THE TAFSÎR OF MUHAMMAD BIN ABD’IL WAHHÂB (RAHIMAHULLÂH)

[Izhâr'ud Dîn]

تفسير آيات من القرآن الكريم
TAFSÎR OF ÂYÂT FROM QUR’ÂN’IL KARÎM (THE TAFSÎR OF MUHAMMAD BIN ABD’IL WAHHÂB)

SHAYKH’UL ISLÂM MUHAMMAD BIN ABD’IL WAHHÂB (RAHIMAHULLÂH)

Khutbat'ul Hâ'jah

Our Dâ'wah (Call)

Shaykh Muhammad bin Abd’il Wahhâb, His Life, His Knowledgeable Characteristic and His Struggle

Tafsîr of Âyât from Qur’ân’il Karîm (The Tafsîr of Muhammad bin Abd’il Wahhâb)

Sûrat’ul Fâtihah

Introduction

Isti’âdha & Basmalah

Tafsîr of Sûrat’ul Fâtihah

Benefits From Sûrat’ul Fâtihah

Sûrat’ul Baqarah

Sûrat’ul Âl-i ‘Imrân

Sûrat’ul An’âm

Sûrat’ul A’râf

Story of Âdam (‘Alayh’is Salâm) and Iblîs (Lucifer)

Sûratu Yûnus

Sûratu Hûd

Sûratu Yûsuf

Sûrat’ul Hijr

Sûratu’n Nahl

Sûrat’ul Kahf

Story of Mûsâ (‘Alayh’is Salâm) and Khidhr (‘Alayh’is Salâm)

Sûratu Tâ-Hâ

Sûrat’ul Mu’minûn

Sûratu’n Nûr

Sûrat’ul Qasas

Story of Mûsâ (‘Alayh’is Salâm) and Khidhr (‘Alayh’is Salâm)

Sûratu’z Zumar

Sûrat’ul Hujurât

Sûrat’ul Jinn

Sûrat’ul Muddathir

Sûrat’ul ‘Alaq

The Tafsîr of Âyât from Short Sûrah’s

Story of Sababi Nuzûl (Reason for Revelation) of “Perish the hands of the Abî Lahab (Father of Flame)! Perish he!” (Tabbat/Masad 111/1) until the end of the Sûrah (Tabbat/Masad 111/1-5)

Sûrat’ul Ikhlâs

Sûrat’ul Falaq

Sûratu’n Nâs

[Izhâr'ud Dîn]

خُطْبَةُ الْحَاجَةِ

إِنَّ الْحَمْدَ لِلّٰهِ، نَحْمَدُهُ، وَنَسْتَعِينُهُ، وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا، وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلٰهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنْتُمْ مُسْلِمُونَ.﴾ [آل عمران: 102]

﴿يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاءً وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللهَ كَانَ عَلَيْكُمْ رَقِيبًا.﴾ [النساء: 1]

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا.﴾ [الأحزاب: 71-70]

أَمَّا بَعْدُ: فَإِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ، وَكُلَّ ضَلاَلَةٍ فِي النَّارِ.

Khutbat’ul Hâjah (The Sermon of Necessity)

All praise is due to Allâh. We praise Him, seek His help, and seek His forgiveness. We seek refuge in Allâh from the evil within ourselves and the consequences of our evil deeds. Whoever Allâh guides, there is no one who can led him astray, and whoever Allâh leads astray, then there is no one who can guide him. I bear witness there is no -true- deity -worthy of worship- except Allâh, He is One and He has no partners, and I bear witness that Muhammad is His servant and His Rasûl (Messenger).

“O you who believe! Fear Allâh as He should be feared, and die not except as Muslims.” (Âl-i Imrân 3/102)

“O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear Allâh through Whom you demand your mutual (rights), and beware of severing the ties of kinship. Surely, Allâh is Ever an All-Watcher over you.” (an-Nisâ 4/1)

“O you who believe! Keep your duty to Allâh and fear Him, and speak the truth. He will set your deeds right and forgive your sins. And whoever obeys Allâh and His Messenger, has truly achieved a great triumph.” (al-Ahzâb 33/70-71)

Ammâ Ba’d (to Proceed):

Verily, the most truthful speech is the Kalâmullâh (Speech of Allâh), the best guidance is the guidance of Muhammad Sallallâhu Alayhi wa Sallam. The worst of affairs are the newly invented matters. Every newly invented matter is a Bid’ah (religious innovation), and every Bid’ah is a Dalâlah (misguidance), and every misguidance is in the Nâr (Hellfire).[1]

Footnotes:

1.

This Du'â (prayer) which Shaykh’ul Islâm Ibnu Taymiyyah Rahimahullâh accounted as “a knot between the Islâmic system and Îmân” (Ibnu Taymiyyah, Majmû’ul Fatâwâ, 14/223) which is known as “Khutbat’ul Hâjah (The Sermon of Necessity)” was recited by Rasûlullah Sallallâhu Alayhi wa Sallam during the beginning of his Jumu’ah Khutbah (Friday Sermon). Various portions of this renown Khutbah has been narrated with different wordings in an-Nasâ’î, Hadîth no: 3278; Muslim, Hadîth no: 868; Abû Dâwûd, Hadîth no: 2118; at-Tirmidhî, Hadîth no: 1105, and in other compilations of Hadîth.

[Izhâr'ud Dîn]

بسم الله الرحمن الرحيم
Our Dâ’wah (Call)

Our sole purpose primarily, is to circulate the Aqidah of Tawhîd everywhere we are able to reach. This is the call of all the Rasûl (messenger) and Nabî (prophet) from Âdam (Alayh'is Salam) to the Khatam’ul Anbiyâ (the last of the prophets) Muhammad (Sallallahu Alayhi wa Sallam), striving against all types of Kufr and Shirk that nullify Tawhîd and exposing fake deities and Tâghout which call people to worship them. Allah Ta’âla states the following Ayah in this regards:

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّٰهِ فَإِنِ انْتَهَوْا فَإِنَّ اللّٰهَ بِمَا يَعْمَلُونَ بَصِيرٌ
“And fight them on until there is no more persecution, and religion becomes Allah's in its entirety.” (al-Baqarah 2/193; al-Anfâl 8/39)

In addition, the Aqidah of “al-Walâ wa’l Barâ” which is one of the most important Rûkn (pillar) of Tawhîd, the Takfîr of the Mushrikîn fixed to the Aqidah of “al-Walâ wa’l Barâ”, accordingly the limits of Imân and Kufr becoming evident is one of the hallmarks of our Dâ’wah. The removal of the doubts regarding the matters of Aqidah, especially in the matters of Imân and Kufr that are innovated by the Dâi (caller) of Bâtil (falsehood) is also one of our purposes. We aspire to establish the Wasat (medium) Aqîdah of Ahl’us Sunna wa’l Ja’mâh that is far from Ifrât (taking maters to the extreme) and Tarfît (neglecting its true meaning).

After Tawhîd, the most important topic we call to is the Sunnah. Connotation especially to the matters of Aqidah but not limited to it; accepting and practicing every matter of Islâm as Rasûlullah (Sallallahu Alayhi wa Sallam) and his Ashâb counseled and lived, also rejecting every Bid’ah innovated after them. Rasûlullah (Sallallahu Alayhi wa Sallam) in a Sahîh (authentic) Hadîth stated that his Ummah (nation) will be divided into seventy-three sects and that only one of them will be saved. Rasûlullah (Sallallahu Alayhi wa Sallam) named them as Firqa’i Nâjiyah (the Saved Group) and described their affair stating:

مَا أَنَا عَلَيْهِ وَأَصْحَابِي
“(Those who follow) my path and the path of my Ashâb (companions)... ”²

The Ahl’us Sunnah wa’l Ja’mâh is the only group that follows this noble path.

