهُ ۥ لَيۡسَ لَهُ ۥ سُلۡطَـٰنٌ عَلَى
ٱلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَڪَّلُونَ • إِنَّمَا سُلۡطَـٰنُهُ ۥ عَلَى ٱلَّذِينَ
يَتَوَلَّوۡنَهُ ۥ وَٱلَّذِينَ هُم بِهِۦ مُشۡرِكُونَ ﴾
(So when you﴿ want to﴾ recite the
Qur'an, seek refuge with Allah from Shaytan, the outcast (the cursed one).
Verily, he has no power over those who believe and put their trust only in
their Lord (Allah). His power is only over those who obey and follow him
(Satan), and those who join partners with Him.) (16:98-100).
SEEKING
REFUGE BEFORE RECITING THE QUR'AN
Allah said,
﴿ فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ
فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّيۡطَـٰنِ ٱلرَّجِيمِ ﴾
(So when you﴿ want to﴾ recite the Qur'an, seek refuge with Allah from
Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur'an.
Similarly, Allah said,
﴿ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ
فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ ﴾
(When you intend to offer As-Salah (the prayer), wash your faces
and your hands (forearms)) (5:6) meaning, before you stand in prayer, as
evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id
Al-Khudri said, "When the Messenger of Allah would stand up in prayer at
night, he would start his prayer with the Takbir (saying "Allahu Akbar'';
Allah is Greater) and would then supplicate,
« سُبْحَانَكَ
اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ
غَيْرُكَ »
(All praise is due to You, O Allah, and also the thanks. Blessed
be Your Name, Exalted be Your sovereignty, and there is no deity worthy of
worship except You.)
He would then say thrice,
«
لَا إِلَهَ إِلَّا اللهُ »
ثَلَاثًا
(There is no deity worthy of worship except Allah,).
He would then say,
«
أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ
هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ »
(I seek refuge with Allah, the Hearing, the Knowing, from the
cursed Satan, from his coercion, lures to arrogance and poems.).''
The four collectors of the Sunan recorded this Hadith, which
At-Tirmidhi considered the most famous Hadith on this subject.
Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said
that his father said, "When the Messenger of Allah started the prayer, he
said,
«
اللهُ أَكْبَرُ كَبِيرًا - ثَلاَثًا - الْحَمْدُ للهِ كَثِيرًا - ثَلاَثًا -
سُبْحَانَ اللهِ بُكْرَةً وَأَصِيلًا - ثَلاَثًا - اللَّهُمَّ إِنِّي أَعُوذُ بِكَ
مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ »
(Allah is the Greater, truly the Greatest (thrice); all praise
is due to Allah always (thrice); and all praise is due to Allah day and night
(thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz,
Nafkh and Nafth.).'' `Amr said, "The Hamz means asphyxiation, the Nafkh
means arrogance, and the Nafth means poetry.'' Also, Ibn Majah recorded that
`Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata' bin As-Sa'ib said
that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet
said,
« اللَّهُمَّ إِنِّي
أَعُوذُ بِكَ مِنَ الشَّيطَانِ الرَجِيمِ وَهَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ »
(O Allah! I seek refuge with You from the cursed devil, from his
Hamz, Nafkh and Nafth.)
He said, "The
Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.''
SEEKING
REFUGE WITH ALLAH WHEN ONE IS ANGRY
In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna
Al-Mawsili reported that Ubayy bin Ka`b said, "Two men disputed with each
other in the presence of the Messenger of Allah and the nose of one of them
became swollen because of extreme anger. The Messenger of Allah said,
«
إِنِّي لَأَعْلَمُ شَيْئًا لَوْ قَالَهُ لَذَهَبَ عَنْهُ مَا يَجِدُ: أَعُوذُ
بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ »
(I know of some words that if he said them, what he feels will
go away, 'I seek refuge with Allah from the cursed Satan.')''
An-Nasa'i also recorded this Hadith in his book, Al-Yawm
wal-Laylah.
Al-Bukhari recorded that Sulayman bin Surad said, "Two men
disputed in the presence of the Prophet while we were sitting with him. One of
them was cursing the other fellow and his face turned red due to anger. The
Prophet said,
«
إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ
قَالَ: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ »
(I know of a statement which if he said it, will make what he
feels disappear, `I seek refuge with Allah from the cursed Satan.') They said
to the man, `Do you not hear what the Messenger of Allah is saying' He said, `I
am not insane.'' Also, Muslim, Abu Dawud and An-Nasa'i recorded this Hadith.
