The Prophet (sall Allāhu ʿalayhi wa sallam) said: “None of you truly believes until I am more beloved to him than his father, his child and all the people.”[1]

In this series we embark on a journey to increase our knowledge of the Prophet (sall Allāhu ʿalayhi wa sallam), to view him as the Sahāba viewed him, and to love him as we should.

Last time, we began with an exploration of the stature and physical characteristics of the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam). This shall be continued here, inshāAllāh.

Part 1 | Part 2 | Part 3 | Part 4

Muḥammad b. Bashshār  al-ʿAbdī narrated to us; from Muḥammad b. Jaʿfar; from Shuʿbah; from Abū Isḥāq; that he heard Barāʾa b. ʿĀzib (raḍiy Allāhu ʿanhu) saying,

“The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) had slightly curly hair and was of medium stature with broad shoulders. His hair was thick, reaching his earlobes and he wore a red ḥulla.[2] I have never seen anything more beautiful than him.”[3]

The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) had slightly curly hair and was of medium stature

There are two ways to read the phrase mentioned here. 1) rajulan marbūʿan meaning he (sall Allāhu ʿalayhi wa sallam) was a man of medium stature 2) rajilan marbuʿan meaning that he (sall Allāhu ʿalayhi wa sallam) had slightly curly hair and was of medium stature. In this respect Anas (raḍiy Allāhu ʿanhu) said, ‘The Prophet (sall Allāhu ʿalayhi wa sallam) had large hands and, after him, I have not seen anyone like him. His hair was slightly curly (rajilan): neither completely straight nor very curly.’[4] Both descriptions hold true.[5]

with broad shoulders. His hair was thick, reaching his earlobes

Some reports mention that his hair reached below his ears and above his shoulders,[6] others mention half way down his ears,[7] others mention to his ears, others mention to his shoulders,[8] and yet others mention to his shoulder blades. Qāḍī ʿIyāḍ reconciled these by saying that these descriptions all related to different times; therefore, when he (sall Allāhu ʿalayhi wa sallam) delayed cutting his hair, it would grow to his shoulders, and when he cut his hair, it would reach his ears, or half way down his ears, or his earlobes.[9] Most of the time his (SAW) hair went down to just above his shoulders.[10]

And he wore a red ḥulla

A garment consisting of two pieces, an izār and raḍāʾ. A detailed discussion follows in the chapter dealing with his (sall Allāhu ʿalayhi wa sallam) clothes.

I have never seen anything more beautiful than him

This statement, along with proving the great beauty of the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) also goes to show Barāʾa’s complete faith because believing him (sall Allāhu ʿalayhi wa sallam) to be so is part and parcel of loving him.[11] It is worthy to note that Barāʾa did not say that he had never seen anyone more beautiful than him, instead he said anything to encompass both the animate and inanimate,[12] because Allāh has given him (sall Allāhu ʿalayhi wa sallam) a beauty and splendour far surpassing anything else.[13] This point will be elaborated further in commentary to ḥadīth #5.

Maḥmūd b. Ghaylān narrated to us from Wakīʿ; from Sufyān al-Thawrī; from Abū Isḥāq; that Barāʾa b. ʿĀzib (raḍiy Allāhu ʿanhu) said,

“I have never seen a person having a full head of hair, wearing a red ḥulla, who was more handsome than the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam). He had hair that reached his shoulders and his shoulders were broad. He was neither short nor tall.”[14]

Muḥammad b. Ismāʿīl narrated to us;  from Abū Nuʿaym; from Masʿūdī; from ʿUthmān b. Muslim b. Hurmuz; from Nāfiʿ b. Jubair b. Muṭʿim; that ʿAlī b. Abū Ṭālib (raḍiy Allāhu ʿanhu) said,

“The Prophet (sall Allāhu ʿalayhi wa sallam) was neither tall nor short. He had masculine hands and feet, a large head, stout limbs, and a long line of [fine] hair extending from his chest to navel. When he walked, he leant forward as if descending a slope. I have not seen anyone, before him or after him, who was comparable to him.”[15][16]

The Prophet (sall Allāhu ʿalayhi wa sallam) was neither tall nor short. He had masculine hands and feet

Bukhārī also recorded from Anas that “The Prophet (sall Allāhu ʿalayhi wa sallam) had masculine (shathn) hands and feet.”[17] He also records that Anas said, “The Prophet (sall Allāhu ʿalayhi wa sallam) had large (ḍakhm) hands and feet and a handsome face. I have not seen anyone, before him or after him, who was like him. He had wide (basit) palms,”[18] and “ample (raḥb) palms,”[19] with long fingers.[20]

