The Tafsīr of Sūrah Al-Fātiḥah (Chapter 1)

Which was revealed in Makkah

Qur’an 1:1–7بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ مَٰلِكِ يَوْمِ ٱلدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

The Meaning of Al-Fātiḥah and its Various Names

This Sūrah is called Al-Fātiḥah, that is, the Opener of the Book, the Sūrah with which prayers are begun. It is also called, Umm Al-Kitāb (the Mother of the Book), according to the majority of the scholars. In an authentic Ḥadīth recorded by At- Tirmidhi, who graded it Ṣaḥīḥ, Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ مَٰلِكِ يَوْمِ ٱلدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

"Al-Ḥamdu lillāhi Rabbil-'Ālamīn is the Mother of the Qur'ān, the Mother of the Book, and the seven repeated Ayāt of the Glorious Qur'ān.»

It is also called Al-Hamd and Aṣ-Ṣalāh, because the Prophet ﷺ said that his Lord said,

«قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَإِذَا قَالَ الْعَبْدُ: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، قَالَ اللَّهُ: حَمِدَنِي عَبْدِي

«'The prayer (i.e., Al-Fātiḥah) is divided into two halves between Me and My servants.' When the servant says, 'All praise is due to Allāh, the Lord of existence,' Allāh says, 'My servant has praised Me.'»^{1At-Tirmidhi, Tuḥfat Al-Aḥwadhi 8:283.}

Al-Fātiḥah was called the Ṣalāh, because reciting it is a condition for the correctness of Ṣalāh - the prayer. Al-Fātiḥah was also called Ash-Shifā' (the Cure).

It is also called Ar-Ruqyah (remedy), since in the Ṣaḥīḥ, there is the narration of Abu Sa'īd telling the story of the Companion who used Al-Fātiḥah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allāh ﷺ said to a Companion,

Ḥadīthوَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ

«How did you know that it is a Ruqyah?»^{2Fatḥ Al-Bāri 4:529.}

Al-Fātiḥah was revealed in Makkah as Ibn 'Abbās, Qatādah and Abu Al-'Āliyah stated. Allāh said,

Qur’an 15:87وَلَقَدْ ءَاتَيْنَٰكَ سَبْعًا مِّنَ ٱلْمَثَانِى

«And indeed, We have bestowed upon you the seven Mathāni» (seven repeatedly recited verses), (i.e. Sūrat Al-Fātihah) (15:87).^{3That is, because this Āyah, which refers to Al-Fātiḥah, was itself revealed in Makkah.} Allāh knows best.

How many Ayāt does Al-Fātiḥah contain?

There is no disagreement over the view that Al-Fātiḥah contains seven Ayāt. According to the majority of the reciters of Al-Kūfah, a group of the Companions, the Ṭābi'īn, and a number of scholars from the successive generations, the Bismillāh is a separate Āyah in its beginning. We will mention this subject again soon, if Allāh wills, and in Him we trust.

The Number of Words and Letters in Al-Fātiḥah

The scholars say that Al-Fātiḥah consists of twenty-five words, and that it contains one hundred and thirteen letters.

The Reason it is called Umm Al-Kitāb

In the beginning of the Book of Tafsīr, in his Ṣaḥīḥ, Al-Bukhāri said; "It is called Umm Al-Kitāb, because the Qur’ān starts with it and because the prayer is started by reciting it."^{4Fatḥ Al-Bāri 8:6.} It was also said that it is called Umm Al-Kitāb, because it contains the meanings of the entire Qur'an. Ibn Jarīr said, "The Arabs call every comprehensive matter that contains several specific areas an Umm. For instance, they call the skin that surrounds the brain, Umm Ar-Ra's. They also call the flag that gathers the ranks of the army an Umm." He also said, "Makkah was called Umm Al-Qura, (the Mother of the Villages) because it is the grandest and the leader of all villages. It was also said that the earth was made starting from Makkah."^{5Aṭ-Ṭabari 1:107.}

Further, Imām Aḥmad recorded that Abu Hurayrah narrated about Umm Al-Qur'an that the Prophet ﷺ said,

Ḥadīthهِيَ أُمُّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ الْقُرْآنُ الْعَظِيمُ

«It is Umm Al-Qur’ān, the seven repeated (verses) and the Glorious Qur’ān.»^{6Aḥmad 2:448.}

Also, Abu Ja'far, Muḥammad bin Jarīr Aṭ-Ṭabari recorded Abu Hurayrah saying that the Messenger of Allāh said about Al-Fātiḥah,

Ḥadīthهِيَ أُمُّ الْقُرْآنِ وَهِيَ فَاتِحَةُ الْكِتَابِ وَهِيَ السَّبْعُ الْمَثَانِي

«It is Umm Al-Qur’ān, Al-Fātiḥah of the Book (the Opener of the Qur'an) and the seven repeated (verses).»^{7Aṭ-Ṭabari 1:107.}

Virtues of Al-Fātiḥah

Imām Aḥmad bin Ḥanbal recorded in the Musnad that Abu Sa‘īd bin Al-Mu‘allā said, "I was praying when the Prophet ﷺ called me, so I did not answer him until I finished the prayer. I then went to him and he said, «What prevented you from coming?» I said, 'O Messenger of Allāh ! I was praying.' He said, «'Didn't Allah say»,

Qur’an 8:24يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

«O you who believe! Answer Allāh (by obeying Him) and (His) Messenger when he (ﷺ) calls you to that which gives you life?» He ﷺ then said,

Ḥadīthلَأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ

«I will teach you the greatest Sūrah in the Qur'ān before you leave the Masjid.» He held my hand and when he was about to leave the Masjid, I said, 'O Messenger of Allāh! You said: I will teach you the greatest Sūrah in the Qur'ān.' He said, «Yes.»

Qur’an 1:2ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«Al-Ḥamdu lillāhi Rabbil-'Ālamīn""

Ḥadīthنَعَمْ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ

«It is the seven repeated (verses) and the Glorious Qur'ān that I was given.»"^{8Aḥmad 4:211.}

Al-Bukhāri,^{9Fatḥ Al-Bāri 8:6, 271.} Abu Dāwud, An-Nasā'ī and Ibn Mājah^{10Abu Dāwud 2:150, An-Nasā'ī 2:139, and Ibn Mājah 2:1244.} also recorded this Ḥadīth.

Also, Imām Aḥmad recorded that Abu Hurayrah said, "The Messenger of Allāh ﷺ went out while Ubayy bin Ka'b was praying and said, «O Ubayy!» Ubayy did not answer him. The Prophet ﷺ said, «O Ubayy!» Ubayy prayed faster then went to the Messenger of Allāh ﷺ saying, 'Peace be unto you, O Messenger of Allāh!' He said, «Peace be unto you. O Ubayy, what prevented you from answering me when I called you?» He said, 'O Messenger of Allāh! I was praying.' He said, «Did you not read among what Allāh has sent down to me,»

Qur’an 8:24ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

«Answer Allāh (by obeying Him) and (His) Messenger when he (ﷺ) calls you to that which gives you life?» He said, 'Yes, O Messenger of Allāh! I will not do it again.' the Prophet ﷺ said,

Ḥadīthأَتُحِبُّ أَنْ أُعَلِّمَكَ سُورَةً لَمْ تَنْزِلْ لَا فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا؟

«Would you like me to teach you a Sūrah the likes of which nothing has been revealed in the Tawrāh, the Injīl, the Zabūr (Psalms) or the Furqān (the Qur'ān)?» He said, 'Yes, O Messenger of Allāh!' The Messenger of Allāh ﷺ said, «I hope that I will not leave through this door until you have learned it.» He (Ka'b) said, 'The Messenger of Allāh held my hand while speaking to me. Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allāh ! What is the Sūrah that you have promised to teach me?' He said, «What do you read in the prayer.» Ubayy said, 'So I recited Umm Al-Qur'ān to him.' He ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْزَلَ اللَّهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا إِنَّهَا السَّبْعُ الْمَثَانِي

«By Him in Whose Hand is my soul! Allāh has never revealed in the Tawrāh, the Injīl, the Zabūr or the Furqān a Sūrah like it. It is the seven repeated verses that I was given.»?" Also, At-Tirmidhi recorded this Ḥadīth and in his narration, the Prophet ﷺ said,

Ḥadīthإِنَّهَا مِنَ السَّبْعِ الْمَثَانِي وَالْقُرْآنِ الْعَظِيمِ الَّذِي أُعْطِيتُهُ

«It is the seven repeated verses and the Glorious Qur'ān that I was given.» At-Tirmidhi then commented that this Ḥadīth is Ḥasan Ṣaḥīḥ.^{11Aḥmad 2:412, Tuḥfat Al-Aḥwadhī 8:283.} There is a similar Ḥadīth on this subject narrated from Anas bin Mālik^{12Al-Ḥākim 1:560.} Further, 'Abdullāh, the son of Imām Aḥmad, recorded this Ḥadīth from Abu Hurayrah from Ubayy bin Ka'b, and he mentioned a longer but similar wording for the above Ḥadīth.^{13Aḥmad 2:357 and 5:114.} In addition, At-Tirmidhi and An-Nasā'ī recorded this Ḥadīth from Abu Hurayrah from Ubayy bin Ka'b who said that the Messenger of Allāh ﷺ said, مَا أَنْزَلَ اللَّهُ فِي التَّوْرَاةِ وَلَا فِي الْإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ

«Allāh has never revealed in the Tawrāh or the Injīl anything similar to Umm Al-Qur’ān. It is the seven repeated verses and it is divided into two halves between Allāh and His servant.»

This is the wording reported by An-Nasā’ī. At-Tirmidhi said that this Ḥadīth is Ḥasan Gharīb.^{14Tuḥfat Al-Aḥwadhi 8:553 and An-Nasā’ī in Al-Kubrā 1:318.}

Also, Imām Aḥmad recorded that Ibn Jābir said, “I went to the Messenger of Allāh ﷺ after he had poured water (for purification) and said, ‘Peace be unto you, O Messenger of Allāh!' He did not answer me. So I said again, ‘Peace be unto you, O Messenger of Allāh!' Again, he did not answer me, so I said again, ‘Peace be unto you, O Messenger of Allāh!' Still he did not answer me. The Messenger of Allāh ﷺ went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allāh ﷺ came out after he performed his purification and said, «Peace and Allāh's mercy be unto you, peace and Allāh's mercy be unto you, peace and Allāh's mercy be unto you.» He then said, «O ‘Abdullāh bin Jābir! Should I inform you of the best Sūrah in the Qur’ān?» I said, 'Yes, O Messenger of Allāh!' He said, «Read, ‘All praise be to Allāh, the Lord of the existence,' until you finish it.»^{15Aḥmad 4:177 and Al-Muwaṭṭa 1:84.} This Ḥadīth has a good chain of narrators.