There are many other
Hadiths about seeking refuge with Allah. One can find this subject in the books
on supplication and the virtues of righteous, good deeds.
IS
THE ISTI`ADHAH (SEEKING REFUGE) REQUIRED
The majority of the scholars state that reciting the Isti`adhah
(in the prayer and when reciting the Qur'an) is recommended and not required,
and therefore, not reciting it does not constitute a sin. However, Ar-Razi
recorded that `Ata' bin Abi Rabah said that the Isti`adhah is required in the
prayer and when one reads the Qur'an. In support of `Ata's statement, Ar-Razi
relied upon the apparent meaning of the Ayah,
﴿ فَٱسۡتَعِذۡ ﴾
(Then seek refuge.) He
said that the Ayah contains a command that requires implementation. Also, the
Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the
evil of Satan, which is necessary, the rule is that the means needed to
implement a requirement of the religion is itself also required. And when one
says, "I seek refuge with Allah from the cursed devil.'' Then this will
suffice.
VIRTUES
OF THE ISTI`ADHAH
The Isti`adhah cleanses the mouth from the foul speech that it
has indulged in. It also purifies the mouth and prepares it to recite the
speech of Allah. Further, the Isti`adhah entails seeking Allah's help and
acknowledging His ability to do everything. The Isti`adhah also affirms the servant's
meekness, weakness and inability to face the enemy of his inner evil, whom
Allah alone, Who created this enemy, is able to repel and defeat. This enemy
does not accept kindness, unlike the human enemy. There are three Ayat in the
Qur'an that affirm this fact. Also, Allah said,
﴿ إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡهِمۡ
سُلۡطَـٰنٌ۬ۚ وَكَفَىٰ بِرَبِّكَ وَڪِيلاً۬ ﴾
(Verily, My servants (i.e. the true believers of Islamic
Monotheism) ـ you have no authority over them. And sufficient is your Lord as a
Guardian.) (17:65).
We should state here
that the believers, whom the human enemies kill, become martyrs, while those
who fall victim to the inner enemy - Satan - become bandits. Further, the
believers who are defeated by the apparent enemy - disbelievers - gain a
reward, while those defeated by the inner enemy earn a sin and become
misguided. Since Satan sees man where man cannot see him, it is befitting that
the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah
is a form of drawing closer to Allah and seeking refuge with Him from the evil
of every evil creature.
WHAT
DOES ISTI`ADHAH MEAN
Isti`adhah means, "I seek refuge with Allah from the cursed
Satan so that he is prevented from affecting my religious or worldly affairs,
or hindering me from adhering to what I was commanded, or luring me into what I
was prohibited from.'' Indeed, only Allah is able to prevent the evil of Satan
from touching the son of Adam. This is why Allah allowed us to be lenient and
kind with the human devil, so that his soft nature might cause him to refrain
from the evil he is indulging in. However, Allah required us to seek refuge
with Him from the evil of Satan, because he neither accepts bribes nor does
kindness affect him, for he is pure evil. Thus, only He Who created Satan is
able to stop his evil. This meaning is reiterated in only three Ayat in the
Qur'an. Allah said in Surat Al-A`raf,
﴿ خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ
وَأَعۡرِضۡ عَنِ ٱلۡجَـٰهِلِينَ ﴾
(Show forgiveness, enjoin what is good, and turn away from the
foolish (i.e. don't punish them).) (7:199)
This is about dealing with human beings. He then said in the
same Surah,
﴿ وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ
نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۚ إِنَّهُ ۥ سَمِيعٌ عَلِيمٌ ﴾
(And if an evil whisper comes to you from Shaytan, then seek
refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)
Allah also said in Surat Al-Mu'minun,
﴿ ٱدۡفَعۡ بِٱلَّتِى هِىَ أَحۡسَنُ
ٱلسَّيِّئَةَۚ نَحۡنُ أَعۡلَمُ بِمَا يَصِفُونَ • وَقُل رَّبِّ
أَعُوذُ بِكَ مِنۡ هَمَزَٲتِ ٱلشَّيَـٰطِينِ • وَأَعُوذُ بِكَ
رَبِّ أَن يَحۡضُرُونِ ﴾
(Repel evil with that which is better. We are Best-Acquainted
with the things they utter. And say: "My Lord! I seek refuge with You from
the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with
You, My Lord! lest they should come near me.'' (23:96-98).)