Ibn Ḥajr explained the word shathn, translated here as masculine, to mean having thick and sturdy fingers and palms and cited another narration with the wording, “He had large hands and feet.”[21] He also said, ‘Khaṭṭābī explained it to mean thickness and length of hand and this is what is intended here.’ It is also reported that the linguist, Aṣmaʿī explained the word to mean calloused, but when the narration stating that the Prophet’s (sall Allāhu ʿalayhi wa sallam) hands were soft was quoted, he went silent and decided not to explain the word any further. Qāḍī ʿIyāḍ said, ‘Abū ʿUbayd, the linguist, explained it to mean thickness of fingers and palm coupled with shortness, but this position was criticised because it is established that he had long fingers.’[22] Ibn Ḥajr said, ‘The correct position is that the word means thick and sturdy without being short or calloused.’[23] Hence, the meaning is that his (sall Allāhu ʿalayhi wa sallam) hands were large and sturdy, tending towards being thick, but without being short or calloused.[24]

Ibn Baṭṭāl said, ‘His (sall Allāhu ʿalayhi wa sallam) hand was fleshy, it was large and thick, but despite this it was soft as is established in the ḥadīth of Anas recorded in the Ṣaḥīḥ, “I have not touched silk, or silk brocade, that was softer than his (sall Allāhu ʿalayhi wa sallam) hand.”[25] If we were to accept the explanation of Aṣmaʿī as being plausible, although no other linguist agreed with him on this, we would say it is possible that the narrator depicted the hand of the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) in different situations: when he fought Jihād, his hand would become calloused, but otherwise his hand would be in its natural state of being soft.’[26]

Bukhārī records a ḥadīth stating that the Prophet (sall Allāhu ʿalayhi wa sallam) had long hands.[27] The meaning of this ḥadīth is that his hands and fingers were long without being excessively so. This quality of hand is praiseworthy in men because it means that they have a strong grip as mentioned by Ibn al-Athīr, al-Nihāyah.

The Prophet’s (sall Allāhu ʿalayhi wa sallam) hands were blessed and full of blessings. Muslim records that he (sall Allāhu ʿalayhi wa sallam) stroked the cheek of Jābir who then said, ‘I experienced a sensation of coolness from his hand and a scent as if he had just removed it from a perfume vendor’s box.’[28]

Bukhārī records on the authority of Abū Juḥayfah that the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) went out to al-Baṭḥāʾ at noon where he performed ablution and prayed Ẓuhr as two rakʿahs and ʿAṣr as two rakʿahs, praying towards a short spear beyond which women would pass. The people stood and took hold of his hands and used them to wipe their faces. He said, ‘So I took hold of his hand and placed it on my face and found it to be cooler than ice and its scent to be sweeter than musk.’[29]

Abū Juḥayfah said, ‘The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) came out in mid-morning. Water for ablution was brought to him and he performed his ablution, then the people took what remained and rubbed it on themselves. Those who could not reach any took the water that dripped from their companions’ hands.’[30]

Jābir b. Samura said, “I prayed with the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) and then he went out and I went out with him. He was met by some children and rubbed their cheeks one by one. As for myself, he rubbed my cheek and I found that his hand was cool and fragrant, as if he had just taken it out of a perfume vendor’s bag.”[31]

Aḥmad records that the Prophet (sall Allāhu ʿalayhi wa sallam) visited Saʿd b. Abī Waqqāṣ in Makkah when he was ill and stroked his face, chest and stomach. Saʿd said, ‘To this very hour it seems to me that I can feel the coolness of his hand on my liver.’[32]

Bayhaqī and Tirmidhī[33] record on the authority of Abū Zayd al-Anṣārī that the Prophet (sall Allāhu ʿalayhi wa sallam) stroked his head and beard and supplicated, “O Allāh, make him beautiful.” Even when he had exceeded the age of one hundred, not a single white hair was seen on his beard, and his face remained cheerful and never looked perturbed or dejected until the day he died.[34]

One time, as he was leaving his house, ʿAbdullah b. ʿAtīq fell and broke his ankle. He bandaged it and hobbled to his companions, then they rode back together to Madīnah. The Prophet said, “Stretch your leg!” He passed his hand over the broken bones and they mended there and then.[35]

Hanẓalah b. Juzaym al-Tamīmī was brought to the Prophet (sall Allāhu ʿalayhi wa sallam) by his father. The latter said, ‘Messenger of Allāh, I have sons with beards, this is the youngest, pray Allāh for him!’ The Prophet passed his hand over his head, then said, “May Allāh bless you!” Thereafter, whenever a sick man with a swollen face or an animal with a swollen udder were brought to Hanẓalah, he blew in his hands, saying, ‘In the Name of Allāh,’ then placed his hand on his own head where the Prophet’s palm had touched it, saying, ‘Where the hand of the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) was placed,’ then rubbed the swelling and cured it.[36]

Jābir b. ʿAbdullāh said, ‘The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) visited me in Banū Salamah and found me semi-conscious. He asked for water, made his wuḍūʾ then sprinkled some of the water over me and I came to.’[37]

Abū Hurayrah once said, ‘Messenger of Allāh, I often hear you speak but I forget!’ He (sall Allāhu ʿalayhi wa sallam) said, “Spread out your garment!” I spread it out, he made as if he scooped something with his hand and poured it in it. Then he said, “Fold it up!” I did and thereafter forgot nothing he ever said.[38]

