Tafsir of Suratul Fatihah
Compiled by Abu Rumaysah
Introduction
This commentary is a compilation gathered from a number of commentaries written. These being:
· Tafseer at-Tabaree
· Tafseer al-Qurtubi [Jaami lil Ahkaam al-Qur’an]
· Tafseer ibn Katheer
· Tafseer ash-Shawkanee [Fath al-Qadeer]
· Tafseer as-Sa`dee [Tayseer al-Kareem ar-Rahman]
· Tafseer ash-Shanqeetee [Adwaa al-Bayaan fee Eedaah al-Qur’an bil Qur’an].
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 endeavored to provide comments to each hadeeth quoted mainly drawing from the
various works of al-Albaanee.
I ask Allah that He count this effort amongst the scales of my good works and forgive me for any errors
contained therein.
Its Name
It is named al-Fatihah, the Opening - because it opens the Book and by it the recitation in prayer
commences.
It is also named Ummul Qur’an, the Mother of the Qur’an, 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’an comprised the Mother of the Book. However, it
is established in at-Tirmidhee from Abu Hurayrah (May Allah be pleased with him)who said,
The Messenger of Allah (Peace and Blessings be upon him) said, ‘[the chapter commencing with] “all
praises and thanks are due to Allah the Lord of the Universe” is the Mother of the Qur’an, the Mother
of the Book, the Seven Oft Repeated Verses and the Great Qur’an.’ [i.e. Ummul Qur’an, Ummul Kitaab,
Sab`ul Mathaanee and al-Qur’anul 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’an because it is the first chapter written in the Qur’anic 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’an is summarized
therein. The Arabs named anything that concisely summarizes something or comprises the most
important part of something Umm, or Mother.
For similar reasons it is also named al-Qur’an al-Adheem, the Great Qur’an.
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-Fatihah. [As-Sindee, ‘Sharh as-Sindee `alaa ibn Maajah’ [no. 3790]]
It is also named as-Salaah, the Prayer due his (Peace and Blessings be upon him) 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 Allah, the Lord of the universe,’ Allah says, ‘My servant has praised Me…’.”
[The sources for this hadeeth shall follow in the section concerning the virtues of al-Fatihah insha`Allah]
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 (May Allah be
pleased with him)from the Messenger of Allah (Peace and Blessings be upon him),
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 (May Allah be pleased
with him)reported in Saheeh Bukhaaree that after he had recited it to cure a person who had been bitten
by a scorpion, the Messenger of Allah (Peace and Blessings be upon him) 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’an, the Foundation of the Qur’an,
and that he said, “the foundation of al-Fatihah is, ‘with the Name of Allah, 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 Allah 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 Allah (Peace and Blessings be upon him), “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.’
Its Revelation
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’an 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.
Its Composition
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 Allah, the Most Beneficent, the Most
Merciful.’ The majority of the reciters of Kufa postulate that it comprises an independent verse of al-
Fatihah 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-Fatihah state that the seventh verse commences with the
words, “not the path of those who have earned [Your] Anger…”
They said, “Al-Fatihah consists of twenty-five words and one hundred and thirteen letters.”
The Virtues of Surah al-Fatihah
There are a number of ahaadeeth explaining to us the great virtue of this chapter:
1. Muslim reports from Abu Hurayrah (May Allah be pleased with him) who said that the Messenger of
Allah (Peace and Blessings be upon him) said,
Allah, 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 Allah, the Lord of the universe’, Allah says, ‘My servant has praised Me.’ When he
says, ‘the Most Beneficent, the Most Merciful,’ Allah says, ‘My servant has extolled Me.’ When he
says, ‘Master of the Day of Judgement,’ Allah says, ‘My servant has glorified Me.’ When he says, ‘You
Alone we worship and Your aid Alone do we seek,’ Allah 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 favored, not of those who have incurred [Your] wrath, neither of those
who have gone astray,’ Allah 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 (May Allah be pleased with him) who said that the Messenger
of Allah (Peace and Blessings be upon him) said,
[The chapter commencing with], “all praises and thanks are due to Allah the Lord of the Universe” is
the Mother of the Qur’an, the Mother of the Book, the Seven Oft Repeated Verses and the Great Qur’an.