Some scholars relied on this Ḥadīth as evidence that some Ayāt and Sūrahs have more virtues than others.

Furthermore, in the chapter about the virtues of the Qur’ān, Al-Bukhārī recorded that Abu Sa‘īd Al-Khudri said, “Once, we were on a journey when a female servant came and said, 'The leader of this area has been poisoned and our people are away. Is there a healer among you?’ Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, 'You know of a (new) Ruqyah, or did you do this before?’ He said, ‘I only used Umm Al-Kitāb as Ruqyah.’ We said, 'Do not do anything further until we ask the Messenger of Allāh.' When we went back to Al-Madīnah we mentioned what had happened to the Prophet ﷺ. The Prophet ﷺ said,

Ḥadīthوَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ

«Who told him that it is a Ruqyah? Divide (the sheep) and reserve a share for me.»'^{16Fatḥ Al-Bāri 8:671.}

Also, Muslim recorded in his Ṣaḥīḥ, and An-Nasā'ī in his Sunan that Ibn 'Abbās said, "While Jibrīl (Gabriel) was with the Messenger of Allāh ﷺ, he heard a noise from above. Jibrīl lifted his sight to the sky and said, 'This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet ﷺ and said, 'Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayāt of Sūrat Al-Baqarah. You will not read a letter of them, but will gain its benefit.' " This is the wording collected by An-Nasā'ī (Al-Kubrā 5:12) and Muslim recorded similar wording (1:554).

Al-Fātiḥah and the Prayer

Muslim recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthمَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا أُمَّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ

«Whoever performs any prayer in which he did not read Umm Al-Qur'ān, then his prayer is incomplete.» He said it thrice.

Abu Hurayrah was asked, “[When] we stand behind the Imām?" He said, "Read it to yourself, for I heard the Messenger of Allāh ﷺ say,

«قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ: ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ: ٱلرَّحْمَٰنِ ٱلرَّحِيمِ، قَالَ اللهُ: أَثْنَىٰ عَلَيَّ عَبْدِي، فَإِذَا قَالَ: مَٰلِكِ يَوْمِ ٱلدِّينِ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ، قَالَ: هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ: ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ ، قَالَ اللهُ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ»

«Allāh, the Exalted, said, 'I have divided the prayer (Al-Fātiḥah) into two halves between Myself and My servant, and My servant shall have what he asks for.'

If he says,

Qur’an 1:2ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«All praise and thanks be to Allāh, the Lord of existence.»

Allāh says, 'My servant has praised Me.' When the servant says,

Qur’an 1:3ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

«The Most Gracious, the Most Merciful.»

Allāh says, 'My servant has glorified Me.' When he says,

Qur’an 1:4مَٰلِكِ يَوْمِ ٱلدِّينِ

«The Owner of the Day of Recompense.»

Allāh says, 'My servant has glorified Me,' or 'My servant has related all matters to Me.' When he says,

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

«You (alone) we worship, and You (alone) we ask for help.»

Allāh says, 'This is between Me and My servant, and My servant shall acquire what he sought.' When he says,

Qur’an 1:6–7ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

«Guide us to the straight path. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray»,

Allāh says, 'This is for My servant, and My servant shall acquire what he asked for.'»."

These are the words of An-Nasā'ī, while both Muslim and An-Nasā'ī collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for."^{17Muslim 1:296, and An-Nasā'ī in Al-Kubrā 5:11,12.}

Explaining this Ḥadīth

The last Ḥadīth used the word [Ṣalāh] 'prayer' in reference to reciting the Qur'ān, (Al-Fātiḥah in this case) just as Allāh said in another Āyah,

Qur’an 17:110وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا

«And offer your Ṣalāh (prayer) neither aloud nor in a low voice, but follow a way between.»

meaning, with your recitation of the Qur'ān, as the Ṣaḥīḥ related from Ibn 'Abbās.^{18Fatḥ Al-Bāri 8:257} Also, in the last Ḥadīth, Allāh said, "I have divided the prayer between Myself and My servant into two halves, a half for Me and a half for My servant. My servant shall have what he asked for." Allāh next explained the division that involves reciting Al-Fātiḥah, demonstrating the importance of reciting the Qur'ān during the prayer, which is one of the prayer's greatest pillars. Hence, the word 'prayer' was used here although only a part of it was actually being referred to, that is, reciting the Qur'ān. Similarly, the word 'recite' was used where prayer is meant, as demonstrated by Allāh's statement,

Qur’an 17:78وَقُرْءَانَ ٱلْفَجْرِ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًا

«And recite the Qur'ān in the early dawn. Verily, the recitation of the Qur'ān in the early dawn is ever witnessed.» in reference to the Fajr prayer. The Two Ṣaḥīḥs recorded that the angels of the night and the day attend this prayer.^{19Fatḥ Al-Bāri 8:251 and Muslim 1:439.}

Reciting Al-Fātiḥah is required in Every Rak'ah of the Prayer

All of these facts testify to the requirement that reciting the Qur'ān (Al-Fātiḥah) in the prayer is required, and there is a consensus between the scholars on this ruling. The Ḥadīth that we mentioned also testifies to this fact, for the Prophet ﷺ said, ────────────

Ḥadīthمَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ

«Whoever performs any prayer in which he did not recite Umm Al-Qur'ān, his prayer is incomplete.»^{20Aḥmad 2:250.}

Also, the Two Ṣaḥīḥs recorded that 'Ubādah bin Aṣ-Ṣāmit said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ

«There is no prayer for whoever does not recite the Opening of the Book.»^{21Fatḥ Al-Bāri 2:276 and Muslim 1:295.}

Also, the Ṣaḥīḥs of Ibn Khuzaymah and Ibn Ḥibbān recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تُجْزِئُ صَلَاةٌ لَا يُقْرَأُ فِيهَا بِأُمِّ الْقُرْآنِ

«The prayer during which Umm Al-Qur'ān is not recited is invalid.»^{22Ibn Khuzaymah 1:248, and Ibn Ḥibbān 3:139.}

There are many other Ḥadīths on this subject. Therefore, reciting the Opening of the Book, during the prayer by the Imām and those praying behind him, is required in every prayer, and in every Rak'ah.

The Tafsīr of Isti'ādhah (seeking Refuge)

Allāh said,

Qur’an 7:199–200خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ

«Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don't punish them). And if an evil whisper comes to you from Shayṭān (Satan), then seek refuge with Allāh. Verily, He is Hearing, Knowing» (7:199-200),

Qur’an 23:96–98ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

«Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayāṭīn (devils). And I seek refuge with You, My Lord! lest they should come near me."» (23:96-98) and,

Qur’an 41:34–36ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

«Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient — and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shayṭān tries to turn you away (O Muḥammad ﷺ) (from doing good), then seek refuge in Allāh. Verily, He is the Hearing, the Knowing.» (41:34-36)

These are the only three Ayāt that carry this meaning. Allāh commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Ādam due to the vicious enmity and hatred he has always had towards man's father, Ādam. Allāh said,

Qur’an 7:27يَٰبَنِىٓ ءَادَمَ لَا يَفْتِنَنَّكُمُ ٱلشَّيْطَٰنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ ٱلْجَنَّةِ

«O Children of Ādam! Let not Shayṭān deceive you, as he got your parents [Ādam and Ḥawwā' (Eve)] out of Paradise» (7:27),

Qur’an 35:6إِنَّ ٱلشَّيْطَٰنَ لَكُمْ عَدُوٌّ فَٱتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُوا۟ حِزْبَهُۥ لِيَكُونُوا۟ مِنْ أَصْحَٰبِ ٱلسَّعِيرِ

«Surely, Shayṭān is an enemy to you, so take (treat) him as an enemy. He only invites his Ḥizb (followers) that they may become the dwellers of the blazing Fire» (35:6) and,

Qur’an 18:50أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ بِئْسَ لِلظَّٰلِمِينَ بَدَلًا

«Will you then take him (Iblīs) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Ẕālimūn (polytheists, and wrongdoers, etc)» (18:50).

The devil assured Ādam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,

Qur’an 38:82–83فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ

«"By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islāmic Monotheism)."» (38:82-83)

Also, Allāh said,

Qur’an 16:98–100فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ فَٱسْتَعِذْ بِٱللَّهِ مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ إِنَّهُۥ لَيْسَ لَهُۥ سُلْطَٰنٌ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ إِنَّمَا سُلْطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوْنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشْرِكُونَ

«So when you [want to] recite the Qur'ān, seek refuge with Allāh from Shayṭān, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allāh). His power is only over those who obey and follow him (Satan), and those who join partners with Him.» (16:98-100).

Seeking Refuge before reciting the Qur'ān

Allāh said,

Qur’an 16:98فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ فَٱسْتَعِذْ بِٱللَّهِ مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ

«So when you [want to] recite the Qur'ān, seek refuge with Allāh from Shayṭān, the outcast (the cursed one).»

meaning, before you recite the Qur'ān. Similarly, Allāh said,

Qur’an 5:6إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ

«When you intend to offer Aṣ-Ṣalāh (the prayer), wash your faces and your hands (forearms)» (5:6)

meaning, before you stand in prayer, as evident by the Ḥadīths that we mentioned. Imām Aḥmad recorded that Abu Sa'īd Al-Khudri said, "When the Messenger of Allāh ﷺ would stand up in prayer at night, he would start his prayer with the Takbīr (saying "Allāhu Akbar"; Allāh is Greater) and would then supplicate,

Ḥadīthسُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُكَ

«All praise is due to You, O Allāh, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.»

He ﷺ would then say thrice,

«لَا إِلَهَ إِلَّا اللهُ» ثَلَاثًا

«There is no deity worthy of worship except Allāh,».

He ﷺ would then say,

Ḥadīthأَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ

«I seek refuge with Allāh, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.»."

The four collectors of the Sunan recorded this Ḥadīth, which At-Tirmidhi considered the most famous Ḥadīth on this subject.^{1Aḥmad 3:69, Abu Dāwud 1:490, Tuḥfat Al-Aḥwadhi 2:47, An-Nasā’ī 2:132, and Ibn Mājah.}

Abu Dāwud and Ibn Mājah recorded that Jubayr bin Mut'im said that his father said, "When the Messenger of Allāh ﷺ started the prayer, he said,

Ḥadīthاللهُ أَكْبَرُ كَبِيرًا - ثَلَاثًا - الْحَمْدُ للهِ كَثِيرًا - ثَلَاثًا - سُبْحَانَ اللهِ بُكْرَةً وَأَصِيلًا - ثَلَاثًا - اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ

«Allāh is the Greater, truly the Greatest (thrice); all praise is due to Allāh always (thrice); and all praise is due to Allāh day and night (thrice). O Allāh! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.»."