Jābir b. ʿAbdullāh said, ‘As the trench was being dug I noticed that the Prophet (sall Allāhu ʿalayhi wa sallam) suffered from severe hunger. I returned to my wife saying, “Do you have anything, for I have noticed that the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) suffers severe hunger.’ She brought out a bag with some barley in it and we had a small sheep in the house. We slaughtered the animal and ground the barley, then I returned to the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam), and spoke to him secretly, “Messenger of Allāh, we have slaughtered an animal we had and have ground a measure of barley. Please come with a few people!” The Prophet (sall Allāhu ʿalayhi wa sallam) raised his voice saying, “People of the Trench! Jābir has prepared some food, you are all welcome!” Then he said, “Do not take the pot off the fire and do not bake your dough until I come!” When he arrived he proceeded to break the bread, and put the meat on it. He took some food out of the pot and served his Companions, keeping both the pot and the oven covered. He went on breaking the bread, putting the meat on top of it and serving his Companions until they were all satiated, then he said, “Eat and give to other people for they have suffered hunger!”’[39]

Anas b. Mālik said, ‘I once saw the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) when it was time for ʿAṣr prayer and people looked for water for their ablutions and found none. The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) was brought some water, he put his hand in the vessel and told the people to make their ablutions from it. I watched the water gushing from under his fingers while people made their ablutions, till the last one of them had done!’ In another narration he said, ‘I reckoned between sixty and eighty men, I watched water gushing from between his fingers.’[40]

Abū Hurayrah said that he had heard the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) say, “I was sent with comprehensive speech, I was supported with terror, and, while I was asleep, I was brought the keys to the treasuries of the earth and they were placed in my hand.”[41]

Muslim records on the authority of Umm Sulaym that the Prophet (sall Allāhu ʿalayhi wa sallam) used to visit her and have a siesta in her house and she would spread out a leather cloth on which he would lie. He would sweat profusely and she would collect his sweat and put it in perfume. When the Prophet (sall Allāhu ʿalayhi wa sallam) asked about this she said, ‘It is your sweat which we have put in our perfume, and it is perfume of the sweetest type!’[42]

Ibn Ḥajr said, ‘Abū Yaʿlā and Bazzār record with a ṣaḥīḥ isnād on the authority of Anas that when the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) passed through a road in Makkah, he would leave behind him the fragrance of musk and the people would say, “The Messenger of Allāh has passed!”’[43]

He had a large head, stout limbs

The word used is karādīs, the plural of kurdūs, which refers to every bone that meets at a joint such as knees and shoulders, or it refers to the ends of the bones.[44] Baghawī said that what was meant was that he had large, stout limbs.[45]

And a long line of [fine] hair extending from his chest to navel

The Arabic word is masruba, which Baghawī explains to mean, ‘Fine hair extending from the chest to the navel,’ and ‘tracing a line down.’[46] Bayhaqī records the ḥadīth, “He (sall Allāhu ʿalayhi wa sallam) had a line of hair extending from his navel to chest, and he had no other hair on his chest or stomach.”[47] Other ḥadīths explicitly describe the hair as being fine.[48] His (sall Allāhu ʿalayhi wa sallam) bodily hair will be discussed further in a later ḥadīth.

I have not seen anyone, before him or after him, who was comparable to him

Bukhārī records on the authority of Barāʾa that ‘The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) was the most handsome of people, with the best of physiques. He was neither very tall nor was he short.’[49] He also said, “I have never seen anything more beautiful than him.”[50] Bukhārī records that Anas said, “He (sall Allāhu ʿalayhi wa sallam) had a handsome face, and I have not seen anyone, before him or after him, who was like him.”[51] Jābir b. Samrah said, ‘I saw the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) on a clear, moonlit night wearing a red ḥulla and I paused and looked at him and then the moon and found that, in my view, he was more beautiful than the moon.’[52] Abū Hurayrah (raḍiy Allāhu ʿanhu) said, “Out of all people, he had the best and most beautiful qualities.”[53] Rubayyiʿ bint Muʿawwidh, ‘Were you to see him (sall Allāhu ʿalayhi wa sallam) you would have thought the sun had risen.’[54] Abū’l-Ṭufayl said, ‘‘He was white skinned and handsome.’[55] ʿAlī (raḍiy Allāhu ʿanhu) said, ‘Whoever unexpectedly saw him would be awestruck and whoever associated with him and got to know him would love him. Those who described him would say, “I have never seen anyone, before him or after him, who was comparable to him.”’[56] Later on in this work we will comment on the ḥadīth,

“Allāh never sent a Prophet except that he had a handsome face and a nice voice, and your Prophet has the best face and the best voice.”[57]