Further, Allah said in Surat As-Sajdah,
﴿ وَلَا تَسۡتَوِى ٱلۡحَسَنَةُ وَلَا
ٱلسَّيِّئَةُۚ ٱدۡفَعۡ بِٱلَّتِى هِىَ أَحۡسَنُ فَإِذَا ٱلَّذِى بَيۡنَكَ
وَبَيۡنَهُ ۥ عَدَٲوَةٌ۬ كَأَنَّهُ ۥ وَلِىٌّ حَمِيمٌ۬ • وَمَا يُلَقَّٮٰهَآ إِلَّا ٱلَّذِينَ صَبَرُواْ وَمَا
يُلَقَّٮٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ۬ • وَإِمَّا
يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُ ۥ هُوَ
ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾
(The good deed and the
evil deed cannot be equal. Repel (the evil) with one which is better, then
verily he, between whom and you there was enmity, (will become) as though he
was a close friend. But none is granted it (the above quality) except those who
are patient ـ and none is granted it except the owner of the great portion (of
happiness in the Hereafter, i.e. Paradise and of a high moral character) in
this world. And if an evil whisper from Shaytan tries to turn you away (from
doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing)
(41:34-36).
WHY
THE DEVIL IS CALLED SHAYTAN
In the Arabic language, Shaytan is derived from Shatana, which
means the far thing. Hence, the Shaytan has a different nature than mankind,
and his sinful ways are far away from every type of righteousness. It was also
said that Shaytan is derived from Shata, (literally `burned'), because it was
created from fire. Some scholars said that both meanings are correct, although
they state that the first meaning is more plausible. Further, Siybawayh (the
renowned Arab linguistic) said, "The Arabs say, `So-and-so has Tashaytan,'
when he commits the act of the devils. If Shaytan was derived from Shata, they
would have said, Tashayyata (rather than Tashaytan).'' Hence, Shaytan is
derived from the word that means, far away. This is why they call those who are
rebellious (or mischievous) from among the Jinns and mankind a `Shaytan'. Allah
said,
﴿ وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ
عَدُوًّ۬ا شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬
زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬اۚ ﴾
(And so We have appointed for every Prophet enemies ـ Shayatin
(devils) among mankind and Jinn, inspiring one another with adorned speech as a
delusion (or by way of deception)) (6:112).
In addition, the Musnad by Imam Ahmad records that Abu Dharr
said that the Messenger of Allah said,
«
يَا أَبَا ذَرَ تَعَوَّذْ بِاللهِ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ »
(O Abu Dharr! Seek refuge with Allah from the devils of mankind
and the Jinns.) Abu Dharr said, "I asked him, `Are there human devils' He
said, (Yes.)'' Furthermore, it is recorded in Sahih Muslim that Abu Dharr said
that the Messenger of Allah said,
« يَقْطَعُ الصَّلَاةَ
الْمَرْأَةُ وَالْحِمَارُ وَالْكَلْبُ الْأَسْوَدُ »
(The woman, the donkey and the black dog interrupt the prayer
(if they pass in front of those who do not pray behind a Sutrah, i.e. a
barrier).) Abu Dharr said, "I said, `What is the difference between the
black dog and the red or yellow dog? He said,
« الْكَلْبُ
الْأَسْوَدُ شَيْطَانٌ »
(The black dog is a devil.).''
Also, Ibn Jarir
At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel)
which started to proceed arrogantly. `Umar kept striking the animal, but the
animal kept walking in an arrogant manner. `Umar dismounted the animal and
said, "By Allah! You have carried me on a Shaytan. I did not come down
from it until after I had felt something strange in my heart.'' This Hadith has
an authentic chain of narrators.
THE
MEANING OF AR-RAJIM
Ar-Rajim means, being expelled from all types of righteousness.
Allah said,
﴿ وَلَقَدۡ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا
بِمَصَـٰبِيحَ وَجَعَلۡنَـٰهَا رُجُومً۬ا لِّلشَّيَـٰطِينِۖ ﴾
(And indeed We have adorned the nearest heaven with lamps, and
We have made such lamps Rujuman (as missiles) to drive away the Shayatin
(devils)) (67:5).