'Amr said, "The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry."^{2Abu Dāwud 1:486 and Ibn Mājah 1:265.} Also, Ibn Mājah recorded that 'Ali bin Al-Mundhir said that Ibn Fuḍayl narrated that 'Aṭā' bin As-Sā'ib said that Abu 'Abdur-Raḥmān As-Sulami said that Ibn Mas'ūd said that the Prophet ﷺ said,

Ḥadīthاللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّيْطَانِ الرَّجِيمِ وَهَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ

«O Allāh! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.»

He said, "The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry."^{3Ibn Mājah 1:266.}

Seeking Refuge with Allāh when One is Angry

In his Musnad, Al-Ḥāfiẕ Abu Ya'lā Aḥmad bin 'Ali bin Al-Muthannā Al-Mawṣili reported that Ubayy bin Ka'b said, "Two men disputed with each other in the presence of the Messenger of Allāh ﷺ and the nose of one of them became swollen because of extreme anger. The Messenger of Allāh ﷺ said,

Ḥadīthإِنِّي لَأَعْلَمُ شَيْئًا لَوْ قَالَهُ لَذَهَبَ عَنْهُ مَا يَجِدُ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

«I know of some words that if he said them, what he feels will go away, 'I seek refuge with Allāh from the cursed Satan.'»"

An-Nasā'ī also recorded this Ḥadīth in his book, Al-Yawm wal-Laylah.^{4An-Nasā'ī in Al-Kubrā, no. 10233.}

Al-Bukhāri recorded that Sulaymān bin Ṣurad said, "Two men disputed in the presence of the Prophet ﷺ while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet ﷺ said,

Ḥadīthإِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

«I know of a statement which if he said it, will make what he feels disappear, 'I seek refuge with Allāh from the cursed Satan.'»

They said to the man, 'Do you not hear what the Messenger of Allāh is saying?' He said, 'I am not insane.'" Also, Muslim, Abu Dāwud and An-Nasā'i recorded this Ḥadīth.^{5Fatḥ Al-Bāri 6:388, Muslim 4:2015, Abu Dāwud 5:140 and An-Nasā'ī in Al-Kubrā.} There are many other Ḥadīths about seeking refuge with Allāh. One can find this subject in the books on supplication and the virtues of righteous, good deeds.

Is the Isti‘ādhah (seeking Refuge) required?

The majority of the scholars state that reciting the Isti‘ādhah (in the prayer and when reciting the Qur'ān) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Rāzi recorded that ‘Aṭā’ bin Abi Rabāḥ said that the Isti‘ādhah is required in the prayer and when one reads the Qur'ān. In support of ‘Aṭā’s statement, Ar-Rāzi relied upon the apparent meaning of the Āyah,

فَٱسْتَعِذْ

«Then seek refuge.»

He said that the Āyah contains a command that requires implementation. Also, the Prophet ﷺ always said the Isti‘ādhah. In addition, the Isti‘ādhah wards off the evil of Satan, which is necessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, “I seek refuge with Allāh from the cursed devil.” Then this will suffice.

Virtues of the Isti‘ādhah

The Isti‘ādhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allāh. Further, the Isti‘ādhah entails seeking Allāh's help and acknowledging His ability to do everything. The Isti‘ādhah also affirms the servant's meekness, weakness and inability to face the enemy of his inner evil, whom Allāh alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Āyāt in the Qur'ān that affirm this fact. Also, Allāh said,

إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌ وَكَفَىٰ بِرَبِّكَ وَكِيلًا

«Verily, My servants (i.e. the true believers of Islāmic Monotheism) — you have no authority over them. And sufficient is your Lord as a Guardian.» (17:65).

We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy - Satan - become bandits. Further, the believers who are defeated by the apparent enemy - disbelievers - gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti'ādhah is a form of drawing closer to Allāh and seeking refuge with Him from the evil of every evil creature.

What does Isti'ādhah mean?

Isti'ādhah means, "I seek refuge with Allāh from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from." Indeed, only Allāh is able to prevent the evil of Satan from touching the son of Ādam. This is why Allāh allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in. However, Allāh required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Āyāt in the Qur'ān. Allāh said in Sūrat Al-A'rāf,

Qur’an 7:199خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ

«Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).» (7:199)

This is about dealing with human beings. He then said in the same Sūrah,

Qur’an 7:200وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ

«And if an evil whisper comes to you from Shayṭān, then seek refuge with Allāh. Verily, He is Hearing, Knowing (7: 200).»

Allāh also said in Sūrat Al-Mu'minūn,

Qur’an 23:96–98ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

﴿Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayāṭīn (devils). And I seek refuge with You, My Lord! lest they should come near me.” (23:96-98).﴾ Further, Allāh said in Sūrat As-Sajdah, وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient — and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shayṭān tries to turn you away (from doing good), then seek refuge in Allāh. Verily, He is the Hearing, the Knowing﴾ (41:34-36). Why the Devil is called Shayṭān In the Arabic language, Shayṭān is derived from Shaṭana, which means the far thing. Hence, the Shayṭān has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shayṭān is derived from Shāṭa, (literally ‘burned’), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, “The Arabs say, ‘So-and-so has Tashayṭan,’ when he commits the act of the devils. If Shayṭān was derived from Shāṭa, they would have said, Tashayyaṭa (rather than Tashayṭan).” Hence, Shayṭān is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a 'Shayṭān'. Allāh said, وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا «And so We have appointed for every Prophet enemies — Shayāṭīn (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)» (6:112).

In addition, the Musnad by Imām Aḥmad records that Abu Dharr said that the Messenger of Allāh ﷺ said,

Ḥadīthيَا أَبَا ذَرٍّ تَعَوَّذْ بِاللَّهِ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ

«O Abu Dharr! Seek refuge with Allāh from the devils of mankind and the Jinns.»

Abu Dharr said, "I asked him ﷺ, 'Are there human devils?' He said, «Yes.»"^{6Aḥmad 5:178.} Furthermore, it is recorded in Ṣaḥīḥ Muslim that Abu Dharr said that the Messenger of Allāh ﷺ said,

Ḥadīthيَقْطَعُ الصَّلَاةَ الْمَرْأَةُ وَالْحِمَارُ وَالْكَلْبُ الْأَسْوَدُ

«The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).»

Abu Dharr said, "I said, 'What is the difference between the black dog and the red or yellow dog?' He said,

Ḥadīthالْكَلْبُ الْأَسْوَدُ شَيْطَانٌ

«The black dog is a devil.»."^{7Muslim 1:365.}

Also, Ibn Jarīr Aṭ-Ṭabari recorded that 'Umar bin Al-Khaṭṭāb once rode a Berthawn (huge camel) which started to proceed arrogantly. 'Umar kept striking the animal, but the animal kept walking in an arrogant manner. 'Umar dismounted the animal and said, "By Allāh! You have carried me on a Shayṭān. I did not come down from it until after I had felt something strange in my heart." This Ḥadīth has an authentic chain of narrators.^{8Aṭ-Ṭabari 1:111.}

The Meaning of Ar-Rajīm

Ar-Rajīm means, being expelled from all types of righteousness. Allāh said,

Qur’an 67:5وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ

«And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayāṭīn (devils)» (67:5).

Allāh also said,

Qur’an 37:6–10إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ وَحِفْظًا مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ

«Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness» (37:6-10).

Further, Allāh said,

Qur’an 15:16–18وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًا وَزَيَّنَّٰهَا لِلنَّٰظِرِينَ وَحَفِظْنَٰهَا مِن كُلِّ شَيْطَٰنٍ رَّجِيمٍ إِلَّا مَنِ ٱسْتَرَقَ ٱلسَّمْعَ فَأَتْبَعَهُۥ شِهَابٌ مُّبِينٌ

«And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shayṭān Rajīm (outcast Shayṭān). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.» (15:16-18).

There are several similar Āyāt. It was also said that Rajīm means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people's hearts. The first meaning is more popular and accurate.

Bismillāh is the First Āyah of Al-Fātiḥah

The Companions started the Book of Allāh with Bismillāh:

Qur’an 1:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

«1. In the Name of Allāh, the Most Gracious, the Most Merciful.»

The scholars also agree that Bismillāh is a part of an Āyah in Sūrat An-Naml (chapter 27). They disagree over whether it is a separate Āyah before every Sūrah, or if it is an Āyah, or a part of an Āyah, included in every Sūrah where the Bismillāh appears in its beginning. Ad-Dāraquṭni also recorded a Ḥadīth from Abu Hurayrah from the Prophet ﷺ that supports this Ḥadīth by Ibn Khuzaymah. Also, similar statements were attributed to ‘Ali, Ibn 'Abbās and others.^{1Ad-Dāraquṭni 1:303 and 306.}

The opinion that Bismillāh is an Āyah of every Sūrah, except Al-Barā’ah (chapter 9), was attributed to (the Companions) Ibn 'Abbās, Ibn ‘Umar, Ibn Az-Zubayr, Abu Hurayrah and ‘Ali. This opinion was also attributed to the Tābi‘īn: ‘Aṭā’, Ṭāwūs, Sa‘īd bin Jubayr, Makḥūl and Az-Zuhri. This is also the view of 'Abdullāh bin Al-Mubārak, Ash-Shāfi‘ī, Aḥmad bin Ḥanbal, (in one report from him) Isḥāq bin Rāhwayh and Abu ‘Ubayd Al-Qāsim bin Salām. On the other hand, Mālik, Abu Ḥanīfah and their followers said that Bismillāh is not an Āyah in Al- Fātiḥah or any other Sūrah. Dāwud said that it is a separate Āyah in the beginning of every Sūrah, not part of the Sūrah itself, and this opinion was also attributed to Aḥmad bin Ḥanbal.

Basmalah aloud in the Prayer

As for Basmalah aloud during the prayer, those who did not agree that it is a part of Al-Fātiḥah, state that the Basmalah should not be aloud. The scholars who stated that Bismillāh is a part of every Sūrah (except chapter 9) had different opinions; some of them, such as Ash-Shāfi‘ī, said that one should recite Bismillāh with Al-Fātiḥah aloud. This is also the opinion of many among the Companions, the Tābi‘īn and the Imāms of Muslims from the Salaf and the later generations. For instance, this is the opinion of Abu Hurayrah, Ibn ‘Umar, Ibn ‘Abbās, Mu‘āwiyah, ‘Umar and ‘Ali - according to Ibn ‘Abdul- Barr and Al-Bayhaqi. Also, the Four Khalīfahs - as Al-Khaṭīb reported - were said to have held this view although the report from them is contradicted. The Tābi‘īn scholars who gave this Tafsīr include Sa‘īd bin Jubayr, ‘Ikrimah, Abu Qilābah, Az- Zuhri, ‘Ali bin Al-Ḥasan, his son Muḥammad, Sa‘īd bin Al- Musayyib, ‘Aṭā’, Ṭāwūs, Mujāhid, Sālim, Muḥammad bin Ka‘b Al-Quraẓi, Abu Bakr bin Muḥammad bin 'Amr bin Ḥazm, Abu Wā'il, Ibn Sīrīn, Muḥammad bin Al-Munkadir, 'Ali bin 'Abdullāh bin 'Abbās, his son Muḥammad, Nāfi' the freed slave of Ibn 'Umar, Zayd bin Aslam, 'Umar bin 'Abdul-Azīz, Al-Azraq bin Qays, Ḥabīb bin Abi Thābit, Abu Ash-Sha‘thā’, Makhūl and 'Abdullāh bin Ma'qil bin Muqarrin. Also, Al-Bayhaqi added 'Abdullāh bin Ṣafwān, and Muḥammad bin Al-Ḥanafiyyah to this list. In addition, Ibn 'Abdul-Barr added 'Amr bin Dīnār.