One should believe that Allāh created his noble body with an excellence that has not been seen before him or after him. The reason for this is that, predominantly, the good qualities of the body are a manifestation of the inner morals, manners and qualities of a person and the Prophet (sall Allāhu ʿalayhi wa sallam) reached the peak of perfection in all of these.[58] Indeed, his inner and outer beauty was such that people would simply look at his (saw) face and believe him, knowing that he could not be a liar. ʿAbdullāh b. Salām reported that when the Messenger of Allāh (saw) came to Madīnah, the people rushed toward him and it was announced, ‘The Messenger of Allāh has come!’ I came along with the people to see him and when I looked at his face, I knew that his face was not the face of a liar. The first thing the Prophet (saw) said was this, “People, spread peace, feed the hungry, and pray at night when people are sleeping and you will enter Paradise in peace.”[59]

al-Ḥārith b. ʿAmr said, ‘I went to the Prophet (sall Allāhu ʿalayhi wa sallam) while he was at Minā or ʿArafah and people would visit him. Some Bedouins came to him and as soon as they looked at his face they said, “This is a blessed face!”’[60]

Moreover, a Muslim sees the Prophet (sall Allāhu ʿalayhi wa sallam) through the lens of faith and love, which enhances the sense of his beauty. To love Allāh’s Messenger (sall Allāhu ʿalayhi wa sallam) is part and parcel of faith; the more love one has the more complete his faith. Allāh’s Messenger (sall Allāhu ʿalayhi wa sallam) said,

“By the One in whose hand is my soul, none of you will have faith until I am more beloved to him than his father, his children, indeed the whole of mankind.”[61]

One time ʿUmar said to the Prophet (sall Allāhu ʿalayhi wa sallam), ‘Messenger of Allāh, you are more beloved to me than everything except my own self.’ The Prophet (sall Allāhu ʿalayhi wa sallam) said, “No, by the One in whose hand is my soul, (you will not have complete faith) until I am more beloved to you than your own self!” ʿUmar then said, ‘Now, by Allāh, you are more beloved to me than my own self.’ The Prophet (sall Allāhu ʿalayhi wa sallam) said, “ʿUmar, now you have it!”[62] Allāh’s Messenger (sall Allāhu ʿalayhi wa sallam) also said, “Whoever has the following three qualities will taste the sweetness of faith: that Allāh and His Messenger are more beloved to him than anything else; that he loves a person only for Allāh’s sake; that he abhors the idea of reverting to disbelief as much as he hates to be thrown into the fire.”[63]

Preview of the next ḥadīth in the series:

“… he was the Seal of the Prophets. He had the most giving of hearts; he was the most truthful of people, the best of them in temperament, and the most sociable of them…”

This series is an adapted translation of Shamāʾil al-Muḥammadiyyah by Imām Tirmidhī (raḥimahu Allāhu).

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Notes:

[1] Narrated by al-Bukhāri, 15; Muslim, 44

[2] A garment consisting of two pieces, an izār and raḍāʾ.

[3] Bukhārī #3551-5848 and Muslim #2337.

[4] Bukhārī #5906

[5] Qārī

[6] Bukhārī #5565, Muslim #2338

[7] Muslim #2338

[8] Bukhārī #5563, Muslim #2338

[9] Qārī

[10] Ibn Ḥajr 10:440, cf. Bukhārī #5903-5904

[11] Munāwī

[12] Haythamī, ʿAbbād

[13] ʿAbbād

[14] Muslim, Faḍāʾil #2337 and Abū Dāwūd, Tarajjul #4183.

[15] Tirmidhī, Manāqib #3637 who said it was ḥasan ṣaḥīḥ and it was ruled ṣaḥīḥ by ibn Ḥibbān #6311, Ḥākim #4194 with Dhahabī agreeing, and Albānī.

The sentence, ‘His hands and feet were heavy and thick,’ along with the last sentence are reported by Bukhārī, Libās #5911 from Anas (RA).

[16] Sufyān b. Wakīʿ narrates “My father narrated to us; from Masʿūdī the likes of this with this isnād.”

[17] Bukhārī #5910

[18] Bukhārī #5907.

[19] Ḥadīth #8 below

[20] Ḥadīth #8. cf. Baghawī, Sharḥ al-Sunnah 13:279

[21] Bukhārī #5907-5911-5912 from Anas. cf. Ibn Ḥajr 10:439

[22] Bukhārī #

[23] Ibn Ḥajr 10:440

[24] Qarī, Munāwī

[25] Bukhārī #3561 and Muslim #2329

[26] Ibn Ḥajr 10:439-440, Ibn Baṭṭāl 9:156-157

[27] Bukhārī #

[28] Muslim #2329

[29] Bukhārī #3553

[30] Bukhārī #376

[31] Bukhārī #

[32] Aḥmad #

[33] Bayhaqī said it was ṣaḥīḥ and Tirmidhī #3269 said it was ḥasan.