[i.e. Ummul Qur’an, Ummul Kitaab, Sab`ul Mathaanee and al-Qur’anul 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 (May Allah be pleased with him) who said,
The Prophet (Peace and Blessings be upon him) 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 (Peace
and Blessings be upon him) 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 Allah.” The Prophet (Peace
and Blessings be upon him) replied, “wa alaikum as-salaam. What prevented you from replying to me
when I named you?” Ubayy said, “O Messenger of Allah I was praying!” He said, “does Allah not say,
‘Respond to Allah and the Messenger when he calls you to that which gives you life.’ [Al-Anfaal (
:
24]?
Ubayy replied, “Yes O Messenger of Allah! I will not do this again.” The Messenger of Allah (Peace and
Blessings be upon him) asked, “would you like me to teach you a Surah the likes of which is not to be
found in the Torah, Injeel, Zaboor or the [rest of the] Qur’an?” He said, “yes O Messenger of Allah.” The
Prophet (Peace and Blessings be upon him) 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 Allah?’ He said, ‘what is the Surah you recite in prayer?’ So I recited the
Mother of the Qur’an upon which he said, ‘by the One in Whose Hand is my soul, Allah has not revealed
the likes of it in the Torah, Injeel, Zaboor or the [rest of the] Qur’an. 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 (May Allah be pleased with him) who said,
The Prophet (Peace and Blessings be upon him) 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 Allah.” He said, “does Allah not say,
‘Respond to Allah and the Messenger when he calls you to that which gives you life.’ [Al-Anfaal (
:
24]?
He then said, “I will teach a Surah which is the greatest Surah in the Qur’an 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’an?” He replied,
“yes. It is [the Surah commencing with], ‘All praise and thanks are due to Allah.’ It is the Seven Oft-
Repeated verses and the Great Qur’an 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 (May Allah be pleased with him) who said,
While the Messenger of Allah (Peace and Blessings be upon him) 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 (Peace and Blessings be upon him) 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-Fatihah 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-
Fatihah 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 Allah to convey the entire Qur’an to the Prophet (Peace and Blessings be upon him). The
Angel that descended as mentioned in this hadeeth descended only to convey the reward of these
verses.
The Ruling of Reciting al-Fatihah 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-Fatihah 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 (Peace and Blessings be upon
him),
“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’an 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-Fatihah, rather any portion of the Qur’an would be sufficient. They
based this upon the saying of Allah,
“And recite what is easy [for you] from the Qur’an.” [Al-Muzzammil (73): 20]
And the saying of the Prophet (Peace and Blessings be upon him) 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’an. [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-Fatihah 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-Fatihah:
1. It is obligatory upon him to recite it in all prayers.
2. It is upon him not to recite it in all prayers.
3. He should recite it in those prayers in which the recitation is silent, but not in those prayers in
which the recitation is loud.
The point here is not to discuss which is the strongest opinion but to show that al-Fatihah has specific
rulings to it that are not shared by any other chapter of the Qur’an. Allah Knows best.
The Ruling of Isti`aadhah (Seeking Refuge)
Allah 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 Allah. 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
Allah. Indeed He is All-Hearing, All-Knowing.” [Fussilaat (41): 34-46]
These verses command the servant of Allah 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). Allah
says,
“O Children of Adam! Let not Shaytaan deceive you, as he removed your parents out of Paradise.”
[Al-A`raaf (7): 27]
Ibn al-Jawzee said,
Servants of Allah! Contemplate on the removal of your father, Adam 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.
Allah, 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]]
Allah 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 Allah from the accursed Shaytaan.