The proof that these scholars relied on is that, since Bismillāh is a part of Al-Fātiḥah, it should be recited aloud like the rest of Al-Fātiḥah. Also, An-Nasā’ī recorded in his Sunan, Ibn Ḥibbān and Ibn Khuzaymah in their Ṣaḥīḥs and Al-Ḥākim in the Mustadrak, that Abu Hurayrah once performed the prayer and recited Bismillāh aloud. After he finished the prayer, he said, "Among you, I perform the prayer that is the closest to the prayer of the Messenger of Allāh ﷺ." Ad- Dāraquṭni, Al-Khaṭīb and Al-Bayhaqi graded this Ḥadīth Ṣaḥīḥ^{2An-Nasā'ī 2:134, Ibn Khuzaymah 1:251, Ibn Ḥibbān 3:143, Al-Ḥākim 1:232, Ad-Dāraquṭni 1:305, Al-Khaṭīb and Al-Bayhaqi 2:46.} Furthermore, in Ṣaḥīḥ Al-Bukhāri it is recorded that Anas bin Mālik was asked about the recitation of the Prophet ﷺ. He said, "His recitation was unhurried." He then demonstrated that and recited, while lengthening the recitation of Bismillāh Ar-Raḥmān Ar-Raḥīm,^{3Fatḥ Al-Bāri 8:709.} Also, in the Musnad of Imām Aḥmad, the Sunan of Abu Dāwud, the Ṣaḥīḥ of Ibn Ḥibbān and the Mustadrak of Al-Ḥākim - it is recorded that Umm Salamah said, "The Messenger of Allāh used to distinguish each Āyah during his recitation,

Qur’an 1:1–4بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ مَٰلِكِ يَوْمِ ٱلدِّينِ

«In the Name of Allāh, the Most Gracious, the Most Merciful. All praise and thanks be to Allāh, the Lord of all that exists, the Most Gracious, the Most Merciful. The Owner of the Day of Recompense.»"

Ad-Dāraquṭni graded the chain of narration for this Ḥadīth Ṣaḥīḥ^{4Aḥmad 6:302, Abu Dāwud 4:294, Ibn Khuzaymah 1:248, Al-Ḥākim 2:231, Ad-Dāraquṭni 1:307.} Furthermore, Imām Abu 'Abdullāh Ash-Shāfi'ī and Al-Ḥākim in his Mustadrak, recorded that Mu'āwiyah led the prayer in Al-Madīnah and did not recite the Bismillāh. The Muhājirīn who were present at that prayer criticized that. When Mu'āwiyah led the following prayer, he recited the Bismillāh aloud.^{5Musnad Al-Imām Ash-Shāfi'ī 1:80, Al-Ḥākim 1:233.}

The Ḥadīths mentioned above provide sufficient proof for the opinion that the Bismillāh is recited aloud. As for the opposing evidences and the scientific analysis of the narrations mentioned their weaknesses or otherwise it is not our desire to discuss this subject at this time.

Other scholars stated that the Bismillāh should not be recited aloud in the prayer, and this is the established practice of the Four Khalifahs, as well as 'Abdullāh bin Mughaffal and several scholars among the Tābi'īn and later generations. It is also the Madhhab (view) of Abu Ḥanīfah, Ath-Thawri and Aḥmad bin Ḥanbal.

Imām Mālik stated that the Bismillāh is not recited aloud or silently. This group based their view upon what Imām Muslim recorded that 'Ā'ishah said that the Messenger of Allāh ﷺ used to start the prayer by reciting the Takbīr (Allāhu Akbar; Allāh is Greater) and then recite,

Qur’an 1:2ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«All praise and thanks be to Allāh, the Lord of all that exists.» (Ibn Abi Ḥātim 1:12).

Also, the Two Ṣaḥīḥs recorded that Anas bin Mālik said, "I prayed behind the Prophet ﷺ, Abu Bakr, 'Umar and 'Uthmān and they used to start their prayer with,

Qur’an 1:2ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«All praise and thanks be to Allāh, the Lord of all that exists.» Muslim added, "And they did not mention,

Qur’an 1:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

«In the Name of Allāh, the Most Gracious, the Most Merciful» whether in the beginning or the end of the recitation."^{6Fatḥ Al-Bāri 2:265, and Muslim 1:299. We should state that Al-Ḥāfiz Ibn Ḥajar Al-Asqalāni said in his book Bulūgh Al-Marām, "Aḥmad, An-Nasā'ī and Ibn Khuzaymah recorded this wording (for the Ḥadīth above): They did not reciteبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ«In the Name of Allāh, the Most Gracious, the Most Merciful» aloud.' In another narration by Ibn Khuzaymah, They used to recite it silently.' This is the meaning intended (by the Ḥadīth recorded by Muslim)."} Similar is recorded in the Sunan books from 'Abdullāh bin Mughaffal, may Allāh be pleased with him.^{7At-Tirmidhi no. 244.}

These are the opinions held by the respected Imāms, and their statements are similar in that they agree that the prayer of those who recite Al-Fātiḥah aloud or in secret is correct. All the favor is from Allāh.

The Virtue of Al-Fātiḥah

Imām Aḥmad recorded in his Musnad, that a person who was riding behind the Prophet ﷺ said, "The Prophet's animal tripped, so I said, 'Cursed Shayṭān.' The Prophet ﷺ said,

Ḥadīthلَا تَقُلْ: تَعِسَ الشَّيْطَانُ، فَإِنَّكَ إِذَا قُلْتَ: تَعِسَ الشَّيْطَانُ، تَعَاظَمَ وَقَالَ: بِقُوَّتِي صَرَعْتُهُ، وَإِذَا قُلْتَ: بِاسْمِ اللهِ تَصَاغَرَ حتى يَصِيرَ مِثْلَ الذُّبَابِ

«Do not say, 'Cursed Shayṭān,' for if you say these words, Satan becomes arrogant and says, 'With my strength I made him fall.' When you say, 'Bismillāh,' Satan will become as small as a fly.»^{8Aḥmad 5:59.}

Further, An-Nasā’ī recorded in his book Al-Yawm wal-Laylah, and also Ibn Marduwyah in his Tafsīr that Usāmah bin 'Umayr said, "I was riding behind the Prophet...” and he mentioned the rest of the above Ḥadīth. The Prophet ﷺ said in this narration,

Ḥadīthلَا تَقُلْ هٰكَذَا فَإِنَّهُ يَتَعَاظَمُ حَتَّى يَكُونَ كَالْبَيْتِ، وَلٰكِنْ قُلْ: بِسْمِ اللهِ، فَإِنَّهُ يَصْغُرُ حَتَّى يَكُونَ كَالذُّبَابَةِ.

«Do not say these words, because then Satan becomes larger; as large as a house. Rather, say, 'Bismillāh,' because Satan then becomes as small as a fly.»^{9An-Nasā'ī in Al-Kubrā 6:142.}

This is the blessing of reciting Bismillāh.

Basmalah is recommended before performing any Deed

Basmalah (reciting Bismillāh) is recommended before starting any action or deed. For instance, Basmalah is recommended before starting a Khutbah (speech).

The Basmalah is also recommended before one enters the place where he wants to relieve himself, there is a Ḥadīth concerning this practice.^{10'Awn Al-Ma'būd (the explanation of Sunan Abu Dāwud) 1:6} Further, Basmalah is recommended at the beginning of ablution, for Imām Aḥmad and the Sunan compilers recorded that Abu Hurayrah, Sa'īd bin Zayd and Abu Sa'īd narrated from the Prophet ﷺ,

Ḥadīthلَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عَلَيْهِ

«There is no valid ablution for he who did not mention Allāh's Name in it.»^{11Aḥmad 3:41, Abu Dāwud 1:75, Tuḥfat Al-Aḥwadhi 1:115, An-Nasā'ī 1:61, and Ibn Mājah 1:140}

This Ḥadīth is Ḥasan (good). Also, the Basmalah is recommended before eating, for Muslim recorded in his Ṣaḥīḥ that the Messenger of Allāh ﷺ said to 'Umar bin Abi Salamah while he was a child under his care,

Ḥadīthقُلْ بِسْمِ اللَّهِ وَكُلْ بِيَمِينِكَ وَكُلْ مِمَّا يَلِيكَ

«Say Bismillāh, eat with your right hand and eat from whatever is next to you.»^{12Muslim 3:1600.}

Some of the scholars stated that Basmalah before eating is obligatory. Basmalah before having sexual intercourse is also recommended. The Two Ṣaḥīḥs recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

Ḥadīthلَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، فَإِنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا

«If anyone of you before having sexual relations with his wife says, 'In the Name of Allāh. O Allāh! Protect us from Satan and also protect what you grant us (meaning the coming offspring) from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm that child.»^{13Fatḥ Al-Bāri 9:136, Muslim 2:1058.}

The Meaning of "Allāh"

Allāh is the Name of the Lord, the Exalted. It is said that Allāh is the Greatest Name of Allāh, because it is referred to when describing Allāh by the various attributes. For instance, Allāh said,

Qur’an 59:22–24هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ هُوَ ٱللَّهُ ٱلْخَٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

«He is Allāh, beside Whom Lā ilāha illa Huwa (none has the right to be worshipped but He) the Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful. He is Allāh, beside Whom Lā ilāha illa Huwa, the King, the Holy, the One free from all defects, the Giver of security, the Watcher over His creatures, the Almighty, the Compeller, the Supreme. Glory be to Allāh! (High is He) above all that they associate as partners with Him. He is Allāh, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the Wise» (59:22-24).