No individual or group entered the saved group by merely identifying themselves as Ahl’us Sunnah. The most apparent quality of the Ahl’us Sunnah is submitting to the Salaf’us Sâlihîn (Righteous Predecessors) whom are the best of the people and the first three generations (of beginning of the Islâm) and staying away from the Bid’ah and Munkar (evil) that was innovated by the Khalaf (later generations). As narrated in the Sahîh (of Bukhârî) from Imrân bin Husayn (Radiyallahu Anh) Rasûlullah (Sallallahu Alayhi wa Sallam) stated:

خَيْرُ أُمَّتِي قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، - قَالَ عِمْرَانُ فَلاَ أَدْرِي: أَذَكَرَ بَعْدَ قَرْنِهِ قَرْنَيْنِ أَوْ ثَلاَثًا - ثُمَّ إِنَّ بَعْدَكُمْ قَوْمًا يَشْهَدُونَ وَلاَ يُسْتَشْهَدُونَ وَيَخُونُونَ وَلاَ يُؤْتَمَنُونَ، وَيَنْذُرُونَ وَلاَ يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ
“The best of my followers are those living in my generation (i.e. my contemporaries). And then those who will follow the latter. -Imrân (Radiyallahu Anh) added: I do not remember whether he mentioned two or three generations after his generation- There will come after you, people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and they will vow and never fulfill their vows, and fatness will appear among them."³

After Rasûlullah (Sallallahu Alayhi wa Sallam) and his Ashâb, the Rabbani Ulamâ took on the mission of calling to Tawhîd and the Sunnah fitting the Hadîth:

الْعُلَمَاءُ خُلَفَاءُ الأَنْبِيَاءِ إِنَّ الأَنْبِيَاءَ
“The scholars are the successors of the prophets."⁴

At this point, our goal is to become a bridge between Ilm and the people by conveying the legacy concerning the Ilm (sacred knowledge) of the Rabbanî Ulamâ, which attained the mission of calling to Tawhîd and the Sunnah after the prophets. The source of this Ilm reaches Rasûlullah (Sallallahu Alayhi wa Sallam) through Jibrîl-i Amîn (Alayh'is Salam) to the Lord of the Worlds (Jalla wa Jalaluhu). The Ulamâ will represent this Ilm until the Day of Qiyâmah (Doomsday). Since Rasûlullah (Sallallahu Alayhi wa Sallam) stated:

لاَ يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللّٰهِ، لاَ يَضُرُّهُمْ مَنْ خَذَلَهُمْ، وَلاَ مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللّٰهِ وَهُمْ عَلَى ذٰلِكَ
"A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path."⁵

That is why it is also our goal to spread the books of the Ulamâ (pl. Alim; scholars) whom had been stand bearers of the Aqidah of the Ahl’us Sunnah wa’l Jama’âh throughout history and the Ilm that they inherited from Rasûlullah (Sallallahu Alayhi wa Sallam). In order to reach this goal; we take the Manhâj (methodology of attaining Ilm) of the Salaf’us Sâlihîn whom are praised by Rasûlullah (Sallallahu Alayhi wa Sallam) as base for us. We would like to convey the legacy of the A’immah (pl. Imâm) of Hadith and Sunnah who had not been affected from Kalâm (theological rhetoric) and philosophy, persistent upon the Aqidah of Rasûlullah (Sallallahu Alayhi wa Sallam) and his Ashâb, in short; the scholars among the Firqa-i Najiyâh and “Tâifat’ul Mansûra (Victorious Group)”.

Our call (Inshallah) will never be calling people to our own views that have no base from the Salaf nor to groups that have been constituted by the Asabiyyah (tribalism/nationalism) of Jâhiliyyah (the pre-lslâmic days of ignorance).

Tawfîq (success) is lies in Allah Ta’âla...

Footnotes:

^2- Tirmidhî, Hadîth no: 2641.

^3- Bukhârî, Hadîth no: 3650.

^4- Ibnu Mâjah, Hadîth no: 223; Tirmidhî, Hadîth no: 2682; Abû Dâwud, Hadîth no: 3641.

^5- Bukhârî, Hadîth no: 3641.

[Izhâr'ud Dîn]

The Life, Knowledgeable Characteristic, and Struggle of
Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh⁶

His Birth and Upbringing

The Shaykh Muhammed bin Abd’il Wahhâb bin Sulaymân bin Alî at-Tamimî Rahimahullâh was born in the year 1115H (1703 CE) at Uyaynah, a city of Najd in the Arabian Peninsula.

His father Abd’ul Wahhâb and grandfather Sulaymân were amongst the renowned knowledgeable individuals of the area of Najd, and thus were the source of Fatâwâ (religious verdicts) during their time. His grandfather, Sulaymân bin Alî lived during the era of the eminent Hanbalî Faqîh (jurist), Mansûr al-Bahûtî Rahimahullâh, author of Kashshaf’ul Qinâ, it is reported that they met in Makkah. In this manner, the Shaykh grew up in an environment occupied by Ilm.

His Shuyûkh (pl. of Shaykh; Teachers) and His Travels to Seek Ilm (Knowledge)

Shaykh Muhammad Rahimahullâh learned the Qur’ân and attained basic knowledge from his father. He memorized the Qur’ân before the age of ten. He mastered the Hanbalî Fiqh (jurisprudence) along with its Isnâd (chain of narration) to Imâm Ahmad Rahimahullâh from his father and grandfather. His father appointed him as the Imâm (leader) of Salâh (daily prayers), once he reached puberty. It is also reported his father would say, “I have learned many beneficial matters regarding the Ahkâm (pl. of Hukm; rulings) from him”.⁷

According to his grandson Shaykh Abd’ul Latîf Rahimahullâh, he had gone to the Haramayn (two sacred cities; Makkah and Madînah), gathered with the Shuyûkh of the area, attained Ijâzah (the grant of permission or authority) from some of them, and later went to the cities Basra and Ahsâ and took lessons from the Shuyûkh.

Shaykh Abd’ul Latîf bin Abd’ir Rahmân Rahimahullâh mentions the inclination of his grandfather, Shaykh Muhammad, to Tawhîd and taking the Qur’ân and Sunnah as his guide by abandoning blind following being influenced greatly by the Shaykh’ul Haramayn of his era, Muhammad Hayyât as-Sindî, whom he studied Hadîth from at Hijâz.⁸

His other grandson Shaykh Sulaymân bin Abdillâh Rahimahullâh mentioned names such as Alî Afandî ad-Dâghistânî, the author of the famous “Kashf’ul Khafâ” al-Ajlûnî, Abdullâh bin Ibrâhîm an-Najdî, and Abû’l Mawâhib al-Hanbalî amongst his teachers. He studied various books on Fiqh (jurisprudence), Hadîth, Sîrah (history), Lughah (the Arabic language), especially the nine basic Hadîth books from the mentioned scholars and others with their Sanad (Isnâd).

Also through his teacher Abdullâh bin Ibrâhîm an-Najdî, he had the honour of narrating some of the Ahâdîth (pl. of Hadîth) with their Isnâd reaching Rasûlullâh Sallallâhu Alayhi wa Sallam.⁹

His Students

Besides his sons Abdullâh, Husayn, and Ibrâhîm Rahimahumullâh; his grandson Abd’ur Rahmân bin Hasan Rahimahullâh; his companions in Da’wah such as Su’ûd bin Abd’ul Azîz Rahimahullâh are amongst his students from his close surrounding, other scholars such as Hamad bin Nâsir bin Uthmân Âl-i Mu’ammar, Abd’ul Azîz bin Husayn an-Nâsirî, Sa’îd bin Hijjî, and Husayn bin Ghannâm Rahimahumullâh were educated in his circle of knowledge.

His Works
Alongside his many works, the most famous ones are as follows:

“Kitâb’ut Tawhîd (The Book of Monotheism)”, “Kashf'ush Shubuhât (Removal of the Doubts)”, “Ma’na’t Tâghût (the Meaning of Tâghût)”, “al-Usûl’uth Thalâthah (The Three Fundamentals)”, “al-Qawâ’id’ul Arba’ah (The Four Principles)”, “ar-Risâlat’ul Mufîdah (the Beneficial, Important and Precious Pamphlet)”, “Mukhtasaru Sîrat’ir Rasûl (The Concise History of the Rasûl)”, “Âdab’ul Mashyi ila’s Salâh (the Manner of Walking Towards Prayer)”, “Mufîd’ul Mustafîd (Beneficial Benefeciary)”, “al-Jawâhir’ul Mudhiyyah (the Illuminating Gems)”, “Masâ’il’ul Jâhiliyyah (The Issues of the Era of Ignorance)”, and other short pamphlets regarding Aqîdah,

He also has authored many beneficial books such as “Fadhl’ul Islâm (The Superiority of Islâm)”, “Usûl’ul Îmân (The Foundation of Faith)”, “al-Kabâ’ir (the Major Sins)”, “Mukhtasar’ul Insâf wa’sh Sharh’il Kabîr”, and “Majmû’ul Hadîth alâ Abwâb’il Fiqh (A Compilation of Hadîth According to the Topics of Fiqh)”.

Most of the works by the Shaykh Muhammad Rahimahullâh have been gathered in “Majmû’u Muallafât’ish Shaykhi Muhammad bin Abd’il Wahhâb” in thirteen volumes. It is also possible to find many of his Rasâ’il (pamphlets) in “ad-Durar’us Saniyyah” in eleven volumes.