With regards to reciting the Qur’an, Allah says,
“When you wish to read [lit: have read] the Qur’an then seek refuge with Allah from the accursed
Shaytaan. Inde ed 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, Ibrahim an-Nakha`ee and
Dawood 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’an…” in the same sense as the verse,
“When you intend to stand for prayer [lit: have stood for prayer], then wash your face s and
forearms…” [Al-Maa`idah (5): 6]
Abu Dawood reports from Abu Sa`eed al-Khudree that,
When the Messenger of Allah (Peace and Blessings be upon him) stood at night [for prayer, he would
commence the prayer] by saying the takbeer and then saying, “SubhaanakAllahumma wa bihamdika, wa
tabarrakasmuka, wa ta`aalaa jadduka, wa laa ilaaha ghayruk.” [You are glorified O Allah 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 illAllah” [There is none worthy of worship save You] three times, then he would
say, “Allahu 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 Allah, the All-Seeing, the All-
Knowing from the accursed Shaytaan: from his madness, arrogance and poetry. The hadeeth is reported
by Abu Dawood [Eng. Trans. 1/198 no. 774] and others and it is in ‘Saheeh Abu Dawood’ [no. 701]]
Abu Dawood reports from Naafi` bin Jubair from his father who said,
I saw the Messenger of Allah (Peace and Blessings be upon him) saying when he entered into prayer,
“Allahu Akbar Kabeera” [Allah is the Greatest, very great] three times, “Alhamdulillaahi Katheera” [Praise
and thanks be to Allah, again and again] three times and “SubhaanAllahi Bukratan wa Aseela” [Glorified
is Allah, morning and evening] three times. Then he said, “Allahumma innee A`udhubika mina ash-
Shaytaan, min hamzihi wa nafkhihi wa nafathi”
[O Allah! I take refuge with You from Shaytaan – from his madness, arrogance and poetry. The hadeeth
is reported by Abu Dawood [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 Dawood’ [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 Allah (Peace and Blessings be upon him) 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 Allah (Peace and Blessings be upon him)
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 Allah. Ar-Raazee stated that the proof for this opinion was
that the verse, “seek protection with Allah” is mentioned in the imperative, that the Messenger of Allah
(Peace and Blessings be upon him) 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-Fatihah. Shaykh Mashur Hasan Salmaan said,
It is clear that isti`aadha is legislated in every rak`ah [of prayer]. This is due to the generality of His saying,
“When you wish to read the Qur’an then seek refuge with Allah 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 Allah 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 (Peace and
Blessings be upon him) [after their marriage] he moved his hand [to touch her] and she said, ‘I take
refuge with Allah 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. The same 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 Allah why does the form of the command carry
a seen and taa`? For example in His saying,
“Seek protection (fasta`idh) with Allah 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 Allah’ he is saying, ‘I seek refuge with Him.’ When he says,
‘astaghfirullaah’ he is saying, ‘I seek the forgiveness of Allah.’
Hence when the person says, ‘I take refuge (a`oodhu) with Allah’ he is actually implementing and
realising what he seeks because he sought refuge and protection with Allah. There is a clear difference
between actually taking refuge and seeking refuge. Therefore when the one who is seeking refuge is
actually recoursing to Allah 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 Allah) for in this case the
person is asking Allah to forgive him. Therefore when he says, ‘astaghfirullaah’ he is implementing what
he desires because the meaning of this statement is, ‘I ask Allah that He forgive me.’
This then is the best way of seeking refuge and it was for this reason that the Prophet (Peace and
Blessings be upon him) used to say, “I take refuge with Allah from the Accursed Shaytaan” and, “I take
refuge with Allah’s perfect words” and, “I take refuge with the Might and Power of Allah” saying, ‘a`oodhu’
rather than ‘asta`eedhu.’