Hence, Allāh mentioned several of His Names as Attributes for His Name Allāh. Similarly, Allāh said,

Qur’an 7:180وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا

«And (all) the Most Beautiful Names belong to Allāh, so call on Him by them» (7:180), and,

Qur’an 17:110قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَٰنَ أَيًّا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ

«Say (O Muḥammad ﷺ:) "Invoke Allāh or invoke the Most Gracious (Allāh), by whatever name you invoke Him (it is the same), for to Him belong the Best Names."» (17:110)

Also, the Two Ṣaḥīḥs recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ

«Allāh has ninety-nine Names, one hundred minus one, whoever counts (and preserves) them, will enter Paradise.»^{14Fatḥ Al-Bāri 11:218, Muslim 4:2062.}

These Names were mentioned in a Ḥadīth recorded by At-Tirmidhi^{15Tuḥfat Al-Aḥwadhi 9:480, and Ibn Mājah 2:1269.} and Ibn Mājah, and there are several differences between these two narrations.

The Meaning of Ar-Raḥmān Ar-Raḥīm - the Most Gracious, the Most Merciful

Ar-Raḥmān and Ar-Raḥīm are two names derived from Ar-Raḥmah (the mercy), but Raḥmān has more meanings that pertain to mercy than Ar-Raḥīm. There is a statement by Ibn Jarīr that indicates that there is a consensus on this meaning. Further, Al-Qurṭubi said, "The proof that these names are derived (from Ar-Raḥmah), is what At-Tirmidhi recorded - and graded Ṣaḥīḥ from 'Abdur-Raḥmān bin 'Awf that he heard the Messenger of Allāh ﷺ say,

Ḥadīthقَالَ اللَّهُ تَعَالَى: أَنَا الرَّحْمٰنُ خَلَقْتُ الرَّحِمَ وَشَقَقْتُ لَهَا اسْمًا مِنِ اسْمِي، فَمَنْ وَصَلَهَا وَصَلْتُهُ وَمَنْ قَطَعَهَا قَطَعْتُهُ

«Allāh the Exalted said, 'I Am Ar-Raḥmān. I created the Raḥam (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.'»^{16Tuḥfat Al-Aḥwadhi 6:33}

He then said, "This is a text that indicates the derivation." He then said, "The Arabs denied the name Ar-Raḥmān, because of their ignorance about Allāh and His attributes."

Al-Qurṭubi said, "It was said that both Ar-Raḥmān and Ar-Raḥīm have the same meaning, such as the words Nadmān and Nadīm, as Abu 'Ubayd has stated. Abu 'Ali Al-Fārisi said, 'Ar-Raḥmān, which is exclusively for Allāh, is a name that encompasses every type of mercy that Allāh has. Ar-Raḥīm is what effects the believers, for Allāh said,

Qur’an 33:43وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًا

«And He is ever Raḥīm (merciful) to the believers.»' (33:43)

Also, Ibn 'Abbās said - about Ar-Raḥmān and Ar-Raḥīm, They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy).' "^{17Tafsīr Al-Qurṭubi 1:105.}

Ibn Jarīr said; As-Surri bin Yaḥyā At-Tamīmi narrated to me that 'Uthmān bin Zufar related that Al-'Azrami said about Ar-Raḥmān and Ar-Raḥīm, "He is Ar-Raḥmān with all creation and Ar-Raḥīm with the believers."^{18Aṭ-Ṭabari 1:127.} Hence. Allāh's statements,

Qur’an 25:59ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ٱلرَّحْمَٰنُ

«Then He rose over (Istawā) the Throne (in a manner that suits His majesty), Ar-Raḥmān» (25:59), and,

Qur’an 20:5ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ

«Ar-Raḥmān (Allāh) rose over (Istawā) the (Mighty) Throne (in a manner that suits His majesty).» (20:5)

Allāh thus mentioned the Istawā - rising over the Throne - along with His Name Ar-Raḥmān, to indicate that His mercy encompasses all of His creation. Allāh also said,

Qur’an 33:43وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًا

«And He is ever Raḥīm (merciful) to the believers», thus encompassing the believers with His Name Ar-Raḥīm. They said, "This testifies to the fact that Ar-Raḥmān carries a broader scope of meanings pertaining to the mercy of Allāh with His creation in both lives. Meanwhile, Ar-Raḥīm is exclusively for the believers." Yet, we should mention that there is a supplication that reads,

Ḥadīthرَحْمٰنَ الدُّنْيَا وَالْآخِرَةِ وَرَحِيمَهُمَا

«The Raḥmān and the Raḥīm of this life and the Hereafter» Allāh's Name Ar-Raḥmān is exclusively His. For instance, Allāh said,

Qur’an 17:110قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَٰنَ أَيًّا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ

«Say (O Muḥammad ﷺ): "Invoke Allāh or invoke Ar-Raḥmān (Allāh), by whatever name you invoke Him (it is the same), for to Him belong the Best Names» (17:110),» and,

Qur’an 43:45وَسْـَٔلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ ٱلرَّحْمَٰنِ ءَالِهَةً يُعْبَدُونَ

«And ask (O Muḥammad ﷺ) those of Our Messengers whom We sent before you: "Did We ever appoint ālihah (gods) to be worshipped besides Ar-Raḥmān (Most Gracious, Allāh)?"» (43:45).

Further, when Musaylimah the Liar called himself the Raḥmān of Yamamah, Allāh made him known by the name 'Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is described as 'the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the bedouins.

Therefore, Allāh first mentioned His Name - Allāh - that is exclusively His and described this Name by Ar-Raḥmān, which no one else is allowed to use, just as Allāh said,

Qur’an 17:110قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَٰنَ أَيًّا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ

«Say (O Muḥammad ﷺ): "Invoke Allāh or invoke Ar-Raḥmān (Allāh), by whatever name you invoke Him (it is the same), for to Him belong the Best Names."» (17:110)

Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Raḥmān.

As for Allāh's Name Ar-Raḥīm, Allāh has described others by it. For instance, Allāh said,

Qur’an 9:128لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

«Verily, there has come unto you a Messenger (Muḥammad ﷺ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muḥammad ﷺ) is anxious over you (to be rightly guided) for the believers (he ﷺ is) kind (full of pity), and Raḥīm (merciful)» (9:128).

Allāh has also described some of His creation using some of His other Names. For instance, Allāh said,

Qur’an 76:2إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا

«Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (Samī') and seer (Baṣīr) (76:2).

In conclusion, there are several of Allāh's Names that are used as names for others besides Allāh. Further, some of Allāh's Names are exclusive for Allāh alone, such as Allāh, Ar-Raḥmān, Al-Khāliq (the Creator), Ar-Rāziq (the Sustainer), and so forth.

Hence, Allāh started the Tasmiyah (meaning, 'In the Name of Allāh, Most Gracious Most Merciful') with His Name, Allāh, and described Himself as Ar-Raḥmān, (Most Gracious) which is softer and more general than Ar-Raḥīm. The most honorable Names are mentioned first, just as Allāh did here.

A Ḥadīth narrated by Umm Salamah stated that the recitation of the Messenger of Allāh ﷺ was slow and clear, letter by letter,

Qur’an 1:1–4بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ مَٰلِكِ يَوْمِ ٱلدِّينِ

«In the Name of Allāh, the Most Gracious, the Most Merciful. All the praises and thanks be to Allāh, the Lord of all that exists. The Most Gracious, the Most Merciful. The Owner of the Day of Recompense» (1:1-4).

And this is how a group of scholars recite it. Others connected the recitation of the Tasmiyah to Al-Ḥamd.

Qur’an 1:2ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

﴿2. Al-Ḥamd be to Allāh, the Lord of all that exists.»

The Meaning of Al-Hamd

Abu Ja'far bin Jarīr said, "The meaning of

Qur’an 1:2ٱلْحَمْدُ لِلَّهِ

﴿Al-Ḥamdu Lillāh﴾ (all praise and thanks be to Allāh) is: all thanks are due purely to Allāh, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allāh's innumerable favors and bounties, that only He knows the amount of. Allāh's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allāh also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allāh for these favors from beginning to end."^{1Aṭ-Ṭabari 1:135.} Further, Ibn Jarīr commented on the Āyah, ٱلْحَمْدُ لِلَّهِ ﴿Al-Ḥamdu Lillāh﴾, that it means, “A praise that Allāh praised Himself with, indicating to His servants that they too should praise Him, as if Allāh had said, ‘Say: All thanks and praise is due to Allāh.' It was said that the statement, ٱلْحَمْدُ لِلَّهِ ﴿All praise and thanks be to Allāh﴾, entails praising Allāh by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, ‘All thanks are due to Allāh,' he will be thanking Him for His favors and bounties.”^{2Aṭ-Ṭabari 1:137.}

The Difference between Praise and Thanks Ḥamd is more general, in that it is a statement of praise for one’s characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

The Statements of the Salaf about Al-Ḥamd Ḥafṣ mentioned that 'Umar said to 'Ali, “We know Lā ilaha illallāh, Subḥān Allāh and Allāhu Akbar. What about Al- Ḥamdu Lillāh?” ʿAli said, “A statement that Allāh liked for Himself, was pleased with for Himself and He likes that it be repeated."^{3Aṭ-Ṭabari. 1:15.} Also, Ibn 'Abbās said, "Al-Ḥamdu Lillāh is the statement of appreciation. When the servant says Al-Ḥamdu Lillāh, Allāh says, 'My servant has praised Me." Ibn Abī Ḥātim recorded this Ḥadīth.^{4Ibid. 1:13.}

The Virtues of Al-Ḥamd

Imām Aḥmad bin Ḥanbal recorded that Al-Aswad bin Sarī' said, "I said, 'O Messenger of Allāh! Should I recite to you words of praise for My Lord, the Exalted, that I have collected?' He said,

Ḥadīthأَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ

«Verily, your Lord likes Al-Ḥamd.»”

An-Nasā’ī also recorded this Ḥadīth.^{5Aḥmad 3:435, and An-Nasā'ī in Al-Kubrā 4:416.} Furthermore, Abu 'Īsā At-Tirmidhi, An-Nasā'i and Ibn Mājah recorded that Mūsā bin Ibrāhīm bin Kathīr related that Ṭalḥah bin Khirāsh said that Jābir bin 'Abdullāh said that the Messenger of Allāh ﷺ said,

Ḥadīthأَفْضَلُ الذِّكْرِ لَا إِلٰهَ إِلَّا اللَّهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُ للّهِ

«The best Dhikr (remembering Allāh) is Lā ilaha illallāh and the best supplication is Al-Ḥamdu Lillāh.»

At-Tirmidhi said that this Ḥadīth is Ḥasan Gharīb. ^{6Tuḥfat Al-Aḥwadhi 9:324, An-Nasā'ī in Al-Kubrā 6:208, Ibn Mājah 2:1249.}Also, Ibn Mājah recorded that Anas bin Mālik said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَقَالَ: الْحَمْدُ لِلَّهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ

«No servant is blessed by Allāh and says, 'Al-Ḥamdu Lillāh', except that what he was given is better than that which he has himself acquired.»^{7Ibn Mājah 2:1250}

Further, in his Sunan, Ibn Mājah recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ عَبْدًا مِنْ عِبَادِ اللَّهِ قَالَ: يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللَّهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللَّهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: يَا رَبِّ لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللَّهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.