Allah also said,
﴿ إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا
بِزِينَةٍ ٱلۡكَوَاكِبِ • وَحِفۡظً۬ا مِّن
كُلِّ شَيۡطَـٰنٍ۬ مَّارِدٍ۬ • لَّا
يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَيُقۡذَفُونَ مِن كُلِّ
جَانِبٍ۬ • دُحُورً۬اۖ وَلَهُمۡ عَذَابٌ۬ وَاصِبٌ • إِلَّا مَنۡ خَطِفَ ٱلۡخَطۡفَةَ فَأَتۡبَعَهُ ۥ
شِہَابٌ۬ ثَاقِبٌ۬ ﴾
(Verily, We have adorned the near heaven with the stars (for
beauty). And to guard against every rebellious devil. They cannot listen to the
higher group (angels) for they are pelted from every side. Outcast, and theirs
is a constant (or painful) torment. Except such as snatch away something by
stealing, and they are pursued by a flaming fire of piercing brightness)
(37:6-10).
Further, Allah said,
﴿ وَلَقَدۡ جَعَلۡنَا فِى ٱلسَّمَآءِ
بُرُوجً۬ا وَزَيَّنَّـٰهَا لِلنَّـٰظِرِينَ • وَحَفِظۡنَـٰهَا
مِن كُلِّ شَيۡطَـٰنٍ۬ رَّجِيمٍ • إِلَّا مَنِ
ٱسۡتَرَقَ ٱلسَّمۡعَ فَأَتۡبَعَهُ ۥ شِہَابٌ۬ مُّبِينٌ۬ ﴾
(And indeed, We have put the big stars in the heaven and We
beautified it for the beholders. And We have guarded it (near heaven) from
every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the
hearing then he is pursued by a clear flaming fire.) (15:16-18).
There are several
similar Ayat. It was also said that Rajim means, the person who throws or
bombards things, because the devil throws doubts and evil thoughts in people's
hearts. The first meaning is more popular and accurate.
BISMILLAH
IS THE FIRST AYAH OF AL-FATIHAH
The Companions started the Book of Allah with Bismillah:
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ ﴾
(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,
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ • ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ • ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ • مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴾
(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,
﴿ ٱلۡحَمۡدُ لِلَّهِ رَبِّ
ٱلۡعَـٰلَمِينَ ﴾
(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,
﴿ ٱلۡحَمۡدُ لِلَّهِ رَبِّ
ٱلۡعَـٰلَمِينَ ﴾
(All praise and thanks be to Allah, the Lord of all that
exists.)
Muslim added, "And they did not mention,
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ ﴾
(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 favor 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,
«
لَا تَقُلْ: تَعِسَ الشَّيْطَانُ، فَإِنَّكَ إِذَا قُلْتَ: تَعِسَ الشَّيْطَانُ،
تَعَاظَمَ وَقَالَ: بِقُوَّتِي صَرَعْتُهُ، وَإِذَا قُلْتَ: بِاسْمِ اللهِ
تَصَاغَرَ حَتى يَصِيرَ مِثْلَ الذُبَابِ »
(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,
«
لَا تَقُلْ هكَذَا فَإِنَّهُ يَتَعَاظَمُ حَتَّى يَكُونَ كَالْبَيْتِ، وَلكِنْ
قُلْ: بِسْمِ اللهِ، فَإنَّهُ يَصْغَرُ حَتَّى يَكُونَ كَالذُبَابَةِ »
(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,
«
لَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللهِ عَلَيْهِ »
(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,
«
قُلْ بِسْمِ اللهِ وَكُلْ بِيَمِينِكَ وَكُلْ مِمَّا يَلِيكَ »
(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,
«
لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ بِسْمِ اللَّهِ
اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا ثُمَّ
قُدِّرَ أَنْ يَكُونَ بَيْنَهُمَا وَلَدٌ فِي ذَلِكَ لَمْ يَضُرَّهُ شَيْطَانٌ
أَبَدًا " . »
(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,
﴿ هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا
هُوَۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ • هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ
ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ
ٱلۡمُتَڪَبِّرُۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ • هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُۖ
لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ
وَٱلۡأَرۡضِۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴾
(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,
﴿ وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ
فَٱدۡعُوهُ بِہَاۖ ﴾
(And (all) the Most Beautiful Names belong to Allah, so call on
Him by them) (7:180), and,
﴿ قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ
ٱلرَّحۡمَـٰنَۖ أَيًّ۬ا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ ﴾
(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,
«
إِنَّ للهِ تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَا وَاحِدًا، مَنْ أَحْصَاهَا
دَخَلَ الْجَنَّةَ »
(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,