His Da'wah (call)

The Shaykh Rahimahullâh began his Da’wah of Tawhîd in Basrah and because he had gained the enmity of some individuals, on a hot summer’s day, he had to leave the city on foot. After this, he went to Huraymilah; however, when there was an attempt for his assassination, he left the city.

Then he set off to Uyaynah and was under the Himâyah (protection) of Uthmân bin Mu’ammar, the Amîr of Uyaynah. In Uyaynah, events to destroy places of Shirk such as the tomb of Zayd Ibn’ul Khattâb Radiyallâhu Anh being demolished to begin with and the application of Rajm (stoning to death) to a female as the punishment of Zinâ (fornication) under the leadership of the Shaykh had terrified the enemies of Islâm, and finally, Uthmân bin Mu’aamar submitted to the repression and treachery and expelled the Shaykh from Uyaynah.

Leaving Uyaynah, the Shaykh Muhammad Rahimahullâh went to ad-Dir’iyyah in the year 1158H, and there he met Muhammad bin Su’ûd. Ibnu Su’ûd accepted the call of Tawhîd by the Shaykh and promised he would assist his Da’wah all the way. After such pact, they struggled together and did not part until death.

After this “alliance of sword and pen”, the Da’wah (call) of Tawhîd spread in waves, starting from the villages and towns, and ultimately along with the establishment of administration relying on the Aqîdah, the Salafî Da’wah which the Shaykh lead began to be heard everywhere.

His Death and Eulogy

After a life built upon “Ilm (knowledge), Amal (action), Da’wah (invitation) and Sabr (patience)”, the Shaykh Muhammad bin Abd’il Wahhâb Rahimahullâh died at the age of 92 in the year 1206H (1792 CE).

Following his death, scholars such as Imâm ash-Shawkânî (1250H/1834 CE) and Husayn bin Ghannâm (1225H/1811 CE), a scholar from among the Ulamâ (scholars) of Ahsâ, wrote odes for him.

Also, al-Amîr as-San’ânî the author of the renowned books such as “Subul’us Salâm” and “Tathîr’ul I’tiqâd” had written a Qasîdah (ode) praising him during his life time.

May Allâh Subhânahu have mercy upon Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb and all those Muwahhid scholars who had a hand in spreading the Call of Tawhîd, and may he destine us to benefit from their works. (Âmîn!)

Footnotes:

^6- This short biography has been compiled from various sources, such as “Hayât’ush Shaykh Muhammad bin Abd’il Wahhâb” by Ismâ’îl al-Ansârî. For more information, refer back to the independent sections regarding the life of the Shaykh Rahimahullâh in: “Mashâhiru Ulamâ’in Najd” by Abd’ur Rahmân bin Abd’il Latîf, “Fath’ul Majîd Sharhu Kitâb’it Tawhîd” by Abd’ur Rahmân bin Hasan, and “al-A’lâm” by az-Ziriklî.

^7- Husayn bin Ghannâm, Rawdhat’ul Afkâr (Târikhu Najd), 1/209 (Dâr’uth Thulûthiyyah publications, Riyâdh 1431H).

^8- Abd’ul Latîf bin Abd’ir Rahmân, Misbâh’udh Dhalâm, 154-155 (published by Ismâ’îl bin Sa’d bin Atîq).

^9- Sulaymân bin Abdillâh, at-Tawdîh an Tawhîd’il Khallâq, p. 25, (Dâru Taybah publications, edition of 1404H).

[Izhâr'ud Dîn]

تفسير آيات من القرآن الكريم

Tafsîr of Âyât from Qur’ân’il Karîm (The Tafsîr of Muhammad bin Abd’il Wahhâb)

Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb (Rahimahullâh)

[Izhâr'ud Dîn]

The Tafsîr of Sûrat’ul Fâtihah¹⁰

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
In the name of Allah, Most Gracious, Most Merciful.

Allâh Ta’âlâ states,

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ الرَّحْمنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ اهدِنَا الصِّرَاطَ المُستَقِيمَ صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
“Praise be to Allâh, the Cherisher and Sustainer of the worlds; ar-Rahman (Most Gracious), ar-Rahîm (Most Merciful); Malik (Master) of Yawm’id Dîn (the Day of Judgment). Thee do we worship, and Thine aid we seek. Show us Sirât’ul Mustaqîm (the straight path), The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.” (Sûrat’ul Fâtihah 1/1-7)

Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb -May Allâh have Mercy upon him and may He be pleased with him with His Generosity and Nobleness- said,

“Know, may Allâh cultivate you in obeying Him, encompass you with His protection, and may He take care of you in the Dunyâ (worldly life) and Âkhirah (Hereafter): that the Maqsûd (intent) of Salâh (prayer), its Rûh (soul), and its core is Iqbâl (attendance) of the heart to Allâh Ta’âlâ in Salâh. When you pray without a heart (being attentive), then it is like a body that does not have a soul in it. The (following) statement of Allâh Ta’âlâ indicates to it,

فَوَيْلٌ لِلْمُصَلِّينَ الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ
“So woe to the worshipers who are neglectful of their prayers…” (al-Mâ’ûn 107/4-5)

"السهوas-Sahwa (inattentiveness)” (mentioned in the Âyah) was explained as inattentiveness of the Salâh’s time, which means wastefulness in it. The Sahwa is in what is Wâjib (obligatory) in Salâh. Sahwa is the presence of heart. What indicates this is the Hadîth in Sahîh Muslim that Rasûlullâh (Sallallâhu Alayhi wa Sallam) stated,

«تلك صلاة المنافق، تلك صلاة المنافق تلك صلاة المنافق، يرقب الشمس، حتى إذا كانت بين قرني شيطان قام فنقر أربعا لا يذكر الله فيها إلا قليلا»
“This is the Salâh of the Munâfiq (hypocrite)! This is the Salâh of the Munâfiq! This is the Salâh of the Munâfiq! He observes the sun until it is between the two horns of Shaytân (devil), then he gets up and pecks (in haste) four times (Raka’ât i.e. units of prayer) in which he does not mentions/remembers Allâh in them except for a little!” (Muslim, Hadîth no: 622; Tirmidhî, Hadîth no: 160; Nasâî, Hadîth no: 511)

Thus, Rasûlullâh (Sallallâhu Alayhi wa Sallam) described it (in the Hadîth) by wastefulness of time by his saying, يرقب الشمس “…observes the sun..” and also with wastefulness of the Arkân (pl. Rukn; pillars) by his mentioning of النقر “pecking (the ground in haste)”. Rasûlullâh (Sallallâhu Alayhi wa Sallam) also described wastefulness of the heart being present by his saying, لا يذكر الله فيها إلا قليلا “…he does not mentions/remembers Allâh in them except for a little!”

When you comprehend this, then comprehend the one way of Salâh, and it is reciting al-Fâtihah. It is hoped that Allâh makes your Salâh amongst the accepted Salawât (pl. of Salâh), multiplied (in rewards), and compensation for your sins.

From amongst the best of what will open for you the door in comprehending al-Fâtihah is the Hadîth of Abû Hurayrah Radiyallâhu Anhu that is in the Sahîh of Muslim. Abû Hurayrah Radiyallâhu Anhu said, I heard Rasûlullâh Sallallâhu Alayhi wa Sallam saying,

«يقول الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل فإذا قال العبد: {الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ} قال الله: حمدني عبدي. فإذا قال: {الرَّحْمَنِ الرَّحِيمِ} قال الله: أثنى علي عبدي، فإذا قال: {مَالِكِ يَوْمِ الدِّينِ} قال الله: مجدني عبدي. فإذا قال: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ} قال الله: هذا بيني وبين عبدي ولعبدي ما سأل. فإذا قال: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ} قال الله: هذا لعبدي ولعبدي ما سأل»

“Allâh Ta’âlâ states, I have divided Salâh into two halves between Me and My servant (the worshiper), and for My servant is what he asks for.” So when the servant says,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
“Praise be to Allâh, the Cherisher and Sustainer of the worlds.”

Allâh says “My servant praised Me.” When he says,

الرَّحْمَنِ الرَّحِيمِ
“Most Gracious, Most Merciful.”

Allâh says, “My servant has lauded Me.” When he says,

مَالِكِ يَوْمِ الدِّينِ
“Master of the Day of Judgment.”

Allâh says, “My servant has glorified Me.” When he says,

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
“Thee do we worship, and Thine aid we seek.”

Allâh says, “This is between Me and My servant, and for my servant is what he asks for.” When he says,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ
“Show us the straight path, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.”

Allâh says, “This is for My servant and for My servant is what he asks for.” (Muslim Hadîth no: 395; Tirmidhî Hadîth no: 2953; Abû Dâwud Hadîth no: 821; Ibnu Mâjah, 3784; Hadîth no: Nasâî Hadîth no: 909; Musnad Ahmad, 7289, 7823)

Quotation from the Hadîth ends here.