«A servant of Allāh once said, 'O Allāh! Yours is the Ḥamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words. They ascended to Allāh and said, 'O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allāh said while having more knowledge in what His servant has said, 'What did My servant say?' They said, 'He said, 'O Allāh! Yours is the Ḥamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allāh said to them, 'Write it as My servant has said it, until he meets Me and then I shall reward him for it.»^{8Ibn Mājah 2:1249.}

Al before Hamd encompasses all Types of Thanks and Appreciation for Allāh

The letters Alif and Lām before the word Hamd serve to encompass all types of thanks and appreciation for Allāh, the Exalted. A Ḥadīth stated,

Ḥadīthاللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ

«O Allāh! All of Al-Ḥamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.»^{9At-Targhīb wat-Tarhīb 2:253.}

The Meaning of Ar-Rabb, the Lord

Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allāh. When it is alone, the word Rabb is used only for Allāh. As for other than Allāh, it can be used to say Rabb Ad-Dār, the master of such and such object. Further, it was reported that Ar-Rabb is Allāh's Greatest Name.

The Meaning of Al-'Ālamīn

Al-'Ālamīn is plural for 'Ālam, which encompasses everything in existence except Allāh. The word 'Ālam is itself a plural word, having no singular form. The 'Ālamīn are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an 'Ālam. Al-Farrā' and Abu 'Ubayd said, "'Ālam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals." Also, Zayd bin Aslam and Abu Muḥayṣin said, 'Ālam includes all that Allāh has created with a soul." Further, Qatādah said about,

Qur’an 1:2رَبِّ ٱلْعَٰلَمِينَ

«The Lord of the 'Ālamīn», “Every type of creation is an 'Ālam." Az-Zajjāj also said, "Ālam encompasses everything that Allāh created, in this life and in the Hereafter." Al-Qurṭubi commented, "This is the correct meaning, that the 'Ālam encompasses everything that Allāh created in both worlds. Similarly, Allāh said,

Qur’an 26:23–24قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَٰلَمِينَ قَالَ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُم مُّوقِنِينَ

«Fir'awn (Pharaoh) said: "And what is the Lord of the 'Ālamīn?" Mūsā (Moses) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty”» (26:23-24).

Why is the Creation called 'Ālam?

'Ālam is derived from 'Alāmah, that is because it is a sign testifying to the existence of its Creator and to His Oneness."^{10Al-Qurṭubi 1:139.}

Qur’an 1:3ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

«3. Ar-Raḥmān (the Most Gracious), Ar-Raḥīm (the Most Merciful)﴿. Allāh said next,

Qur’anٱلرَّحْمَٰنِ ٱلرَّحِيمِ

﴿Ar-Raḥmān (the Most Gracious), Ar-Raḥīm (the Most Merciful)﴿ We explained these Names in the Basmalah. Al-Qurṭubi said, "Allāh has described Himself by 'Ar-Raḥmān, Ar-Raḥīm' after saying 'the Lord of the Ālamīn', so His statement here includes a warning, and then an encouragement. Similarly, Allāh said,

Qur’an 15:49–50نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ

﴿Declare (O Muḥammad ﷺ) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.﴿ (15:49-50)^1Ibid. Allāh said,

Qur’an 6:165إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌۢ

﴿Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.﴿ (6:165)

Hence, Rabb contains a warning while Ar-Raḥmān Ar-Raḥīm encourages. Further, Muslim recorded in his Ṣaḥīḥ that the Messenger of Allāh ﷺ said,

Ḥadīthلَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي جَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ

«If the believer knew what punishment Allāh has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allāh has, none will lose hope of earning His earning.»^{2Muslim 4:2109.}

Qur’an 1:4مَٰلِكِ يَوْمِ ٱلدِّينِ

«4. The Owner of the Day of Recompense.﴿

Indicating Sovereignty on the Day of Judgment

Allāh mentioned His sovereignty of the Day of Resurrection, but this does not negate His sovereignty over all other things. For Allāh mentioned that He is the Lord of existence, including this earthly life and the Hereafter. Allāh only mentioned the Day of Recompense here because on that Day, no one except Him will be able to claim ownership of anything whatsoever. On that Day, no one will be allowed to speak without His permission. Similarly, Allāh said,

Qur’an 78:38يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا

«The Day that Ar-Rūḥ (Jibrīl (Gabriel) or another angel) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allāh) allows, and he will speak what is right.» (78:38),

Qur’an 20:108وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا

«And all voices will be humbled for the Most Gracious (Allāh), and nothing shall you hear but the low voice of their footsteps.»(20:108), and,

Qur’an 11:105يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِۦ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ

«On the Day when it comes, no person shall speak except by His (Allāh's) leave. Some among them will be wretched and (others) blessed» (11:105).

Aḍ-Ḍaḥḥāk said that Ibn 'Abbās commented, "Allāh says, 'On that Day, no one owns anything that they used to own in the world.'"

The Meaning of Yawm Ad-Dīn

Ibn 'Abbās said, "Yawm Ad-Dīn is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allāh will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons."^{1Ibn Abi Ḥātim 1:19.} In addition, several other Companions, Tābi'īn and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Āyah.

Allāh is Al-Mālik (King or Owner)

Allāh is the True Owner (Mālik) (of everything and everyone). Allāh said,

Qur’an 59:23هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَٰمُ

«He is Allāh, beside Whom Lā ilāha illa Huwa, the King, the Holy, the One free from all defects» (59:23).

Also, the Two Ṣaḥīḥs recorded Abu Hurayrah saying that the Prophet ﷺ said,

Ḥadīthأَخْنَعُ اسْمٍ عِنْدَ اللَّهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللَّهُ

«The most despicable name to Allāh is a person who calls himself the king of kings, while there are no owners except Allāh.»^{2Fatḥ Al-Bāri 1:604 and Muslim 3:1688.}

Also the Two Ṣaḥīḥs recorded that the Messenger of Allāh ﷺ said,

Ḥadīthيَقْبِضُ اللَّهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟

«(On the Day of Judgement) Allāh will grasp the earth and fold up the heavens with His Right Hand and proclaim, 'I Am the King! Where are the kings of the earth? Where are the tyrants? Where are the arrogant?'»^{3Fatḥ Al-Bāri 13:404 and Muslim 4:2148.}

Also, in the Glorious Qur'ān;

Qur’an 40:16لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ

«Whose is the kingdom this Day? Allāh's, the One, the Irresistible.»(40:16).

As for calling someone other than Allāh a king in this life, then it is done as a figure of speech. For instance, Allāh said,

Qur’an 2:247إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا

«Indeed Allāh appointed Ṭālūt (Saul) as a king over you.» (2:247),

Qur’an 18:79وَكَانَ وَرَآءَهُم مَّلِكٌ

«As there was a king behind them»(18:79), and,

Qur’an 5:20إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا

«When He made Prophets among you, and made you kings» (5:20). Also, the Two Ṣaḥīḥs recorded,

Ḥadīthمِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ

«Just like kings reclining on their thrones»^{4Fatḥ Al-Bāri 6:89 and Muslim 3:1518.}

The Meaning of Ad-Dīn

Ad-Dīn means the reckoning, the reward or punishment. Similarly, Allāh said,

Qur’an 24:25يَوْمَئِذٍ يُوَفِّيهِمُ ٱللَّهُ دِينَهُمُ ٱلْحَقَّ

«On that Day Allāh will pay them the (Dīnahum) recompense (of their deeds) in full» (24:25), and,

Qur’an 37:53أَءِنَّا لَمَدِينُونَ

«Shall we indeed (be raised up) to receive reward or punishment (according to our deeds)?» (37:53). A Ḥadīth stated,

Ḥadīthالْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ

«The wise person is he who reckons himself and works for (his life) after death.»^{5Ibn Mājah 2:1423.}

meaning, he holds himself accountable. Also, 'Umar said, "Hold yourself accountable before you are held accountable, weigh yourselves before you are weighed, and be prepared for the biggest gathering before He Whose knowledge encompasses your deeds,

Qur’an 69:18يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ

«That Day shall you be brought to Judgement, not a secret of yours will be hidden» (69:18)."

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

«5. You we worship, and You we ask for help.» (1:5)

The Linguistic and Religious Meaning of 'Ibādah

Linguistically, 'Ibādah means subdued. For instance, a road is described as Mu'abbadah, meaning, 'paved'. In religious terminology, 'Ibādah implies the utmost love, humility and fear.

The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations

"You...", means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas. Some of the Salaf said, Al-Fātiḥah is the secret of the Qur'ān, while these words are the secret of Al-Fātiḥah,

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

«5. You we worship, and You we ask for help from.»

The first part is a declaration of innocence from Shirk (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allāh alone. This meaning is reiterated in various instances in the Qur'ān. For instance, Allāh said,

Qur’an 11:123فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

«So worship Him (O Muḥammad ﷺ) and put your trust in Him. And your Lord is not unaware of what you (people) do.» (11:123),

Qur’an 67:29قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا

«Say: "He is the Most Gracious (Allāh), in Him we believe, and in Him we put our trust."» (67:29),

Qur’an 73:9رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

«(He alone is) the Lord of the east and the west; Lā ilāha illā Huwa (none has the right to be worshipped but He). So take Him alone as Wakīl (Disposer of your affairs)», (73:9), and,

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

«You we worship, and You we ask for help from».

We should mention that in this Āyah, the type of speech here changes from the third person to direct speech by using the Kāf in the statement Iyyāka (You). This is because after the servant praised and thanked Allāh, he stands before Him, addressing Him directly;

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

«You we worship, and You we ask for help from».

Al-Fātiḥah indicates the Necessity of praising Allāh. It is required in every Prayer.