[34] Zurqānī 5, pp. 452+

[35] Bukhārī #

[36] Aḥmad

[37] Bukhārī #

[38] Bukhārī #

[39] Bukhārī #, Muslim #

[40] Muslim #

[41] Bukhārī #

[42] Muslim #2331

[43] Ibn Ḥajr 6:711

[44] Suyūṭī

[45] Baghawī, Sharḥ al-Sunnah 13:221, cf. Qārī

[46] Baghawī, Sharḥ al-Sunnah 13:221, 13:278 cf. Qārī

[47] Haythamī, cf. ḥadīth #8

[48] Ṭabarānī, al-Kabīr 10:183, 22:155, cf. ḥadīth #8

[49] Bukhārī #3549, Muslim #2337

[50] cf. ḥadīth #3

[51] Bukhārī #5906

[52] cf. ḥadīth #10

[53] Bayhaqī 1:274

[54] Ṭabarānī, al-Kabīr 24:274. Haythamī, Majmaʿ al-Zawāʾid 8:280, said that its narrators were trustworthy and precise and Arnaʾūṭ ruled it ḥasan.

[55] cf. ḥadīth #14

[56] cf. ḥadīth #7

[57] ḥadīth #

[58] Munāwī

[59] Ibn Mājah #1334

[60] Abū Zurʿah al-Rāzī, Dalāʾil al-Nubuwwah as cited by ibn Kathīr, al-Shamāʾil, pg. 24

[61] Bukhārī #14-15, Muslim #44

[62] Bukhārī #16, Muslim #43

[63] Bukhārī #6632

The post The Description of the Prophet ﷺ appeared first on Islam21c.

Abū’l-Muẓaffar al-Samaʿānī (d. 489), with additional notes from Abū Muḥammad al-Baghawī (d. 516)

[Italics indicate an alternative, accurate translation. Normal font indicates a variant reading which is mutawātir, recurrent. The smaller, different font indicates a reading which is shādh, irregular (but with an authentic chain). It should be noted that all shādh readings mentioned here should be considered explanations to the verse in question.]

This Sūrah has four names: The Opening of the Book (Fātiḥatu’l-Kitāb), The Mother of the Qurʾān (Umm al-Qurʾān), The Seven Oft-Recited Verses (Sabʿ al-Mathānī) and Seven of the Oft-Recited Verses (Sabʿ min al-Mathānī).[1]

The Opening of the Book: this title is given because the Sūrah acts as an exordium to the Book, i.e. the Qurʾān.

The Mother of the Qurʾān: this title is given because it is the essence of the Qurʾān, and it starts the Book. The Mother of something is the core and foundation of that thing. This is why Mecca is called The Mother of Cities because it is the foundation of all cities.[2]

The Seven Oft-Recited Verses: this title is given because the Sūrah comprises seven verses by agreement of the Imāms, although a shādh narration has it as eight verses. It is called Oft-Recited because it is frequently repeated in prayer, indeed it is recited in every cycle of the prayer. Mujāhid said, ‘It was called Mathānī because Allāh exclusively chose it for this nation. He did not give a Sūrah like it to any other nation.’

Seven of the Oft-Recited Verses: There are two opinions concerning this title. 1) They are seven specific verses of the Mathānī, which is the Qurʾān. Allāh says, “A scripture that is consistent and oft-recited (or: paired).”[3]

The Qurʾān is referred to as something paired because promise is paired with threat, command is paired with prohibition and so on. 2) The title has the same meaning as Sabʿ al-Mathānī, with the preposition min acting as a conjunctive. This difference arose as a result of divergent understandings of the āyah, “We have given you the seven oft-recited verses.”[4]

In the view of ibn ʿAbbās, this Sūrah was Meccan. Mujāhid, on the other hand, was of the view that it was Medinan. Another view has that it was revealed twice, once in Mecca and once in Medina. The proponents of the latter view said that this is why it was called Mathānī in that it was revealed twice, but this is an odd view.[5]

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With the Name of Allāh, the All-Merciful, the Most Merciful.[6]

With the Name of Allāh, the Lord of Mercy, the Bestower of Mercy.[7]

With the Name of Allāh, Merciful to all, Compassionate to each.[8]

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Some scholars viewed this āyah to be an āyah of al-Fātiḥah itself, and this view is related from ibn ʿAbbas and Umm Salamah. Others held the view that this was not an āyah of the Sūrah, and the evidences for and against these positions are detailed in the works of Fiqh.[9]

Bismillāh

The ba in bismillāh is a preposition and the full meaning imparted by its usage is given by context: ‘I begin with Allāh’s Name,’ or ‘I began with Allāh’s Name.’

There is a difference of opinion concerning the derivation of the word ism. Mubarrad and other Basran linguists held the view that it is derived from the word sumuww, or elevation and prominence because the name raises to notice the thing denoted and sits on top of it. Amongst the Kūfan linguists, Thaʿlab said the word was derived from wasam or simah (sign), meaning that it acts as a signpost pointing to the thing denoted. The first opinion is more likely because the diminutive form of the latter would be wusaym like wuṣayl is the diminutive of waṣl and wuʿayd is the diminutive of waʿd.[10]

Allāh

Khalīl and Ibn Kaysān said that this word was Allāh’s proper Name, and a unique designation for Him. They said that it is not derived from any other word, as such it is like proper names used for humans such as Zayd and ʿAmr and so on. This was the view preferred by Qaffāl al-Shāshī and a group of the people of knowledge. Others said that it was a word that was derived from another (mushtaqq), but then went on to hold two positions concerning what it was actually derived from:

1) aliha ilāha, which means ʿabada ʿibādah (worship),

Ibn ʿAbbās recited, “…and abandon you and your ilāha?”[11]

and said, “i.e. and your worship.” Therefore, the meaning is that He alone is deserving of worship and all acts of worship should be directed to Him. He alone is the object of worship and none else must be worshipped.