When the servant ponders upon this, and knows that al-Fâtihah is of two halves: the half of Allâh –which is the first half-, is until His statement,

إِيَّاكَ نَعْبُدُ
“Thee do we worship.”

The half for the servant is a D’uâ (call), in which in it he makes D’uâ for himself. When he ponders upon the fact that the one who taught him this is Allâh Ta’âlâ, and that He (Ta’âlâ) commanded him to pray with it and He (Ta’âlâ) also commanded him to repeat it in every Raka’ah. Also that He Subhânahu from His Fadl (favour) and Karam (generosity) guaranteed that He will answer this Du’â when he makes this Du’â with Ikhlâs (sincerity) and with the presence of heart; it is clear to him what most people waste.

قد هيئـوك لأمـر لو فطنـت له
فاربأ بنفسـك أن ترعـى مع الهمـل
He paved a way for you in a matter: if only you were to understand it
So outwit your Nafs (soul) so that it is guarded from neglect

Here I, mention to you the meaning of this great Sûrah (chapter of the Qur’ân) so that you may pray with a present heart and that your heart may understand what you pronounce with your tongue. This is because when that which the tongue pronounces is not believed in by the heart, it is not a Sâlih (righteous) Amal (deed); as Allâh Ta’âlâ states,

يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِم
“They say with their tongues what is not in their hearts.” (al-Fath 48/11)

Footnotes:

^10- It is narrated that al-Amîr Abd’ul Azîz bin Muhammad bin Su’ûd (Rahimahullâh) wrote to Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb (Rahimahullâh) -while the Shaykh was in Uyayna- asking him to write the Tafsîr of Sûrat’ul Fâtihah for him. So the Shaykh wrote him this Tafsîr.

[Izhâr'ud Dîn]

Isti’âdha & Basmalah

I begin with the abbreviated and abridged meaning of al-Isti’âdhah (seeking refuge in Allâh from Shaytân), then the Basmalah (beginning in the name of Allâh).

Isti’âdhah (seeking refuge in Allâh from Shaytân)

The meaning of “أعوذ بالله من الشيطان الرجيم (I seek refuge in Allâh from the outcast Shaytân)” is “ألوذ بالله (I seek refuge in Allâh)”, “أعتصم بالله (I hold on to Allâh)”, and I seek refuge in His Honour from the evil of this enemy, that may harm me in my Dîn (religion) or Dunyâ (world), he may cause me to turn away from an action which I was commanded with, or he may compel me to an action which I was forbidden from; this is because he strives harder upon that which may happen to the servant when he wants to do a Khayr (good action) such as Salâh, Qirâ’ah (recitation of Qur’ân), or other than this. This is because there is no escape for you in his compulsion (towards disobedience to Allâh) except by Isti’âdhah in Allâh. For  Allâh Ta’âlâ states,

إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ
“He and his tribe watch you from a position where ye cannot see them!” (al-A’râf 7/27)

Thus when you ask from Allâh to refuge you from him, and when you hold on to Him: then this becomes a reason for the presence of the heart. Recognize the meaning of this word and do not say it solely with the tongue as most of the people do.

Basmalah (beginning in the name of Allâh)

As for the Basmalah; its meaning is, “I enter/begin this task of Qirâ’ah, Du’â, or other than these with “بِسْمِ اللَّهِ with/in the name of Allâh”; not with my might or my power. Rather, I do this task of mine by seeking aid in Allâh, seeking Barakah (blessing) by the name of Allâh Tabâraka wa Ta’âlâ .” This is in every issue; mention the name of Allah first in the task of Dîn (religious matters) or the task of Dunyâ (worldly matters). When you remind your soul that you're entering in Qirâ’ah while seeking aid from Allâh and distant from your own might and power: this is the greatest of reasons for the presence of the heart, and its deficiency prevents from every Khayr.

“الرَّحْمنِ الرَّحِيمِ (The Most Gracious, the Most Merciful)” are two names, derived from “الرحمة ar-Rahmah (Mercy)”. One of them is more intense/deeper in mercy than the other, like (the words): “العلام (al-Allâma; more knowledgeable than al-Âlim)” and “العالم (al-Âlim; knowledgeable)” are. Ibnu Abbâs (Radiyallâhu Aanhumâ) said,

هما اسمان رقيقان أحدهما أرق من الآخر

“They are two compassionate names which one is lighter in compassion than the other.” which means, “one has more mercy than the other.”

[Izhâr'ud Dîn]

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Tafsîr of Sûrat’ul Fâtihah

As for “al-Fâtihah”, it is seven Âyât (verses of Qur’ân): three and a half Âyât for Allâh, and three and a half Âyât for the servant. Its beginning is,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
“Praise be to Allâh, the Cherisher and Sustainer of the worlds.” (al-Fâtihah 1/1)

Thus, know that “الْحَمْدُ al-Hamd (praise that belongs to only Allâh and comprises Thanâ, Madh and Shukr)” is “الثناء ath-Thanâ (praising while negating condemnation)” with the tongue upon the good choices. It is derived from His statement; praising by the tongue is praising by the actions, which is called as “لسان الحال Lisân’ul Hâl (language of condition/status)”. Thus, this is a type of “الشكر ash-Shukr (gratitude)”.

His saying, “upon the good choices” means “the thing which man does by his will”. As for “the good”, it is that which “not manufactured in equivalence to its beauty and its like.”

Thus, “ath-Thanâ” is named as “مدح Madh (to praise & glorification towards a good that occurs without the willpower of man)” and not as “Hamd (praise)”.
 
The difference between “al-Hamd” and “ash-Shukr (gratitude)” is that: “Hamd” encompasses “Madh” and “ath-Thanâ” upon the praiseworthy with the mention of his best; it does not matter if it was kindness to the one who praises or not.  “ash-Shukr” does not occur except that the kindness was done to the one who gives thanks. From this point of view, “al-Hamd” is more general than “ash-Shukr”. This is because “al-Hamd” happens upon the one who the kindness is done to and the kindness.
 
Verily, Allâh is praised upon that which He has “الأسماء الحسنى al-Asmâ’ul Husnâ (the Most Beautiful Names of Allâh)” and that which is His creation in the Âkhirah (Afterlife) and al-Ûla (the first, literally the Dunyâ/worldly life). This is why Allâh Ta’âlâ states,

الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَداً
“Praise be to Allâh, who begets no son…” (al-Isrâ 17/111);

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
“Praise be Allâh, Who created the heavens and the earth…” (al-An’âm 6/1)

And other Âyât in this regards.

As for “ash-Shukr” it does not happen except upon bounties, and it is more specific than “al-Hamd” from this point of view. However, it happens with the heart, hand, and tongue. This is why Allâh Ta’âlâ states,

اعْمَلُوا آلَ دَاوُدَ شُكْراً
“Exercise thanks, family of Dâwud (David)!” (Saba 34/13)

“al-Hamd” only happens with the heart and tongue. From the point of view of its types, “ash-Shukr” is more general, and “al-Hamd” is more general in the point of view of its reasons.

The (letter) “الألف” and (the letter) “اللام” in His Ta’âlâ’s statement, “الْحَمْدُ” is for “continuation”, which means all the types of “Hamd” is for Allâh: not to other than Him.
 
As for the thing which is not producible by the creation: like the creation of humans, the creation of hearing, sight, the as-Samâ’ (the heavens), al-Ardh (the earth), Arzâq (provisions), and other than this: then it is very clear.
 
As for that which He Ta’âlâ is praised for by the creations: like what the Salihîn (pl. Sâlih; Pious People), Anbiyâ’ (pl. Nabi: Prophets), and Mursalîn (pl. Mursal; Messengers), and upon the one who does a good deed, specifically if he renders it to you, is praised for.
 
So all of this belongs to Allâh by the meaning that He Ta’âlâ created this Fâ’il doer, gives him this action which he acted with, He loves him and strengthens Him upon this, and other than this from the virtues of Allâh which if some of them were to deceive, this “Praised Being” would not be praised. So “Hamd” in its entirety became for Allâh with this consideration.

As for Allâh Ta’alâ‘s statement,

لِلَّهِ رَبِّ الْعَالَمِينَ
“…to Allâh, the Cherisher and Sustainer of the worlds.” (al-Fâtihah 1/1)

As for “الله Allâh” it is known upon our “الرب Rabb (Lord)” Tabaraka wa Ta’alâ. And its meaning is, “الإله al-Ilah (the Deity worshiped)” which means “المعبود al-Ma’bûd (the one who is worshiped)” because of He Ta’alâ‘s two statements,

وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ
“And He is Allâh in the heavens and on earth…” (al-An’âm 6/3)

Which means Allâh Ta’alâ is al-Ma’bûd in the heavens and Allâh Ta’alâ is al-Ma’bûd in the earth,

إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْداً
“Not one of the beings in the heavens and the earth but must come to the Most Gracious as a servant.” (Maryam 19/93)

The meaning of “الرب ar-Rabb (Lord)” is “the master, the ruler/governor.”