Indeed this is what Allah 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 Allah, the Great from the accursed Shaytaan has clung to the
firm Rope of Allah. I take refuge with Allah from all sins and actions of transgression! I take refuge with
Allah from misguidance and treachery! I take refuge with Allah 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 (May Allah be pleased with him) that,
Two men abused each other in the presence of the Prophet (Peace and Blessings be upon him) while we
were sitting with him. One of the two abused the other while in a state of rage, his face red. The Prophet
(Peace and Blessings be upon him) 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 Allah from the accursed
Shaytaan.’” [Saheeh Bukhaaree [Eng. Trans. 8/87 no. 136]]
2. Ahmad reports from Abu Dharr (May Allah be pleased with him)that the Messenger of Allah (Peace
and Blessings be upon him) said,
“O Abu Dharr! Take refuge with Allah 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 Dawood reports from ibn Abbaas (May Allah be pleased with him) that the Messenger of Allah
(Peace and Blessings be upon him) said,
If anyone seeks refuge with [you] for the sake of Allah then grant him refuge. If any asks of you for the
sake of Allah then grant his request. [Abu Dawood [Eng. Trans. 3/1416 no. 5089]. It is saheeh. Refer to
al-Albaanee, ‘as-Saheehah’ [no. 253]; ‘Saheeh Abu Dawood’ [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.
· The saying of the Exalted, "With the Name of Allah, The Most Beneficent, The Most
Merciful":
From the manners that Islam has taught us is to begin all of our actions by mentioning the Name of Allah
first. The purpose behind this far-reaching and manifold:
1. It brings Allah to mind before one does the action.
2. It prevents one from doing evil actions.
3. He will attain Allah’s support and succour in that action.
4. It reminds one of the purpose, the source of fulfillment of that need, the source of blessings for
that action and its final destination.
Ibn al-Qayyim explained this final point further in ‘al-Fawaa’id’,
Allah 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’an], 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 Allah, "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 Allah 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 Allah 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 Allah in the action he is about to perform.
"With the Name of Allah" meaning I start with every name that belongs to Allah, the Exalted. This is
because the word ‘name’ is singular and in the genitive form and therefore it includes all of the Beautiful
Names.
"Allah" 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 (May Allah have mercy upon him) 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: Allah, to who belongs everything that is in the heavens and the earth."
[Ibraaheem (14): 1-2]
So in this saying of Allah, the Most High, the noun which is the name of the Majestic Lord, ‘Allah’ 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 Islam’ [pg. 36]]
The action that the servant intends to do has been omitted in the sentence in order to generalize the
statement [known as the basmAllah]. Hence no matter what the servant intends to do, the basmAllah is
applicable to it. We also understand that the action is to come at the end of the sentence for two vital
reasons:
1. To seek blessings by beginning with the name of Allah.
2. To express the fact that the action is only for Allah.
Therefore it is as if the servant is saying ‘I seek the help of Allah 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 basmAllah:
1. Imam Ahmad reports from Abu Tameemah that,
I was riding behind the Prophet (Peace and Blessings be upon him) when his mount stumbled and so I
said, ‘may Shaytaan perish!’ Upon hearing this the Prophet (Peace and Blessings be upon him) 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 Allah’ he becomes
humiliated and grows small until he ends up the size of a fly." [Abu Dawood [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
Dawood’ [no. 4168]. Muqbil bin Haadee said that the isnaad of Ahmad contains the narrators of the
Saheeh]
2. Abu Dawood reports from Abu Hurayrah that the Messenger of Allah (Peace and Blessings be upon
him) said,
There is no wudu for the one who does not [commence] by mentioning the Name of Allah. [Abu Dawood
[Eng. Trans. 1/26 no. 101] and it is saheeh as in ‘Saheeh Abu Dawood’ [no. 92]]
3. Bukhaaree reports from ibn Abbaas (May Allah be pleased with him)that the Messenger of Allah
(Peace and Blessings be upon him) said,
If, when one of you wishes to go to his wife [for sexual intercourse] says, ‘With the Name of Allah, O
Allah! 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 (May Allah be pleased with him) that the Messenger of Allah
(Peace and Blessings be upon him) said,
Every important matter that is not begun with, ‘with the Name of Allah’ 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 Allah, Most Beneficent, Most Merciful.”