The beginning of Sūrat Al-Fātiḥah contains Allāh's praise for Himself by His most beautiful Attributes and indicates to His servants that, they too, should praise Him in the same manner. Hence, the prayer is not valid unless one recites Al-Fātiḥah, if he is able. The Two Ṣaḥīḥs recorded that 'Ubādah bin Aṣ-Ṣāmit said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ

«There is no valid prayer for whoever does not recite Al-Fātiḥah of the Book.»^{1Fatḥ Al-Bāri 2:276 and Muslim 1:295.}

Also, it is recorded in Ṣaḥīḥ Muslim that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

"يَقُولُ اللَّهُ تَعَالَى : قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ، إِذَا قَالَ الْعَبْدُ:

Qur’anٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ،

قَالَ اللهُ: حَمِدَنِي عَبْدِي، وَإِذَا قَالَ: الرَّحْمٰنِ الرَّحِيمِ، قَالَ اللهُ: أَثْنَى عَلَيَّ عَبْدِي فَإِذَا قَالَ: مَٰلِكِ يَوْمِ ٱلدِّينِ ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي، وَإِذَا قَالَ: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ، قَالَ: هٰذَا بَيْنِي وَبَيْنَ عَبْدِي، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ: ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ ، قَالَ: هٰذَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ"

"Allāh said, 'I divided the prayer into two halves between Myself and My servant, one half is for Me and one half for My servant. My servant shall have what he asks for.' When the servant says,

Qur’anٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«All praise and thanks be to Allāh, the Lord of all that exists.», Allāh says, 'My servant has praised Me.' When the servant says,

Qur’anٱلرَّحْمَٰنِ ٱلرَّحِيمِ

«The Most Gracious, the Most Merciful», Allāh says, 'My servant has praised Me.' When the servant says,

Qur’an 1:4مَٰلِكِ يَوْمِ ٱلدِّينِ

«The Owner of the Day of Recompense», Allāh says, 'My servant has glorified Me.' If the servant says,

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

«You we worship, and You we ask for help», Allāh says, 'This is between Me and My servant, and My servant shall have what he asked.' If the servant says,

Qur’an 1:6–7ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

«Guide us to the straight path. The path of those on whom You have bestowed Your grace, not (that) of those who have earned Your anger, nor of those who went astray», Allāh says, 'This is for My servant, and My servant shall have what he asked.'^{2Muslim 1:297.}

Tawḥīd Al-Ulūhiyyah

Aḍ-Ḍaḥḥāk narrated that Ibn 'Abbās said,

Qur’an 1:5إِيَّاكَ نَعْبُدُ

«You we worship» means, "It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else.

Tawḥīd Ar-Rubūbiyyah

Qur’an 1:5وَإِيَّاكَ نَسْتَعِينُ

«And You we ask for help from», to obey you and in all of our affairs."^{3Ibn Abi Ḥātim 1:19.} Further, Qatādah said that the Āyah,

Qur’an 1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

──────────── «You we worship, and You we ask for help from» "Contains Allāh's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs."^{4Ibid. 1:20.} Allāh mentioned,

Qur’an 1:5إِيَّاكَ نَعْبُدُ

«You we worship» before,

Qur’an 1:5وَإِيَّاكَ نَسْتَعِينُ

«And You we ask for help from», because the objective here is the worship, while Allāh's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allāh knows best.

Allāh called His Prophet ﷺ an 'Abd

Allāh called His Messenger ﷺ an 'Abd (servant) when He mentioned sending down His Book, the Prophet's involvement in inviting to Him, and when mentioning the Isrā' (overnight journey from Makkah to Jerusalem and then to heaven), and these are the Prophet's most honorable missions. Allāh said,

Qur’an 18:1ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَٰبَ

«All praise and thanks be to Allāh, Who has sent down to His servant (Muḥammad ﷺ) the Book (the Qur'ān)» (18:1),

Qur’an 72:19وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ

«And when the servant of Allāh (Muḥammad ﷺ) stood up invoking Him (his Lord — Allāh in prayer)», (72:19) and,

Qur’an 17:1سُبْحَٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًا

«Glorified (and Exalted) be He (Allāh) (above all that they associate with Him) Who took His servant (Muḥammad ﷺ) for a journey by night» (17:1).

Encouraging the Performance of the Acts of Worship during Times of Distress

Allāh also recommended that His Prophet ﷺ resort to acts of worship during times when he felt distressed because of the ──────────── disbelievers who defied and denied him. Allāh said,

Qur’an 15:97–99وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ ٱلسَّٰجِدِينَ وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ

«Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death)» (15:97-99).

Why Praise was mentioned First

Since the praise of Allāh, Who is being sought for help, was mentioned, it was appropriate that one follows the praise by asking for his need. We stated that Allāh said,

Ḥadīthفَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ

«One half for Myself and one half for My servant, and My servant shall have what he asked.»

This is the best method for seeking help, by first praising the one whom help is sought from and then asking for His aid, and help for one's self, and for his Muslim brethren by saying.

Qur’an 1:6ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

«Guide us to the straight path.»

This method is more appropriate and efficient in bringing about a positive answer to the pleas, and this is why Allāh recommended this better method.

Asking for help may take the form of conveying the condition of the person who is seeking help. For instance, the Prophet Moses said,

Qur’an 28:24رَبِّ إِنِّى لِمَآ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ

«My Lord! Truly, I am in need of whatever good that You bestow on me!» (28:24).

Also, one may first mention the attributes of whoever is being asked, such as what Dhun-Nūn said,

Qur’an 21:87لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

«Lā ilāhā illā Anta (none has the right to be worshipped but You (O Allāh)), Glorified (and Exalted) be You (above all that they associate with You)! Truly, I have been of the wrongdoers» (21:87).

Further, one may praise Him without mentioning what he needs.

The Meaning of Guidance mentioned in the Sūrah

The guidance mentioned in the Sūrah implies being directed and guided to success. Allāh said,

Qur’an 1:6ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

«Guide us to the straight path» meaning guide, direct, lead and grant us the correct guidance. Also,

Qur’an 90:10وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ

«And shown him the two ways (good and evil)?» (90:10), means, 'We explained to him the paths of good and evil.' Also, Allāh said,

Qur’an 16:121ٱجْتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«He (Allāh) chose him (as an intimate friend) and guided him to a straight path» (16:121), and,

Qur’an 37:23فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ

«And lead them on to the way of flaming Fire (Hell)» (37:23). Similarly, Allāh said,

Qur’an 42:52وَإِنَّكَ لَتَهْدِىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«And verily, you (O Muḥammad ﷺ) are indeed guiding (mankind) to the straight path» (42:52), and,

Qur’an 7:43ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَٰذَا

«All praise and thanks be to Allāh, Who has guided us to this» (7:43),

meaning, guided us and directed us and qualified us for this end - Paradise.

The Meaning of Aṣ-Ṣirāṭ Al-Mustaqīm, the Straight Path.

As for the meaning of Aṣ-Ṣirāṭ Al-Mustaqīm, Imām Abu Ja'far Aṭ-Ṭabari said, "The Ummah agreed that Ṣirāṭ Al-Mustaqīm, is the clear path without branches, according to the language of the Arabs. For instance, Jarīr bin 'Aṭiyah Al-Khaṭafi said in a poem, 'The Leader of the faithful is on a path that will remain straight even though the other paths are crooked.” Aṭ-Ṭabari also stated that, "There are many evidences to this fact." Aṭ-Ṭabari then proceeded, "The Arabs use the term, Ṣirāṭ in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked. The straight path mentioned in the Qur'ān refers to Islām.^{5Aṭ-Ṭabari 1:170.}

Imām Aḥmad recorded in his Musnad that An-Nawwās bin Sam'ān said that the Prophet ﷺ said,

„ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ، وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ: يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَا تَعْوَجُّوا، وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ، فَإِذَا أَرَادَ الْإِنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ: وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ: الْإِسْلَامُ وَالسُّورَانِ: حُدُودُ اللَّهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللَّهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللَّهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللَّهِ فِي قَلْبِ كُلِّ مُسْلِمٍ‟

„Allāh has set an example: a Ṣirāṭ (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Ṣirāṭ who heralds, 'O people! Stay on the path and do not deviate from it.' Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors, 'Woe unto you! Do not open it, for if you open it you will pass through.' The straight path is Islām, the two walls are Allāh's set limits, while the doors resemble what Allāh has prohibited. The caller on the gate of the Ṣirāṭ is the Book of Allāh, while the caller above the Ṣirāṭ is Allāh's admonishment in the heart of every Muslim.»^{6Aḥmad 4:182.}

The Faithful ask for and abide by Guidance

If someone asks, “Why does the believer ask Allāh for guidance during every prayer and at other times, while he is already properly guided? Has he not already acquired guidance?”

The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allāh would not have directed him to invoke Him to acquire the guidance. The servant needs Allāh the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allāh's permission. Therefore, Allāh directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allāh guides to ask of Him. This is especially the case if a person urgently needs Allāh's help day or night. Allāh said,

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ

«O you who believe! Believe in Allāh, and His Messenger (Muḥammad ﷺ), and the Book (the Qur'ān) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)» (4:16).

Therefore, in this Āyah Allāh commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allāh commanded His believing servants to proclaim,

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ ٱلْوَهَّابُ

«Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.» (3:8). Hence,

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

«Guide us to the straight way» means, “Make us firm on the path of guidance and do not allow us to deviate from it.”

Qur’an 1:7صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

«7. The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray».

We mentioned the Ḥadīth in which the servant proclaims,

Qur’an 1:6ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

«Guide us to the straight way» and Allāh says, "This is for My servant, and My servant shall acquire what he asks for." Allāh's statement.

Qur’an 1:7صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

«The way of those upon whom You have bestowed Your grace» defines the path. 'Those upon whom Allāh has bestowed His grace' are those mentioned in Sūrat An-Nisā' (chapter 4), when Allāh said,

Qur’an 4:69–70وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ وَكَفَىٰ بِٱللَّهِ عَلِيمًا

«And whoever obeys Allāh and the Messenger (Muḥammad ﷺ), then they will be in the company of those on whom Allāh has bestowed His grace, the Prophets, the Ṣiddiqīn (the truly faithful), the martyrs, and the righteous. And how excellent these companions are! Such is the bounty from Allāh, and Allāh is sufficient to know» (4:69-70).

Allāh's statement,

Qur’an 1:7غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

«Not (the way) of those who earned Your anger, nor of those who went astray »

meaning guide us to the straight path, the path of those upon whom you have bestowed Your grace, that is, the people of guidance, sincerity and obedience to Allāh and His Messengers. They are the people who adhere to Allāh's commandments and refrain from committing what He has prohibited. But, help us to avoid the path of those whom Allāh is angry with, whose intentions are corrupt, who know the truth, yet deviate from it. Also, help us avoid the path of those who were led astray, who lost the true knowledge and, as a result, are wandering in misguidance, unable to find the correct path. Allāh asserted that the two paths He described here are both misguided when He repeated the negation 'not'. These two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why 'anger' descended upon the Jews, while being described as 'led astray' is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources. This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews. Allāh said about the Jews,

Qur’an 5:60مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيْهِ

«Those (Jews) who incurred the curse of Allāh and His wrath» (5:60).

The attribute that the Christians deserve most is that of being led astray, just as Allāh said about them,

Qur’an 5:77قَدْ ضَلُّوا۟ مِن قَبْلُ وَأَضَلُّوا۟ كَثِيرًا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ

«Who went astray before and who misled many, and strayed (themselves) from the right path» (5:77).