As for “العالمين al-Alâmîn (the worlds)” is the name of “everything except for Allâh Tabâraka wa Ta’âlâ”; so everything other than Him Ta’âlâ from wealth, Nabî, Insî (humankind), Jinnî (Jinn kind), or other than this is taken care of, subjugated, and governed in it. They are poor and needy: all of them turn to the Wâhid (the One i.e., Allâh) Who does not have a partner in this regards, and He Ta’âlâ is al-Ghaniyy (the Rich) and as-Samad (the Eternal, Absolute). Then He Ta’âlâ mentions after this,

مَالِكِ يَوْمِ الدِّينِ
“Mâlik (Master) of Yawm’ud Dîn (the Day of Judgment).” (al-Fâtihah 1/3)

And in another Qirâ’ah (way of recitation of the Qur’ân),

مَلِكِ يَوْمِ الدِّينِ
“Malik (King/Ruler) of Yawm’ud Dîn (the Day of Judgment).” (al-Fâtihah 1/3)

So He Ta’âlâ mentioned matters of al-Ulûhiyyah (Servitude), Rubûbiyyah (Lordship), and Mulk (Kingship/Rulership) -in the beginning of this Sûrah which is the first Sûrah in the Mushaf (written form of the Qur’ân)- just as He Ta’âlâ mentioned it in the last Sûrah in the Mushaf,

قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ
“Say: I seek refuge with the Lord and Cherisher of Mankind. The King (Ruler) of Mankind. The Ilah (God/Judge) of Mankind.” (an-Nâs 114/1-3)

So these three descriptions belong to our Rabb Tabaraka wa Ta’alâ: He Ta’alâ mentioned them together in one place in the beginning of the Qur’ân; then He Ta’alâ mentioned them all together in one place in the end of what comes to your hearing/knowledge of the Qur’ân.

So it befits to the one who advises himself to be pay attention at this occurrence and endeavour in the research of this, and to know that al-Alîm (The Knower of All), al-Khabîr (The All-Aware) did not join between them in the beginning of the Qur’ân and in its end except that it is not known yet the extreme need of the servants to recognize this, and the recognition of the differences between these Sifât (attributes). Every Sifat has a meaning which the other Sifat does not have, as they say, “Muhammad is Rasûl of Allâh, the Khâtim (seal) of the Nabiyyîn (pl. of Nabî; prophets), and Sayyid (the master) of the children of Âdam (Alayh’is Salâm).” Each description given to Him has a meaning different from the description of the other Sifat.

When you recognize that the meaning of Allâh is al-Ilah, you have recognized that “al-Ilah is al-Ma’bûd”, and then you called upon Allâh, slaughtered for Him Ta’alâ, or vowed for Him: then you have recognized that He is Allâh. If you had called upon a good or repulsive created being, if you were to slaughter, or vow for him then you have (falsely) claimed that he/it is Allâh. Whoever recognizes that He has made “Shamsân” or “Tâj”¹¹ some time of his life Allâh, he has recognized that which Banû Isrâ’îl recognized when they worshiped al-Ijl (the calf); when this became apparent to them they became afraid and then they said what Allâh mentioned about them,

وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
“When they repented, and saw that they had erred, they said, If our Lord have not mercy upon us and forgive us, we shall indeed be among the losers.” (al-A’râf 7/149)

As for “ar-Rabb”: its meaning is “the master, the governor” so Allâh Ta’âlâ is the master of everything and the governor of it, and this is Haq (the truth). However, idol worshipers to whom Rasûlullâh Sallallâhu Alayhi wa Sallam fought against also affirmed this, as Allâh mentioned about them in the Qur’ân in another place, as He Ta’alâ ‘s statement,

قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ
“Say: Who is it that sustains you (in life) from the sky and from the earth?” (Yûnus 10/31)

Until He Ta’alâ ‘s statement,

فَقُلْ أَفَلا تَتَّقُونَ
“Say, will ye not then show piety (to Him)?” (Yûnus 10/31)¹²

So whoever calls upon Allâh for dispelling distress and fulfilling his need, and then he calls upon (makes Du’â to) a created being for this only if it is claiming that persons self to Ubûdiyyah (slavery) like his statement in his Du’â, “O Fulân, I’m your slave (I worship you)”, “Abd (the servant) of Alî, Abd’un Nabî (servant of the Prophet), or Zubayr” then he has affirmed for Him the Rubûbiyyah. In his Du’â to Alî or Zubayr with his Du’â to Allâh Tabâraka wa Ta’âlâ is affirmation to him (the other worshiped being) by Ubûdiyyah, that will bring him good or push away some harm from him along with naming himself a servant to him. He has affirmed him (the other worshiped being) with Rubûbiyyah, and he has not affirmed Allâh the Rabb of the entire worlds altogether: rather he has rejected some of His Rubûbiyyah. May Allâh show mercy to the servant/worshiper who advises himself and aware of these tasks. It was asked about the speech of the Ahlu’l Ilm (People of Sacred Knowledge) who are the Ahlu Sirât'il Mustaqîm (People Straight Path): “Did they explain the Sûrah in this manner or not?”

As for “الملك al-Malik (King/Ruler)”: speech concerning it will come. This is because His Ta’âlâ’s statement,

مَالِكِ يَوْمِ الدِّينِ
“Mâlik (Master) of the Day of Judgment.” (al-Fâtihah 1/3)

In another Qirâ’ah, it is stated,

مَلِكِ يَوْمِ الدِّينِ
“Malik (King/Ruler) of the Day of Judgment.” (al-Fâtihah 1/3)

The meaning of “مَلِكِ King” according to all of the Mufassirîn (pl, Mufassir; Tafsîr scholars) is what Allâh interpreted as in His statement,

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ
“And what will explain to thee what the Day of Judgment is? Again, what will explain to thee what the Day of Judgment is? (It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allâh.” (al-Infitâr 82/17-19)

Whoever understands the Tafsîr (interpretation) of this Âyah, and realizes that “Mulk (dominion)” specified this day (i.e. the Day of Judgement) only for Allâh along with that He Subhânahu is “المَالِكِ al-Mâlik” of everything on this day and days other than it: then he will realize that specification is for this great matter (that Allâh is the sole Sovereign and Master of the Day of Judgment) which due to recognizing it, he enters Jannah (Paradise) from its entrance, and due to ignorance about it he enters the Nâr (Fire i.e., Hell-fire) from its entrance.

What a monument of a matter it is, if a man were to travel (in order to attain it) for more than twenty years he will not be able to fulfill its right. So were is this meaning and Îmân (faith) in it with what the Qur’ân became evident, along with the statement of Rasûlullâh Sallallâhu Alayhi wa Sallam,

يا فاطمه بنت محمد لا أغني عنك من الله شيئا
“O Fâtimah bint Muhammad I cannot avail you anything before Allâh (if you disobey Him)!”¹³

The following are among the statement of the Owner (author) of al-Burdah:¹⁴

ولن يضيـق رسـول الله جاهـك بـي
إذا الكريـم تحلـى باسم منتقـم
“O messenger of Allâh, your exalted status will not diminish, because of me (intercession on my behalf)…
When Karîm (Most Bountiful i.e. Allâh) will manifest (Himself) by the name of Muntaqim (Avenger i.e., on the Day of Resurrection).”¹⁵

فإن لـي ذمة منه بتسـميتـي
محمـدا وهو أوفـى الخلق بالذمـم
“For verily I have security from him due to my name.
(Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.”¹⁶

إن لم تكـن في معـادي آخذا بيـدي
فضـلا وإلا فقـل يا زلـة القـدم
“If at my resurrection, he should not take me by my hand.
Out of kindness, then say o the slipping of my foot.”¹⁷

So let the one who advices himself and one who are infatuated with it and those who claim to be amongst the Ulamâ while preferring its recitation over the Tilâwah (recitation) of Qur’ân; ponder upon these verses of poetry and its meanings.

Does confirming these verses of poetry and confirming His Ta’âlâ’s (and His Prophets’ following) statements, come together in the heart of a servant?

يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ
“(It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allâh.” (al-Infitâr 82/19)

Also the statement of Rasûlullâh Sallallâhu Alayhi wa Sallam,

يا فاطمه بنت محمد لا أغني عنك من الله شيئا
“O Fâtimah bint Muhammad I cannot avail you anything before Allâh (if you disobey Him)!”