It is also postulated that the ilāh is one who created all creation, provides for them, regulates their affairs and determines their destiny.

2) wilāh which derives from al-walah (devotion). Therefore, it is as if the servants are devoted to Allāh, resorting to Him, submitting to Him, and taking refuge with Him at times of hardship.[12]

al-Raḥmān al-Raḥīm

Ibn ʿAbbās said, ‘They are two names indicating tenderness, one moreso than the other.’ It is also related that he said, ‘al-Raḥmān: the One who is gentle to His servants. al-Raḥīm: the One who is compassionate to them.’

Some scholars said that al-Raḥmān has a meaning not to be found in al-Raḥīm, while others said that both Names carry the same meaning. Those who said that the meanings were different said that al-Raḥmān had a general meaning while al-Raḥīm had a specific meaning. al-Raḥmān is the One who provides in this worldly life, to both the believer and the disbeliever. al-Raḥīm is the One who forgives and pardons in the Hereafter, specifically the believers. This is why it is mentioned in the duʿā, ‘O One who is Raḥmān in this world and Raḥīm in the Hereafter.’[13] So al-Raḥmān is One who shows mercy to the entirety of creation whereas al-Raḥīm is One who shows mercy to a specific section of creation. It is for this reason that a person can be named Raḥīm but not Raḥmān because it is only Allāh’s mercy that can extend to the entirety of creation as He Himself says, “My mercy extends to all things.”[14] Those besides Allāh can only show mercy to some things, as such they can be raḥīm (but not raḥmān).

As regards those who said that the meanings were the same, Quṭrub said that the second Name was mentioned to emphasise the first just as one would say lahfān and lahīf, nadmān and nadīm. Mubarrad said, ‘This is an example of perfection after completion (itmām baʿd tamām), grace on top of grace, encouragement to the hearts of those desiring (Allāh), and a promise that will not fail the one who hopes in it.’

The meaning is that He possesses mercy, and mercy is to grace and bless.’

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All praise (and thanks) belong to Allāh, the Lord of the worlds,

   All praise (and thanks) are due to Allāh, the Sustainer of all beings.

, (O) Lord of the worlds,[15]

, (who is) the Lord of the worlds,[16]

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All praise (and thanks) belong to Allāh

Praise, ḥamd, can occur in response to a favour received. It can also occur by extolling and lauding praiseworthy qualities.[17] A person can say, ‘I praised so-and-so for the favours he lavished on me.’ And a person can also say, ‘I praised so-and-so for his courage and knowledge.’ Gratitude, shukr, on the other hand is only ever said in response to a favour received. Therefore, praise has a wider meaning than gratitude. Everyone who praises also expresses gratitude, but not everyone who expresses gratitude, praises. A person would say, ‘I praised so-and-so for his courage,’ but he would not say, ‘I expressed gratitude for the courage of so-and-so.’[18]

Moreover, we should know that Allāh’s praising Himself is something good but that this does not hold true for an object of creation praising himself. A human being praising himself will always be false praise since man by nature is deficient and flawed. Therefore, it is repugnant for such a person to praise himself. Allāh, on the other hand, is absolved of fault and deficiency, as such His praising Himself is good.

When Allāh says, “All praise (and thanks) belong to Allāh,” either He is informing us of this truth, or He is teaching us to say this. He is either informing us that He alone is deserving of praise, and that all forms of praise are due to Him. Or He is teaching us that just as He praised Himself, so too should we praise Him; as such it is as if He is saying, ‘Say: All praise (and thanks) belong to Allāh.’

When Allāh says, “to Allāh,” the lām is either used to indicate possession or to indicate deservingness. It is the latter meaning that is meant here. The one who is truly deserving of all praise is Allāh.

Lord of the Worlds

The word lord, rabb can have the meaning of nurturing and correcting and it can have the meaning of ownership. In this āyah, both meanings are meant. Allāh is the One who nurtures creation and He is the owner of creation.[19]

With regards to al-ʿālamūn, ibn ʿAbbās said that it means, ‘the Jinn and mankind,’[20] whereas Ḥasan, Qatādah and Abū ʿUbaydah said that it refers to all of creation.[21] It is said that the first opinion is more likely since the address is directed to legally responsible individuals, those who were the primary purpose of creation: the Jinn and man.[22] It is said that the Jinn constitute one ʿālam and man constitutes another ʿālam.[23] Allāh has four corners of the earth and in each one there are fifteen hundred ʿālams.[24]

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The All-Merciful, the Most Merciful,[25]

The Lord of Mercy, the Bestower of Mercy,

Merciful to all, Compassionate to each,

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This āyah is mentioned again by way of emphasis.