There are several Ḥadīths and reports from the Salaf on this subject. Imām Aḥmad recorded that 'Adi bin Ḥātim said, "The horsemen of the Messenger of Allāh ﷺ seized my paternal aunt and some other people. When they brought them to the Messenger of Allāh ﷺ, they were made to stand in line before him. My aunt said, 'O Messenger of Allāh! The supporter is far away, the offspring have stopped coming and I am an old woman, unable to serve. Grant me your favor, may Allāh grant you His favor.' He said, 'Who is your supporter?' She said, 'Adi bin Ḥātim.' He said, 'The one who ran away from Allāh and His Messenger?' She said, 'So, the Prophet ﷺ freed me.' When the Prophet ﷺ came back, there was a man next to him, I think that he was ‘Ali, who said to her, ‘Ask him for a means of transportation.’ She asked the Prophet ﷺ, and he ordered that she be given an animal.” ‘Adi then said, “Later on, she came to me and said, ‘He (Muḥammad ﷺ) has done a favor that your father (who was a generous man) would never have done. So and-so person came to him and he granted him his favor, and so-and-so came to him and he granted him his favor.’ So I went to the Prophet ﷺ and found that some women and children were gathering with him, so close that I knew that he was not a king like Kisra (King of Persia) or Caesar. He said, ‘O ‘Adi! What made you run away, so that Lā ilaha illallāh is not proclaimed? Is there a deity worthy of worship except Allāh? What made you run away, so that Allāhu Akbar (Allāh is the Greater) is not proclaimed? Is there anything Greater than Allāh?' I proclaimed my Islām and I saw his face radiate with pleasure and he said:

Ḥadīthإِنَّ الْمَغْضُوبَ عَلَيْهِمُ الْيَهُودُ وَ إِنَّ الضَّالِينَ النَّصَارَى

«Those who have earned the anger are the Jews and those who are led astray are the Christians.»”

This Ḥadīth was also collected by At-Tirmidhi who said that it is Ḥasan Gharīb.^{1Aḥmad 4:378, and Tuḥfat Al-Aḥwadhi 8:289.}

Also, when Zayd bin ‘Amr bin Nufayl went with some of his friends - before Islām - to Ash-Shām seeking the true religion, the Jews said to him, “You will not become a Jew unless you carry a share of the anger of Allāh that we have earned.” He said, “I am seeking to escape Allāh's anger.” Also, the Christians said to him, “If you become one of us you will carry a share in Allāh's discontent.” He said, “I cannot bear it.” So he remained in his pure nature and avoided worshipping the idols and the polytheistic practices. He became neither a Jew, nor Christian. As for his companions, they became Christians because they found it more pure than Judaism. Waraqah bin Nawfal was among these people until Allāh guided him by the hand of His Prophet ﷺ, when he was sent as Prophet, and Waraqah believed in the revelation that was sent to the Prophet ﷺ may Allāh be pleased with him.

The Summary of Al-Fātiḥah

The honorable Sūrah Al-Fātiḥah contains seven Ayāt including the praise and thanks of Allāh, glorifying Him and praising Him by mentioning His most Beautiful Names and most high Attributes. It also mentions the Hereafter, which is the Day of Resurrection, and directs Allāh's servants to ask of Him, invoking Him and declaring that all power and strength comes from Him. It also calls to the sincerity of the worship of Allāh alone, singling Him out in His divinity, believing in His perfection, being free from the need of any partners, having no rivals nor equals. Al-Fātiḥah directs the believers to invoke Allāh to guide them to the straight path, which is the true religion, and to help them remain on that path in this life, and to pass over the actual Ṣirāṭ (bridge over hell that everyone must pass over) on the Day of Judgment. On that Day, the believers will be directed to the gardens of comfort in the company of the Prophets, the truthful ones, the martyrs and the righteous. Al-Fātiḥah also encourages performing good deeds, so that the believers will be in the company of the good-doers on the Day of Resurrection. The Sūrah also warns against following the paths of misguidance, so that one does not end up being gathered with those who indulge in sin, on the Day of Resurrection, including those who have earned the anger and those who were led astray.

The Bounties are because of Allāh, not the Deviations

Allāh said,

صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

«The way of those upon whom you have bestowed Your grace», when He mentioned His favor. On mentioning anger, Allāh said,

غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ

«Not (that) of those who earned Your anger», without mentioning the subject, although it is He Who has sent down the anger on them, just as Allāh stated in another Āyah,

أَلَمْ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِم

«Have you (O Muḥammad ﷺ) not seen those (hypocrites) who take as friends a people upon whom is the wrath of Allāh (i.e. Jews)?﴿ (58:14).

Also, Allāh relates the misguidance of those who indulged in it, although they were justly misguided according to Allāh's appointed destiny. For instance, Allāh said,

Qur’an 18:17مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّا مُّرْشِدًا

«He whom Allāh guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path)» (18:17)

and,

Qur’an 7:186مَن يُضْلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُۥ وَيَذَرُهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

«Whomsoever Allāh sends astray, none can guide him; and He lets them wander blindly in their transgression» (7:186).

These and several other Ayat testify to the fact that Allāh alone is the One Who guides and misguides, contrary to the belief of the Qadariyyah sect, who claimed that the servants choose and create their own destiny. They rely on some unclear Ayat avoiding what is clear and contradicts their desires. Theirs, is the method of the people who follow their lust, desire and wickedness. An authentic Ḥadīth narrated,

Ḥadīthإِذَا رَأَيْتُمُ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ فَاحْذَرُوهُمْ

«When you see those who follow what is not so clear in it (the Qur'an), then they are those whom Allāh has mentioned (refer to 3:7). Hence, avoid them.»^{2Fatḥ Al-Bāri 8:57.}

The Prophet ﷺ was referring to Allāh's statement,

Qur’an 3:7فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ

«So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings﴿(3:7). Verily, no innovator in the religion could ever rely on any authentic evidence in the Qur'an that testifies to his innovation. The Qur'an came to distinguish between truth and falsehood, and guidance and misguidance. The Qur'an does not contain any discrepancies or contradictions, because it is a revelation from the Most Wise, Worthy of all praise.

Saying Amin

It is recommended to say Amin after finishing the recitation of Al-Fātiḥah. Amin means, "O Allāh! Accept our invocation." The evidence that saying Amin is recommended is contained in what Imāms Aḥmad, Abu Dāwud and At-Tirmidhi recorded, that Wa'il bin Ḥujr said, "I heard the Messenger of Allāh ﷺ recite,

Qur’an 1:7غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

«Not (that) of those who earned Your anger, nor of those who went astray», and he said 'Amin' extending it with his voice."^{3Aḥmad 4:315, Abu Dāwud 1:574, Tuḥfat Al-Aḥwadhi 2:67.}

Abu Dāwud's narration added, "Raising his voice with it." At-Tirmidhi then commented that this Ḥadīth is Ḥasan and was also narrated from 'Ali and Ibn Mas‘ūd^{4Tuḥfat Al-Aḥwadhi 2:67.}. Also, Abu Hurayrah narrated that whenever the Messenger of Allāh ﷺ would recite,

Qur’an 1:7غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

«Not (the way) of those who earned Your anger, nor of those who went astray», He would say Amin until those who were behind him in the first line could hear him.^{5Abu Dāwud 1:575.}

Abu Dāwud and Ibn Mājah recorded this Ḥadīth with the addition, "Then the Masjid would shake because of (those behind the Prophet ﷺ) reciting Āmīn.”^{6Abu Dāwud 1:575, Ibn Mājah 1:279.} Also, Ad-Dāraquṭni recorded this Ḥadīth and commented that it is Ḥasan. Further, Bilal narrated that he said, "O Messenger of Allāh! Do not finish saying Amin before I can join you."^{7Ad-Daraquṭni 1:335} This was recorded by Abu Dāwud.^{8Abu Dāwud 1:576.}

In addition, Abu Nasr Al-Qushayri narrated that Al-Ḥasan and Ja‘far Aṣ-Ṣādiq stressed the 'm' in Āmīn. Saying Amin is recommended for those who are not praying (when reciting Al-Fātiḥah) and is strongly recommended for those who are praying, whether alone or behind the Imām. The Two Ṣaḥīḥs recorded that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا، فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

«When the Imām says, ' Āmīn', then say, 'Amin', because whoever says, Amin' with the angels, his previous sins will be forgiven.»^{9Fatḥ Al-Bāri 11 :203 and Muslim 1 :307.}

Muslim recorded that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا قَالَ أَحَدُكُمْ فِي الصَّلَاةِ: آمِينَ، وَالْمَلَائِكَةُ فِي السَّمَاءِ: آمِينَ، فَوَافَقَتْ إِحْدَاهُمَا الْأُخْرَى غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

«When any of you says in the prayer, 'Amin ' and the angels in heaven say, 'Amin', in unison, his previous sins will be forgiven.»^{10Muslim 1 :307.}

It was said that the Ḥadīth talks about both the angels and the Muslims saying Amin at the same time. The Ḥadīth also refers to when the Amins said by the angels and the Muslims are equally sincere (thus bringing about forgiveness). Further, it is recorded in Ṣaḥīḥ Muslim that Abu Mūsā related to the Prophet ﷺ that he said,

Ḥadīthإِذَا قَالَ - يَعْنِي الْإِمَامَ -: وَلَا الضَّالِّينَ، فَقُولُوا: آمِينَ، يُجِبْكُمُ اللَّهُ

«When the Imām says, ‘Walad-ḍāllīn’, say, ‘Āmīn’ and Allāh will answer your invocation.»^{11Muslim 1 :303.}

In addition, At-Tirmidhi said that 'Amin' means, "Do not disappoint our hope", while the majority of scholars said that it means. "Answer our invocation."

Also, in his Musnad, Imām Aḥmad recorded that ‘Ā’ishah said that when the Jews were mentioned to him, the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّهُمْ لَنْ يَحْسُدُونَا عَلَى شَيْءٍ كَمَا يَحْسُدُونَا عَلَى الْجُمُعَةِ الَّتِي هَدَانَا اللَّهُ لَهَا وَضَلُّوا عَنْهَا، وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللَّهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الْإِمَامِ: آمِينَ

«They will not envy us for anything more than they envy us for Friday which we have been guided to, while they were led astray from it, and for the Qiblah which we were guided to, while they were led astray from it, and for our saying 'Amin' behind the Imām.»^{12Aḥmad 6:134}

Also, Ibn Mājah recorded this Ḥadīth with the wording,

Ḥadīthمَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ وَالتَّأْمِينِ

«The Jews have never envied you more than for your saying the Salam (Islamic greeting) and for saying Āmīn.»^{13Ibn Mājah 2:278.}