No Wallâhi (by Allâh)! No Wallâhi! No Wallâhi, except this is like one combines in his heart that Mûsâ (Alayh’is Salâm) was Sâdiq (truthful) and (at the same time) Fir’awn (Pharaoh) was Sâdiq, and that Muhammad (Sallallâhu Alayhi wa Sallam) was Sâdiq upon the Haqq (truth), and (at the same time) Abû Jahl was Sâdiq upon the Haqq!

No, Wallâhi! They are not equal and they will never meet until the head of the crow turns grey. Thus, whoever understands this issue and understands al-Burdah and those who infatuated by it, he will understand the strangeness of Islâm. He will also understand that enmity and being our blood, wealth, and women Halâl (permissible) is not upon Takfîr and Qitâl (fighting), rather they are the ones who started us by Takfîr and Qitâl (they forced us to make Takfîr and to do Qitâl with them because of their Kufr). Rather upon His Ta’âlâ’s statement,

فَلا تَدْعُو مَعَ اللَّهِ أَحَداً
“… So invoke/worship not any one along with Allâh!” (al-Jinn 72/18)

And at He Ta’âlâ’s statement,

أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ
“Those whom they call upon do seek (for themselves) means of access to their Lord, as to who are nearest…” (al-Isrâ’ 17/57)

And He Ta’âlâ’s statement,

لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ
“To Him is due the true prayer: any others that they call upon besides Him hear them no more …” (ar-Ra’d 13/14)

Thus, this is some of the meanings in He Ta’âlâ’s statement,

مَالِكِ يَوْمِ الدِّينِ
“Mâlik (Master) of the Day of Judgment.” (al-Fâtihah 1/3)

This is of the meaning according to the Ijmâ (consensus) of the entirety of Mufassirûn. Allâh Subahânahu also explained this in the Sûrah of,

إِذَا السَّمَاءُ انْفَطَرَتْ
“When the Sky is cleft asunder…” (al-Infitâr 82/1)

(i.e. in Sûratu’l Infitâr), as it has been presented to you.

Know, may Allâh cultivate you (to truth), that “الحق al-Haqq (the truth)” is not clarified unless with “الباطل al-Bâtil (falsehood)”; as it was said,

وبضدها تتبين الأشياء “Things are clarified by its opposite.”

Thus, ponder upon what I mentioned to you; hour after hour, day after day, month after month, and year after year so that you may recognize the Millah (Religion) of your father Ibrâhîm (Alayh’is Salâm) and the Dîn of your Nabî (Sallallâhu Alayhi wa Sallam) so that you may be gathered (on the Day of Resurrection) with both of them, and so that you may not be distanced from the Hawdh (pool) on Yawmu’d Dîn, as those who are distanced from their way are distanced from it.

It is hoped that you will walk upon the Sirât (path) on Yawm’ul Qiyâmah, and that you do not slip from it as those who slip in the Dunyâ slip from Sirât of  Ibrâhîm (Alayh’is Salâm) and Muhammad (Sallallâhu Alayhi wa Sallam) which is Mustaqîm (straight path). So it is upon you to establish the Du’â of Fâtihah with the presence of heart, fear, and imploring.

As for He Ta’âlâ’s statement,

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
“Thee do we worship, and Thine aid we seek.” (al-Fâtihah 1/4)

“Ibâdah (worship) is Kamâl (perfection) of Mahabbah (love), and Kamâl of Khudû (submission), Khawf (fear), and Dhillah (humility).” The Maf’ûl (acted upon) precedes and it is “إِيَّاكَ Iyyâka (to You)”, and it is repeated for attention and Hasr (to restrict/confine) which means, “We do not worship anything except You! We do not have Tawakkul (trust) in anything except You!” This is perfection of Tâ’ah (obedience). The Dîn in its entirety stems from these two meanings. The first is distancing from Shirk, and the second is distancing from might or power. So He Ta’âlâ’s statement,

إِيَّاكَ نَعْبُدُ
“Thee do we worship.” (al-Fâtihah 1/4)

Means, “We make Tawhîd of You”, and its meaning is that you promise your Rabb that you will not associate anyone/thing with Him in His Ibâdah, neither a Malak (angel), or a Nabî, nor other than them, as He Ta’âlâ stated to the Sahâbah,

وَلا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَالنَّبِيِّينَ أَرْبَاباً أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ
“Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (to Allâh in Islâm)?” (Âli Imrân 3/80)

So ponder upon this Âyah and understand that which I mentioned to you about Rubûbiyyah, that it is what, attributed to “Tâj”, and “Muhammad bin Shamsân”. If the Sahâbah were to do this with the Rusul (prophets) they would have disbelieved after their Islâm (submission), just imagine how much more it would be for the one who attributes Rubûbiyyah to “Tâj” and his likes with it?

And He Ta’âlâ’s statement,

وَإِيَّاكَ نَسْتَعِينُ
“…and Thine aid we seek.” (al-Fâtihah 1/4)

In this, there are two issues: The first of them is asking aid from Allâh, and it is Tawakkul and distancing from might or power, and also seeking aid from Allâh, as it was mentioned previously regarding the half (of the Sûrah) being for the servant.

And He Ta’âlâ’s statement,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
“Show us the Straight Path.” (al-Fâtihah 1/5)

This is an evident Du’â which is prosperity for the slave from Allâh. The slaves’ supplication to Him and insistence upon Allâh to provide for the slave this is a great request. There is nothing more virtuous, given in the Dunyâ and Âkhirah than this. Just as Allâh Ta’âlâ bestowed upon His Rasûl Sallallâhu Alayhi wa Sallam after the Fath (conquest; i.e. the conquest of Makkah). He Ta’âlâ’s statement,,

وَيَهْدِيَكَ صِرَاطاً مُسْتَقِيماً
“…and guide thee on the Straight Path…” (al-Fath 48/2)

“Hidâyah (guidance) here is Tawfîq (success) and Irshâd (directing to guidance) so that the servant ponders upon the Dharûrah (necessity) of this matter, for verily Hidâyah encompasses Ilm (knowledge) and Sâlih (righteous) Amal (action) with regard to Istiqâmah (steadfastness upon destination), the perfection and the perseverance upon this until meeting Allâh.

Sirât is the clear path and Mustaqîm is that which has no crookedness in it.” The path that Allâh Ta’âlâ has revealed upon His Rasûl Sallallâhu Alayhi wa Sallam is intended with this path, and it is,

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
“The way of those on whom Thou hast bestowed Thy Grace.” (al-Fâtihah 1/6)

They are Rasûlullâh Sallallâhu Alayhi wa Sallam and his Ashâb (companions). Constantly ask Allâh -in every Rak’ah- to guide you to their path. It is incumbent upon you amongst the compulsory matters to confirm Allâh that is Mustaqîm (straightness). Every other path that which differs form it in terms of path or Ilm, or Ibâdah is not Mustaqîm, rather it is crooked.

This is the first of the Wâjibât (pl. of Wâjib; compulsory) that are deducted from this Âyah, and it is to believe in this by heart. And so the Mu’min (believer) becomes wary of obedience of the Shaytân; and it is believing in this concisely and abandoning it at length, for verily the worst Kâfir (disbeliever) of the people amongst the Murtaddîn who believe that Rasûlullâh Sallallâhu Alayhi wa Sallam is upon Haqq and that surely that which opposes it is Bâtil (invalid). When that which their souls does not desire comes to them, they are just like what Allâh Ta’âlâ states,

فَرِيقاً كَذَّبُوا وَفَرِيقاً يَقْتُلُونَ
“…some (of these) they called impostors, and some they (go so far as to) slay.” (al-Mâ’idah 5/70)¹⁸

As for He Ta’âlâ’s statement,

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ
“…those whose (portion) is not wrath, and who go not astray.” (al-Fâtihah 1/7)

As for “الْمَغْضُوبِ عَلَيْهِمْ those whose (portion) is wrath” are “the Ulamâ whom do not act with their Ilm”, and the “الضَّالُّون who gone astray” are the ones “who act without Ilm.” The first is the description of the Yahûd (Jews) and the second a description for the Nasârâ (Christians).

When many among the people see in the Tafsîr that the Yahûd are the “الْمَغْضُوبِ عَلَيْهِمْ those whose (portion) is wrath” and that the Nasârâ are the “الضَّالُّون who gone astray”, the ignorant deems that this is specific to them, while he affirms that his Rabb obligated upon him to supplicate with this Du’â, so that he is protected from the path of the people of this characteristic.
 