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Master of the Day of Judgement.[26]

King of the Day of Judgement.[27]

(O) Master of[28]

(O) King of[29]

(who is) the King[30]

Proprietor of[31]

(who is the) Proprietor of[32]

Owner of[33]

He has sovereignty of the Day of Judgement.[34]

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This āyah is recited in two ways: as Mālik (Master and Owner) and as Malik (King).[35] Abū Ḥātim al-Sijistānī said that recitation of Mālik was to be given precedence reasoning that the meaning is wider and more comprehensive. You would say, Mālik al-Dār, Mālik al-Ṭayr, Mālik al-ʿAbd but would not say these phrases using the word, Malik.[36] On the other hand, Abū ʿUbaydah and Mubarrad said that the recitation of Malik was to be given precedence because, they argued, its meaning was more comprehensive. Malik incorporates the meaning of Mālik but not vice-versa. They also stated that this recitation is more in tune with the rest of the Qurʾān where Allāh says, “Exalted be Allāh! The true King.”[37] and “Whose is the kingdom this Day?”[38] and so on. Mālik is derived from the word, milk and milka or ownership, whereas Malik is derived from mulk and mulka or dominion. Allāh is both Mālik and Malik.[39]

Day

This a noun referring to a known period of time.

Day of Judgement

What is referred to here is the Day of Rising (Yawm al-Qiyāmah). The meaning of Day of Dīn is the Day of Reckoning (Ḥisāb) and Recompense (Jazāʾ). The word dīn can carry the meaning of obedience and is used in numerous other senses, but it is the one mentioned previously that is meant here.[40]

If someone were to ask why the Day of Judgement has been specifically mentioned in this āyah when it is known that Allāh is the Mālik of all days without exception, the response would be that all command on that Day will solely and exclusively be His. Allāh says, “On that Day, command will belong to Allāh.”[41] In this world, on the other hand, kings have a say, Muslims have a say, and Prophets have a say etc.[42]

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You (alone) we worship and to You (alone) we turn for help.

You (alone) are worshipped[43]

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You (alone) we worship

Meaning: we worship You. The term ʿibādah, worship means obedience combined with submission and humility.[44] One says, ‘Ṭarīq muʿabbad,’ to refer to a well-trodden, beaten path. So the meaning of the āyah is that we worship you with submission.[45]

To You (alone) we turn for help

Meaning: we seek aid and assistance from You.[46]

If someone were to ask why is worship mentioned before seeking help in this āyah when it is Allāh’s help that is needed for a person to worship? And why is iyyāka repeated twice when just once would have sufficed? In response to the first question we would say this question is only really relevant if a person believes that seeking help comes before an act, whereas we believe – and all praise belongs to Allāh – that seeking help and divine accord go hand-in-hand with the action. Therefore, mentioning it before or after does not really matter. Or we could say that seeking help is actually an example of worship, so Allāh mentioned ʿibādah in general first, followed by a specific instance of it.

As regards the repetition of iyyāka, this was done to emphasise that He alone is the one who is to be worshipped and that He alone is the who is turned to for help. This is a rhetorical device well known to the Arabs and is used to emphasise and intensify the meaning or impart to it a sense of exclusivity. It is not a faulty use of the language.[47]

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Guide us (to and on) the Straight Path,

Guide us (to and on) a Straight Path,[48]

Direct us to the[49]

Show us the[50]

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Guide us (to and on) the Straight Path

Direct us to it and keep us firm on it.[51] The word hidāyah is used in a number of different senses in the Qurʾān: inspiration, direction, explanation and calling.

Inspiration: “Our Lord is He who gave everything its form then gave it guidance,”[52] i.e. inspired it.

Direction: “…and guide us to the right path.”[53]

Explanation: “As for the Thamūd, we gave them guidance,”[54] i.e. We explained it to them.

Calling: “Each community had their guide,”[55] i.e. someone who would call them and proselytise.

The meaning here is guide, but if someone were to ask, ‘The believer is already guided, so why does he need to ask for guidance?’ We would say this question really arises from someone who thinks that Allāh’s grace to a person has a specific limit. The position of Ahlu’l-Sunnah, on the other hand, is that Allāh’s grace and guidance has no such limit. So the meaning of “Guide us” is actually requesting an increase in said guidance. It is also a request to remain firm on the Straight Path;[56] it is in this sense that a person would say, ‘Qum ḥattā aʿūdu ilayk,’ i.e. keep standing until I return.