The scholars are agreed that the basmAllah comprises part of the verse of Surah an-Nahl wherein Allah
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 Allah, 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’an
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’an 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 Dawood reports from ibn
Abbaas (May Allah be pleased with him) that
The Messenger of Allah (Peace and Blessings be upon him) did not use to know the beginning and end
of a Surah until ‘with the Name of Allah, Most Beneficent, Most Merciful’ was revealed. [Abu Dawood
[Eng. Trans. 1/202 no. 787]. Ibn Katheer says that its isnaad is saheeh and it is in ‘Saheeh Abu Dawood’
[no. 707]]
3. That it is a verse of al-Fatihah 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’an heading every Surah but not actually part of that Surah.
This is the opinion of Dawood 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 Allah (Peace and Blessings be upon him) used to commence his prayer by saying the
takbeer and reciting, ‘all praise and thanks are due to Allah.’ [Saheeh Muslim [Eng. Trans. 1/258 no.
1005] from Aishah (May Allah be pleased with her)]
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-Fatihah 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 (May Allah be pleased with him) that,
The Messenger of Allah (Peace and Blessings be upon him) recited, ‘with the Name of Allah, 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 (May Allah be pleased with him) that he said in reply to one who
asked him about the recitation of the Messenger of Allah (Peace and Blessings be upon him),
His recitation would be elongated, then he recited ‘with the Name of Allah, Most Beneficent, Most
Merciful’ elongating bismillaah, elongating ar-Rahmaan and elongating ar-Raheem. [Saheeh Bukhaaree
[Eng. Trans. 6/513 no. 566]]
Abu Dawood reports from Umm Salamah (May Allah be pleased with her) that she said,
The Messenger of Allah (Peace and Blessings be upon him) used to cut his recitation at each
verse [pausing before going on to the next. He would recite], ‘with the Name of Allah, Most
Beneficent, Most Merciful’ [then] ‘all praise and thanks are due to Allah the Lord of the
Universe,’ [then], ‘the Most Beneficent, the Most Merciful’ [then], ‘Master of the Day of
Judgement.’ [Sunan Abu Dawood [Eng. Trans. 3/1120 no. 3990]. Ad-Daarqutnee said that it has a
saheeh isnaad and it is in ‘Saheeh Abu Dawood’ [no. 3379]]
2. That it is not to be recited loudly.
This is reported from the Prophet (Peace and Blessings be upon him) by Bukhaaree and Muslim, it is the
view of a number of the Sahaabah, and it is established from the Four Khaleefahs. 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 Allah, for they are agreed that the prayer of the one who recites loudly or
silently is valid.
· The saying of the Exalted, "All Praises and thanks are due to Allah, the Lord of the
Universe":
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 favor whereas hamd is expressed both as a response to a favor as well as
a spontaneous action of dhikr. It is in this respect that ibn Abbaas (May Allah be pleased with him) 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’an by expressing hamd. Allah commanded Nuh (Peace Be upon him) saying,
"Say: All praises and thanks are due to Allah Who saved us from an oppressive people." [Al-
Mu`minoon 23:28]
Ibrahim (Peace be upon him) said,
"All praises and thanks are due to Allah Who gave me Ismaa`eel and Ishaaq in my old age."
[Ibrahim 14:39]
Dawood (Peace Be upon him) and Sulayman (Peace Be Upon him) said,
"All praises and thanks are due to Allah Who has preferred us above many of His believing
servants." [An-Naml (27): 15]
Allah commanded our Prophet (Peace and Blessings be upon him) saying,
"Say: All praises and thanks are due to Allah Who has not begotten a son…" [Al-Israa` (17): 111]
The People of Paradise will say,
"All praises and thanks are due to Allah 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 Allah, 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-Fatihah.
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 Allah 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 (Peace and Blessings be upon him) said,
Indeed Allah 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 (Peace and Blessings be upon him) said,
Allah does not grant a servant a favor for which he says al-Hamdulillaah except that what he offered [of
praising] is better and more virtuous than what he took [of the favor]. [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 Allah except by
His tawfeeq. Therefore the greater excellence [of his praising Allah as compared to the initial
blessing that Allah bestowed upon him] is by virtue of his being blessed with the [ability to]
praise Allah 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 Allah
(Peace and Blessings be upon him) 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. Allah 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 Allah (Peace and Blessings be upon him)
said,
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