Subhânallâh! How does Allâh teach him and chose for him, and He Ta’âlâ also makes Fardh upon him to always supplicate with this Du’â along with his thought that there is no warning in it for him, nor does he imagine that he commits this act (act of being from amongst those whose portion is wrath or those who have gone astray)! This is from amongst Su’i Dhann (bad thoughts) upon Allâh Ta’âlâ! Wallâhu Â’lam.

This is the end of (Tafsîr of Sûrah) al-Fâtihah.

As for “آمين Âmîn” it is not from al-Fâtihah, however it is assurance upon the Du’â. Its meaning is “اللهم استجب O Allâh, Accept!”

It is Wâjib (obligatory) upon the Jâhil (ignorant) to learn this so that he does not think that “Âmîn” is from Kalamullâh (speech of Allâh).

Wallâhu Â’lam (and Allâh knows the best)!

Footnotes:

^11- “Shamsân”, “Tâj”, and another named “Yûsuf” were men whom the people in the time of the Shaykh believed that they were Walî (Friends) of Allâh, and they raised them in Ibâdah, Du’â, and its like which is not necessary to raise except for Allâh Azza wa Jalla.

^12- Allâh Ta’âla states,

قل من يرزقكم من السماء والأرض أمن يملك السمع والأبصار ومن يخرج الحي من الميت ويخرج الميت من الحي ومن يدبر الأمر فسيقولون الله فقل أفلا تتقون
“Say: Who is it that sustains you (in life) from the sky and from the earth? Or: Who is it that has power over hearing and sight? And: Who is it that brings out the living from the dead and the dead from the living? And: Who is it that rules and regulates all affairs? They will soon say, Allâh. Say: Will ye not then show piety (to Him)?” (Yûnus 10/31)

^13- Bukhârî, Hadîth no: 2753; Muslim, Hadîth no: 206.

^14- He is Sharaf ad-Dîn Muhammad bin Sa’îd as-Sanhâjî al-Misrî, he is attributed to Buwaysar bin Banû Suwayf in Egypt. He is a poet and his most popular poem is what Shaykh Rahimahullâh quoted from, namely “قصيدة البردة Qasîdat’ul Burdah (The Poem of the Scarf/Cloak)”. He was born 608H and died 696H. See Fawât’ul Wifayât, 362-363, 369. He is famous with his poem that is called as “Qasîdat’ul Burdah”.

Qasîdat’ul Burdah is widespread and well-known especially within the Sufis and lay people. There are many people out there either memorizing it or chanting it. Sufis claim that there are many virtues and specialities of Qasîdat’ul Burdah and each line has a special benefit! At the end they claim that “for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled...”

In the English translation of Qasidah Burdah has a section in which virtues and specialties of Qasidah Burdah are listed:

The virtues and specialities of Qasidah Burdah

The virtues of Qasidah Burdah are innumerable.

Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:

1. For blessings in life (1ong life) recite 1001 times.

2. For the removal of difficulties recite 71 times.

3. To remove drought recite 300 times.

4. For wealth and riches recite 700 times.

5. To have male children recite 116 times.

6. To make easy all difficult tasks. recite 771 times.

7. Whoever recites it daily or has someone else recite it 9  and thereafter makes damm (blow) on him, will be safeguarded from all hardships.

8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.

9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.

10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.

11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.

12. Whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons’ memory will increase tremendously.

13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.

14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.

15. The house in which it is read 3 times daily, will be protected from most difficulties.

16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.

17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.

18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.

19. Whoever reads it over rose water and sprinkles it over his clothes, will become respected and loved by the creation of Allah Ta'alaa.

20. On a journey if recited once daily, one will be protected from ail hardships of travel.

21. Whoever is in debt should recite it 1000 times.

22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.

23. The house in which this qasidah is read regularly will be saved from seven things:

i. From the evil of Jinn.

ii. From plague and epidemics.

iii. From smallpox.

iv. From diseases of the eyes.

v. From misfortune.

vi. From insanity.

vii. From sudden death.

20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:

i. Long life.

ii. Abundance in sustenance.

iii. Good health.

iv. Help (from Allah).

v. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.

vi. Wealth.

vii. Happiness and contentment.

20. Whoever wishes to know whether he will derive benefit or harm from a journey 9  should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.

21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.

22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.

23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.

24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.

25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.

26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.

27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. Wherever the sand falls, that land will not be infested again.

In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.

This list is a proof for what the level of deviation reached between these people. We seek refuge to Allâh Ta’âlâ from the deviation and ignorance of these people who act in the name of Allâh, in the name of Rasûlullâh Sallallâhu Alayhi wa Sallam and in the name of Islâm!

Even though this poem has the same name with the poem of Ka’b bin Zuhayr (Radiyallâhu Anh) there is no similarities between them. Many among the scholars –such as Shawkanî, Shaykh Sulaymân bin Muhammad bin Abd’il Wahhâb, Abd’ur Rahman bin Hasan and Mahmûd Shukrî al-Alûsî- refuted it due to it containing extremism in praise of Rasûlullâh (Sallallâhu Alayhi wa Sallam) which would lead to Shirk.

^15- Bûsayrî, Qasîdat’ul Burdah, Chapter 10 verse no: 3-4.

^16- Bûsayrî, Qasîdat’ul Burdah, Chapter 9 verse no: 13-14.

^17- Bûsayrî, Qasîdat’ul Burdah, Chapter 9 verse no: 15-16.

^18- The full length of the Âyah is as follows,

لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلاً كُلَّمَا جَاءهُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنْفُسُهُمْ فَرِيقاً كَذَّبُواْ وَفَرِيقاً يَقْتُلُونَ
“We took the covenant of the Children of Israel and sent them messengers, every time, there came to them a messenger with what they themselves desired not; some (of these) they called impostors, and some they (go so far as to) slay.” (al-Mâ’idah 5/70)

[Izhâr'ud Dîn]

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(Benefits From Sûrat’ul Fâtihah)¹⁹

These matters are detections from Sûrat’ul Fâtihah which Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâhu Ta’âlâ detected.

The First:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
“Thee do we worship, and Thine aid we seek.” (al-Fâtihah 1/4)

It is regarding Tawhîd.

The Second:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
“Show us the straight way!” (al-Fâtihah 1/5)

It is regarding continuation.

The Third: is the Arkân (pl. Ruqn; principles) of Dîn: “الحب al-Hubb (love)”, “الرجاء ar-Rajâ (hope)”, and “الخوف al-Khawf (fear)”.

As for “الحب al-Hubb (love) it is (mentioned) in the first (Âyah).

As for “الرجاء ar-Rajâ” it is (mentioned) in the second (Âyah).

As for “الخوف al-Khawf” it is (mentioned) in the third (Âyah).

The Fourth: The destruction of many from being ignorant about the first Âyah: I mean the preoccupation of “ الحمد al-Hamd (praise)” and the preoccupation of Rubûbiyyah of the Âlamîn.

The Fifth: Explanation of al Mun’im (the Benefactor) over them and explanation of “those whose (portion) is wrath and who gone astray.”

The Sixth: The exposition of “الكرم al-Karam (generosity)” and “الحمد al-Hamd (praise)” in the mentioning of al-Mun’im (the Benefactor) over them.

The Seventh: The exposition of “القدرة al-Qudrah (strength)” and “المجد al-Majd (glory)” in the mentioning of “those whose (portion) is wrath and who gone astray.”

The Eighth: The Du’â of al-Fâtihah with his mere statement, is not an accepted/answered Du’â when it is from a Ghâfil (unaware) heart.

The Ninth: His Ta’âlâ’s statement,

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
“The way of those on whom Thou hast bestowed Thy Grace.” (al-Fâtihah 1/6)

It is regarding the Hujjah (proof) of Ijmâ (consensus).

The Tenth: That which is concise about the destruction of man when he is left to himself.

The Eleventh: That which is from the Nass (textual proof) about Tawakkul (reliance).

The Twelfth: That which is about admonition upon the Butlân (invalidity) of Shirk.

The Thirteenth: The admonition upon the Butlân of Bid’ah (innovation).

The Fourteenth: Every single Âyah from the Âyat of al-Fâtihah: If man were to know it, he would become a Faqîh (jurist). For every Âyah: its meaning could be singled out in volumes.

Allâh Subhânahu wa Ta’alâ knows best.

Footnotes:

^19- We translated some other benefits of Sûrat'ul Fâtihah that are detected by Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb (Rahimahullâh) in another thread:

بعض فوائد سورة الفاتحة

Some Benefits From Sûrat’ul Fâtihah
Muallafat’ush Shaykh, 1/382-384; ad-Durar’us Saniyya, 13/73-75

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb (Rahimahullâh) said,

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
In the name of Allah, Most Gracious, Most Merciful.