«
قَالَ اللهُ تَعَالى: أَنَا الرَّحْمَنُ خَلَقْتُ الرَّحِمَ وَشَقَقْتُ لَهَا
اسْمًا مِنِ اسْمِي، فَمَنْ وَصَلَهَا وَصَلْتُهُ وَمَنْ قَطَعَها قَطَعْتُهُ »
(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,
﴿ وَڪَانَ بِٱلۡمُؤۡمِنِينَ رَحِيمً۬ا ﴾
(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,
﴿ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۚ
ٱلرَّحۡمَـٰنُ ﴾
(Then He rose over (Istawa) the Throne (in a manner that suits
His majesty), Ar-Rahman) (25:59),) and,
﴿ ٱلرَّحۡمَـٰنُ عَلَى ٱلۡعَرۡشِ
ٱسۡتَوَىٰ ﴾
(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,
﴿ وَڪَانَ بِٱلۡمُؤۡمِنِينَ رَحِيمً۬ا ﴾
(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,
« رَحْمنَ الدُّنْيَا
وَالْآخِرَةِ وَرَحِيمَهُمَا »
(The Rahman and the Rahim of this life and the Hereafter)
Allah's Name Ar-Rahman is exclusively His. For instance, Allah
said,
﴿ قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ
ٱلرَّحۡمَـٰنَۖ أَيًّ۬ا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ ﴾
(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,
﴿ وَسۡـَٔلۡ مَنۡ أَرۡسَلۡنَا مِن قَبۡلِكَ
مِن رُّسُلِنَآ أَجَعَلۡنَا مِن دُونِ ٱلرَّحۡمَـٰنِ ءَالِهَةً۬ يُعۡبَدُونَ ﴾
(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.
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,
﴿ قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ
ٱلرَّحۡمَـٰنَۖ أَيًّ۬ا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ ﴾
(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,
﴿ لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ
أَنفُسِڪُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم بِٱلۡمُؤۡمِنِينَ
رَءُوفٌ۬ رَّحِيمٌ۬ ﴾
(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,
﴿ إِنَّا خَلَقۡنَا ٱلۡإِنسَـٰنَ مِن
نُّطۡفَةٍ أَمۡشَاجٍ۬ نَّبۡتَلِيهِ فَجَعَلۡنَـٰهُ سَمِيعَۢا بَصِيرًا ﴾
(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 honorable 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,
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ • ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ • ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ • مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴾
(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.
﴿ ٱلۡحَمۡدُ لِلَّهِ رَبِّ
ٱلۡعَـٰلَمِينَ ﴾
(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
﴿ ٱلۡحَمۡدُ لِلَّهِ ﴾
(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 favors 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 favors from beginning to end.''
Further, Ibn Jarir commented on the Ayah,
﴿ ٱلۡحَمۡدُ لِلَّهِ ﴾
(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,
﴿ ٱلۡحَمۡدُ لِلَّهِ ﴾
(All praise and thanks
be to Allah), entails praising Allah by mentioning His most beautiful Names and
most honorable Attributes. When one proclaims, `All thanks are due to Allah,'
he will be thanking Him for His favors 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,
«
أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ »
(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,
«
أَفْضَلُ الذِّكْرِ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَفْضَلُ الدُّعَاءِ الْحَمْدُ
لِلَّهِ " . »
(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,
«
مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَقَالَ الْحَمْدُ لِلَّهِ . إِلاَّ
كَانَ الَّذِي أَعْطَاهُ أَفْضَلَ مِمَّا أَخَذَ " . »
(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,
« إِنَّ عَبْدًا مِنْ
عِبَادِ اللهِ قَالَ: يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ
وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا
كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ
عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ،
وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ
إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ
وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي،
حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا. »
(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,
«
اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ
كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ »
(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,
﴿ رَبِّ ٱلۡعَـٰلَمِينَ ﴾
(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,
﴿ قَالَ فِرۡعَوۡنُ وَمَا رَبُّ
ٱلۡعَـٰلَمِينَ • قَالَ رَبُّ ٱلسَّمَـٰوَٲتِ
وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآۖ إِن كُنتُم مُّوقِنِينَ ﴾
(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.''