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ الرَّحْمنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ
“Praise be to Allâh, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment.” (al-Fâtihah 1/1-3)

These three Âyât encompass three issues:

In the first Âyâh:

[which is:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
“Praise be to Allâh, the Cherisher and Sustainer of the worlds.” (al-Fâtihah 1/1)]

There is Mahabbah (love). This is because Allâh is the Bestower of bounties/favors, and that the Bestower is loved to the extent of his bestowal of favors.¹ Mahabbah is divided into four types:

(The First Type) Mahabbah containing Shirk: They (those who suffering from Shirk type love) are those whom Allâh Azza wa Jalla states about,

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ
“Yet there are men who take (for worship) others besides Allâh, as equal (with Allâh): They love them as they should love Allâh…”

To His statement,

وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ
“…Nor will there be a way for them out of the Fire.” (al-Baqarah 2/165-167)²

The Second Type of Mahabbah: Loving Bâtil (falsehood) and its people, and having Bughd (hatred) towards the Haqq (truth) and its people, and this is a characteristic of the hypocrites.³

The Third Type of Mahabbah: Natural love,⁴ this is ones (natural) love towards his wealth, and his offspring. When it does not divert one from obedience to Allâh and nor assist in committing the prohibitions of Allâh, then it is Mubâh (permissible).

The Fourth Type of Mahabbah:⁵ Loving the people of Tawhîd, and hating the people of Shirk, and this is the strongest handhold of Îmân (faith), and the greatest what the servant⁶ worships His Rabb (Lord) by.

In the second Âyâh [which is:

الرَّحْمَنِ الرَّحِيمِ
“ar-Rahmân (Most Gracious) ar-Rahîm (Most Merciful).” (al-Fâtihah 1/2)]

There is Rajâ (hope).

In the third Âyâh [which is:

مَالِكِ يَوْمِ الدِّينِ
“Master of the Day of Judgment.” (al-Fâtihah 1/3)]

There is Khawf (fear).

إِيَّاكَ نَعْبُدُ
“Thee do we worship.” (al-Fâtihah 1/4)

Meaning; I worship You O Lord with what has preceded of these three, that is with Mahabbah to You, Rajâ in you, and Khawf of you. Hence, these three are Arkân (pillars) of Ibâdah (worship), directing them to other than Allah is Shirk.

Also in these three verses is a refutation of the one who adhered to only one of the three, such as the one who concerns only with Love, or only with Rajaa, or only with Khawf. Whoever directs a single one of them to other than Allah then he becomes Mushrik.

Amongst the benefits of this Sûrah is; it is a refutation upon the three groups which every group is only concerned with one of these three Arkân of Ibâdah. Such as the one who worships Allâh Ta’âlâ only with Mahabbah, or the one who worships Allâh only with Rajâ as in the case of the Murji’ah. Likewise the one who worships Allâh only with Khawf as in the case of the Khawârij.⁷

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
“Thee do we worship, and Thine aid we seek.” (al-Fâtihah 1/4)

In it is Tawhîd of Ulûhiyyah, and Tawhîd of Rubûbiyyah.

إِيَّاكَ نَعْبُدُ “Thee do we worship.” In it is Tawhîd of Ulûhiyyah (Oneness of the Divine nature, to single-out Allâh alone for worship).

وإِيَّاكَ نَسْتَعِينُ “And Thine aid we seek.” In it is Tawhîd of Rubûbiyyah (Oneness of Divine Lordship, to single-out Allâh alone as excellence, sovereignty/rulership, leadership, implementation of the command and disposition).⁸

اهدِنَــــا الصِّرَاطَ المُستَقِيمَ
“Guide us to the Straight Path.” (al-Fâtihah 1/5)

This contains a refutation to the innovators.

Mentioning of the states of people is amongst the benefits of this Sûrah.

As for the last two verses [which are:

صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
“The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.” (al-Fâtihah 1/6-7)]

Allâh Ta’âlâ divided people in to three groups:
 
1- Those who are favored,

2- Those upon whom is anger, and

3- Those who are astray.

Those upon whom is anger are the Ahl’ul Ilm but no Amal (action).

Those who are astray are the Ahlu Ibâdah (those given to worship), but without Ilm. Even though these verses were revealed concerning the Jews and the Christians, they apply to everyone who is described with this (what has preceded).⁹

The third [group]¹⁰ the ones who are favored; those who are described with Ilm and Amal.

Distancing oneself from (every claimant who claim to have) power and might (other than Allâh), since he is the one favored (by Allâh) upon (hence, he is not the owner of power and might). This is amongst the benefits in this Sûrah.¹¹

Likewise total Ma’rifatullâh (recognition of Allâh) and negating the deficiencies from He Tabâraka wa Ta’âlâ is amongst the benefits in this Sûrah.

In it there is man’s recognizing his Rabb and of his own self,

Since;

If there is a Rabb, then unavoidably there is a Marbûb (slave that is governed by the Rabb).

When there is a Râhm (merciful) then unavoidably there is a Marhûm (one who is shown mercy).

When there is a Mâlik (Master), then unavoidably there is a Mamlûk (one who is owned and under the command).

When there is an Abd (a servant), then unavoidably there is a Ma’bûd (worshiped).

When there is a Hâdi (guide), then there unavoidably there is a Mahdî (guided).

When there is Mun’im (one who bestows favors), then unavoidably there is one who is favored.

When there is one upon whom is Maghdûb (anger), then unavoidably there is one who becomes angry/punishes.

When there is a misguided, then unavoidably there is one who is Mudhil (deviator).¹²

Hence, this Sûrah encompasses both Ulûhiyyah and Rubûbiyyah, the negation of all deficiencies from Allâh Azza wa Jall. It encompasses Ma’rifah (knowledge) of Ibâdah (worship) and its’ Arkân (pillars).

Wallâhu Â’lam (and Allâh knows best)!”


Footnotes:

^1- Due to Allah being Bestower of countless bounties and favors, He Ta’âlâ should be the One Who is loved the most.

^2- Allâh Azza wa Jalla states,

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ
“Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the punishment. Then would those who are followed clear themselves of those who follow (them): They would see the Chastisement, and all relations between them would be cut off. And those who followed would say: If only we had one more chance, we would clear ourselves of them, as they have cleared themselves of us... Thus will Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire.” (al-Baqarah 2/165-167)

^3- This type of Mahabbah (love) can be classified as “Nifaq (hypocrisy) type of Mahabbah”.

^4- This type of Mahabbah can be classified as “Mubâh (permissible) type of Mahabbah”.

^5- This type of Mahabbah can be classified as “Fardh (obligatory) type of Mahabbah”.

^6- Instead of the expression “servant”, “man” is used in the copy of ad-Durar’us Saniyya.

^7- Ibnu Abi’l Izz (Rahimahullâh) stated,

وقال بعضهم: من عبد الله بالحب وحده فهو زنديق، ومن عبده بالخوف وحده فهو [حروري] وروي: ومن عبده بالرجاء وحده فهو مرجئ، ومن عبده بالحب والخوف والرجاء فهو مؤمن موحد

“Some of the scholars said:  Whoever worships Allâh with love only is a Zindiq (heretic); whoever worships Allâh with fear only is a Harûrî (Khârijî); whoever worships Allâh with hope is a Murji’î. Whoever worships Allâh with love, fear and hope then he is a Muwahhhid Mu’min.” (Ibnu Abi’l Izz, Muhadhhabu Sharh’il Aqîdat’ut Tahâwiyyah)

^8- Hence only the Rabb (Lord) who has such attributes may help people.

^9- It was mentioned in Fath’ul Majid under the heading “What was mentioned concerning: Verily some of this Ummah worship idols” that Sufyân bin Uyayna (Rahimahullâh) stated,

من فسد من علمائنا ففيه شبه من اليهود، ومن فسد من عُبادنا ففيه شبه من النصارى

“Whoever becomes corrupt from among our scholars, he has some likeness to the Jews; and whoever becomes corrupt from among our pious worshipping men, he has some likeness to the Christians.”

^10- The Expression in parenthesis is mentioned in the copy of ad-Durar’us Saniyyah.

^11- In the ad-Durar’us Saniyyah copy, the following is mentioned: “Since He is Who favors you.”

^12- This list is mentioned in the ad-Durar’us Saniyyah copy in the following manner:

“Since;

If there is a Rabb, then unavoidably there is a Marbûb (slave that is governed by the Rabb).

When there is an Abd (a servant), then unavoidably there is a Ma’bûd (worshiped).

When there is a Hâdi (guide), then there unavoidably there is a Mahdî (guided).

When there is Mun’im (one who bestows favors), then unavoidably there is one who is favored.

When there is one upon whom is Maghdûb (anger), then unavoidably there is one who becomes angry/punishes.

When there is a misguided, then unavoidably there is one who is Mudhil (deviator).”