﴿ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
(3. Ar-Rahman (the Most Gracious), Ar-Rahim (the Most
Merciful)). Allah said next,
﴿ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
(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,
﴿ نَبِّئۡ عِبَادِىٓ أَنِّىٓ أَنَا
ٱلۡغَفُورُ ٱلرَّحِيمُ • وَأَنَّ عَذَابِى
هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ ﴾
(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,
﴿ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ
وَإِنَّهُ ۥ لَغَفُورٌ۬ رَّحِيمُۢ ﴾
(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,
«
لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي
جَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ
مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ »
(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.)
﴿ مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴾
(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,
﴿ يَوۡمَ يَقُومُ ٱلرُّوحُ
وَٱلۡمَلَـٰٓٮِٕكَةُ صَفًّ۬اۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنۡ أَذِنَ لَهُ
ٱلرَّحۡمَـٰنُ وَقَالَ صَوَابً۬ا ﴾
(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),
﴿ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَـٰنِ
فَلَا تَسۡمَعُ إِلَّا هَمۡسً۬ا ﴾
(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,
﴿ يَوۡمَ يَأۡتِ لَا تَڪَلَّمُ نَفۡسٌ
إِلَّا بِإِذۡنِهِۦۚ فَمِنۡهُمۡ شَقِىٌّ۬ وَسَعِيدٌ۬ ﴾
(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,
﴿ هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا
هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ﴾
(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,
«
أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ
إِلَّا اللهُ »
(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,
«
يَقْبِضُ اللهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا
الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ
الْمُتَكَبِّرُونَ؟ »
((On the Day of Judgment) 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;
﴿ لِّمَنِ ٱلۡمُلۡكُ ٱلۡيَوۡمَۖ لِلَّهِ
ٱلۡوَٲحِدِ ٱلۡقَهَّارِ ﴾
(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,
﴿ إِنَّ ٱللَّهَ قَدۡ بَعَثَ لَڪُمۡ
طَالُوتَ مَلِكً۬اۚ ﴾
(Indeed Allah appointed Talut (Saul) as a king over you.)
(2:247),
﴿ وَكَانَ وَرَآءَهُم مَّلِكٌ۬ ﴾
(As there was a king behind them)(18:79), and,
﴿ إِذۡ جَعَلَ فِيكُمۡ أَنۢبِيَآءَ
وَجَعَلَكُم مُّلُوكً۬ا ﴾
When He made Prophet’s among you, and made you kings) (5:20),
Also, the Two Sahihs recorded,
«
مِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ »
(Just like kings
reclining on their thrones)
THE
MEANING OF AD-DIN
Ad-Din means the reckoning, the reward or punishment. Similarly,
Allah said,
﴿ يَوۡمَٮِٕذٍ۬ يُوَفِّيہِمُ ٱللَّهُ
دِينَهُمُ ٱلۡحَقَّ ﴾
(On that Day Allah will pay them the (Dinahum) recompense (of
their deeds) in full) (24:25), and,
﴿ أَءِنَّا لَمَدِينُونَ ﴾
(Shall we indeed (be raised up) to receive reward or punishment
(according to our deeds)) (37:53). A Hadith stated,
« الْكَيِّسُ مَنْ
دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوتِ »
(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,
﴿ يَوۡمَٮِٕذٍ۬ تُعۡرَضُونَ لَا تَخۡفَىٰ
مِنكُمۡ خَافِيَةٌ۬ ﴾
(That Day shall you be brought to Judgment, not a secret of
yours will be hidden) (69:18).''
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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,
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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,
﴿ فَٱعۡبُدۡهُ وَتَوَڪَّلۡ عَلَيۡهِۚ وَمَا
رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ﴾
(So worship Him (O Muhammad) and put your trust in Him. And your
Lord is not unaware of what you (people) do.) (11:123),
﴿ قُلۡ هُوَ ٱلرَّحۡمَـٰنُ ءَامَنَّا بِهِۦ
وَعَلَيۡهِ تَوَكَّلۡنَاۖ ﴾
(Say: "He is the Most Gracious (Allah), in Him we believe,
and in Him we put our trust.'') (67:29),
﴿ رَّبُّ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ لَآ
إِلَـٰهَ إِلَّا هُوَ فَٱتَّخِذۡهُ وَكِيلاً۬ ﴾
((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,
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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;
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(You we worship, and You we ask for help from).
So take Him alone as Wakil (Disposer of your affairs)), (73:9),
and,
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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;
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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,
«
لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ »
(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,
«
يَقُولُ اللَّهُ تَعَالَى : قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي
نِصْفَيْنِ، فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ، إِذَا
قَالَ الْعَبْدُ:
« ﴾ ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ ﴿ ، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ: »
﴾ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴿ ، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:
﴾ مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴿ ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً:
فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:
﴾ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴿ ، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي
مَا سَأَلَ، فَإِذَا قَالَ:
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ ﴾
﴾ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ -
صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا
ٱلضَّآلِّينَ ﴿ ، قَالَ اللهُ: هذَا لِعَبْدِي
وَلِعَبْدِي مَا سَأَلَ »
(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,
﴿ ٱلۡحَمۡدُ لِلَّهِ رَبِّ
ٱلۡعَـٰلَمِينَ ﴾
(All praise and thanks be to Allah, the Lord of all that
exists.), Allah says, `My servant has praised Me.' When the servant says,
﴿ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
(The Most Gracious, the Most Merciful), Allah says, `My servant
has praised Me.' When the servant says,
﴿ مَـٰلِكِ يَوۡمِ ٱلدِّينِ ﴾
(The Owner of the Day of Recompense), Allah says, `My servant
has glorified Me.' If the servant says,
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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,
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ • صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ
ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ ﴾
(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,
﴿ إِيَّاكَ نَعۡبُدُ ﴾
(You we worship)
means, "It is You whom we single out, Whom we fear and Whom we hope in,
You alone, our Lord, and none else.
TAWHID
AR-RUBUBIYYAH
﴿ وَإِيَّاكَ نَسۡتَعِينُ ﴾
(And You we ask for help from), to obey you and in all of our
affairs.'' Further, Qatadah said that the Ayah,
﴿ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ
نَسۡتَعِينُ ﴾
(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,
﴿ إِيَّاكَ نَعۡبُدُ ﴾
(You we worship) before,
﴿ وَإِيَّاكَ نَسۡتَعِينُ ﴾
(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 (PEACE BE UPON HIM) 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 honorable missions. Allah said,
﴿ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ
عَلَىٰ عَبۡدِهِ ٱلۡكِتَـٰبَ ﴾
(All praise and thanks be to Allah, Who has sent down to His
servant (Muhammad the Book (the Qur'an)) (18:1),
﴿ وَأَنَّهُ ۥ لَمَّا قَامَ عَبۡدُ ٱللَّهِ
يَدۡعُوهُ ﴾
(And when the servant of Allah (Muhammad) stood up invoking Him
(his Lord ـ Allah in prayer)), (72:19) and,
﴿ سُبۡحَـٰنَ ٱلَّذِىٓ أَسۡرَىٰ بِعَبۡدِهِۦ
لَيۡلاً۬ ﴾
(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,
﴿ وَلَقَدۡ نَعۡلَمُ أَنَّكَ يَضِيقُ
صَدۡرُكَ بِمَا يَقُولُونَ • فَسَبِّحۡ
بِحَمۡدِ رَبِّكَ وَكُن مِّنَ ٱلسَّـٰجِدِينَ • وَٱعۡبُدۡ رَبَّكَ
حَتَّىٰ يَأۡتِيَكَ ٱلۡيَقِينُ ﴾
(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,
«
فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ »
(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.
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ ﴾
(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,
﴿ رَبِّ إِنِّى لِمَآ أَنزَلۡتَ إِلَىَّ
مِنۡ خَيۡرٍ۬ فَقِيرٌ۬ ﴾
(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,
﴿ لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبۡحَـٰنَكَ
إِنِّى ڪُنتُ مِنَ ٱلظَّـٰلِمِينَ ﴾
(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 Meaning of Guidance mentioned in the Surah
The guidance mentioned in the Surah implies being directed and
guided to success. Allah said,
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ ﴾
(Guide us to the straight path) meaning guide, direct, lead and
grant us the correct guidance. Also,
﴿ وَهَدَيۡنَـٰهُ ٱلنَّجۡدَيۡنِ ﴾
(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,
﴿ ٱجۡتَبَٮٰهُ وَهَدَٮٰهُ إِلَىٰ صِرَٲطٍ۬
مُّسۡتَقِيمٍ۬ ﴾
(He (Allah) chose him (as an intimate friend) and guided him to
a straight path) (16:121), and,
﴿ فَٱهۡدُوهُمۡ إِلَىٰ صِرَٲطِ
ٱلۡجَحِيمِ ﴾
(And lead them on to the way of flaming Fire (Hell)) (37:23).
Similarly, Allah said,
﴿ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬
مُّسۡتَقِيمٍ۬ ﴾
(And verily, you (O Muhammad) are indeed guiding (mankind) to
the straight path) (42:52), and,
﴿ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِى هَدَٮٰنَا
لِهَـٰذَا ﴾
(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,
« ضَرَبَ
اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ
فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ، وَعَلَى
بَابِ الصِّرَاطِ دَاعٍ يَقُولُ: يَا أَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ
جَمِيعًا وَلَا تَعْوَجُّوا، وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ، فَإِذَا
أَرَادَ الْإِنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ:
وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ:
الْإِسْلَامُ وَالسُّورَانِ: حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ
مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ،
وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ »
(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,
﴿ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ
ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَـٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ
رَسُولِهِۦ وَٱلۡڪِتَـٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبۡلُۚ ﴾
(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,
﴿ رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ
إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ
ٱلۡوَهَّابُ ﴾
(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,
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ ﴾
(Guide us to the straight way) means, "Make us firm on the
path of guidance and do not allow us to deviate from it.''
﴿ صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ
غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ ﴾
(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,
﴿ ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ ﴾
(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.
﴿ صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ
عَلَيۡهِمۡ ﴾
(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,
﴿ وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ
فَأُوْلَـٰٓٮِٕكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡہِم مِّنَ ٱلنَّبِيِّـۧنَ
وَٱلصِّدِّيقِينَ وَٱلشُّہَدَآءِ وَٱلصَّـٰلِحِينَۚ وَحَسُنَ أُوْلَـٰٓٮِٕكَ
رَفِيقً۬ا • ذَٲلِكَ ٱلۡفَضۡلُ مِنَ ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ
عَلِيمً۬ا ﴾
(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,
﴿ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا
ٱلضَّآلِّينَ ﴾
(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. 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,
﴿ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ
عَلَيۡهِ ﴾
(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,
﴿ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ
ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ ﴾
(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 favor, may Allah grant you His favor.' 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 favor that your father (who was a generous man) would
never have done. So and-so person came to him and he granted him his favor, and
so-and-so came to him and he granted him his favor.' 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:
«
إِنَّ الْمَغْضُوبَ عَلَيْهِمُ الْيَهُودُ وَإِنَّ الضَّالِينَ النَّصَارَى »
(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 the polytheistic 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 honorable 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,
﴿ صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ
عَلَيۡهِمۡ ﴾
(The way of those upon whom you have bestowed Your grace), when
He mentioned His favor. On mentioning anger, Allah said,
﴿ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ ﴾
(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,
﴿ أَلَمۡ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوۡاْ
قَوۡمًا غَضِبَ ٱللَّهُ عَلَيۡہِم ﴾
(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,
﴿ مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ
وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا ﴾
(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,
﴿ مَن يُضۡلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُ
ۥۚ وَيَذَرُهُمۡ فِى طُغۡيَـٰنِہِمۡ يَعۡمَهُونَ ﴾
(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,
«
إِذَا رَأَيْتُمُ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولئِكَ
الَّذِينَ سَمَّى اللهُ فَاحْذَرُوهُمْ »
(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,
﴿ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ
زَيۡغٌ۬ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ
وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ ﴾
(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,
﴿ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا
ٱلضَّآلِّينَ ﴾
(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,
﴿ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا
ٱلضَّآلِّينَ ﴾
(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,
«
إِذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا، فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ
تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ »
(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,
«
إِذَا قَالَ أَحَدُكُمْ فِي الصَّلَاةِ: آمِينَ، وَالْمَلَائِكَةُ فِي السَّمَاءِ:
آمِينَ، فَوَافَقَتْ إِحْدَاهُمَا الْأُخْرَى غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ
ذَنْبِهِ »
(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,
«
إِذَا قَالَ يَعنِي الْإِمَامَ : وَلَا الضَّالِّينَ، فَقُولُوا: آمِينَ،
يُجِبْكُمُ اللهُ »
(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,
«
إِنَّهُم لَنْ يَحْسُدُونَا عَلَى شَيْءٍ كَمَا يَحْسُدُونَا عَلَى الْجُمُعَةِ
الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا، وَعَلَى الْقِبْلَةِ الَّتِي
هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الْإِمَامِ:
آمِينَ »
(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,
«
مَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ
وَالتَّأْمِينِ »
(The Jews have never
envied you more than for your saying the Salam (Islamic greeting) and for
saying Amin.)