The Straight Path

ʿAlī and Ibn Masʿūd said that the Straight Path was Islām, and Jābir said that it was the Qurʾān.[57]

Lexically, al-Ṣirāṭ al-Mustaqīm means a clear road. Islām is a clear road, and the Qurʾān is a clear road.[58]

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The Path of those You have blessed,

The Path of those upon whom Your grace abounds,[59]

The Path of the ones You have blessed[60]

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ʿUmar recited this as, ‘The Path of the ones You have blessed, not of those upon whom there is anger, and not of those who are astray,’ but this is a shādh recitation. It is said that the ones who are blessed are the Prophets. It is also said those who are blessed are the ones that Allāh has made firm in their faith which would then include the Prophets and all the believers.[61] Abū’l-ʿĀliyah said that they were the Messenger, Abū Bakr and ʿUmar.[62]

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not of those upon whom there is anger, nor of those who are astray.

(whose state is) not of those[63]

(who are) not those who,[64]

and not of those who are astray.[65]

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The ones upon whom there is anger are the Jews and the ones who are astray[66] are the Christians.[67]

It is narrated that ʿAdī b. Ḥātim came to Allāh’s Messenger (SAW) to accept Islām, and asked, ‘Messenger of Allāh? Who are those upon whom is anger?’ He replied, “The Jews.” He asked, ‘Who are those who are astray?’ He replied, “They are the Christians.” ʿAdī said, ‘I bear witness that I am a Ḥanīf and a Muslim.’ ʿAdī said, ‘I saw the Messenger of Allāh’s face light up as he smiled out of joy at my accepting Islām.’[68]

As regards saying, ‘Āmīn,’ then we should know that this word is not part of the Qurʾān. The Sunnah is for the person to pause a little before saying it. There are two ways of saying it: ‘Āmīn’ elongating the first letter and ‘Amīn’ without elongating it. It means, ‘Allāh, accept my supplication,’ and it is said that it is like a seal on the supplication.[69]

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Notes:

[1] Tirmidhī #3124, Abū Dāwūd #1457, Aḥmad #9788-9790 record from Abū Hurayrah that Allāh’s Messenger (SAW) said, “[The Sūrah beginning with] ‘All praise (and thanks) belong to Allāh, the Lord of the worlds’ is the Mother of the Qurʾān, the Mother of the Book, the Seven Oft-Recited Verses, and the Great Qurʾān.”

Tirmidhī said it was ḥasan ṣaḥīḥ, it was ruled ḥasan by Suyūṭī, al-Jāmiʿ al-Ṣaghīr #3833, and ṣaḥīḥ by Albānī, Ṣaḥīḥ al-Jāmiʿ #3184.

[2] Ṭabarī said that it was given this name because the meaning of the entire Qurʾān is summarised therein. The Arabs named anything that concisely summarises something or comprises its most important part, Umm, or mother.

[3] al-Zumar 39:23

[4] al-Ḥijr 15:87

[5] Baghawī: The first opinion is most correct. This is because Allāh states, “We have given you the Seven Oft-Recited verses,” (al-Ḥijr 15:87) which is a reference to al-Fātiḥah. Sūrah al-Ḥijr is a Meccan Sūrah and Allāh would not recount this as a favour (to His Messenger) had He not already given it.

[6] Ibn Kathīr, ʿĀṣim and Kasāʾī have this as the first verse, the remaining seven do not. shādh recitation: bi suma’Allāhi…

[7] M.A.S. Abdel Halim

[8] T. Khalidi

[9] Baghawī: They have agreed that the Sūrah comprises seven verses. Those who held the position that the basmallāh was an āyah of al-Fātiḥah stated that the seventh verse began with “The Path of those You have blessed…” Those who held the position that it was not an āyah of al-Fātiḥah stated that the seventh verse was, “Not of those upon whom there is anger, nor of those who are astray.”

[10] Baghawī: whereas the diminutive of ism is sumayy. Also the morphology is different, one says sammaytu (I named), but were it derived from wasm, one would have said, wasamtu.

[11] al-Aʿrāf 7:127

i.e. ibn ʿAbbās and Mujāhid read it with the reading ilāha as opposed to the more standard āliha. The full verse reads, “The ruling circle of Pharaoh’s people said, ‘Are you going to leave Mūsā and his people to cause corruption in the earth and abandon you and your āliha?’”

[12] Baghawī: or it is from al-walah which means to become bereft of reason at the loss of someone beloved. (Some commentators said that this meaning is linked to the sense of bewilderment one feels when trying to ponder something whose reality is beyond comprehension.)

[13] Ṭabarī 1:126 records from Ibn Masʿūd and Abū Saʿīd that Allāh’s Messenger (SAW) said, “al-Raḥmān: the One who shows mercy in this world and the Hereafter. al-Raḥīm: the One who shows mercy in the Hereafter.” Ibn Abī Shaybah 10:441 records from ʿAbdu’l-Raḥmān b. Sābiṭ that Allāh’s Messenger (SAW) said, “The Raḥmān of this world and the next, and the Raḥīm of them.” Ḥākim 1:515 records from Abū Bakr that Allāh’s Messenger (SAW) said, “The Raḥmān of this world and the next, and the Raḥīm of them,” and Suyūṭī, al-Durr 1:15 said the isnād was ḍaʿīf.

[14] al-Aʿrāf 7:156

[15] rabbaʾl-ʿālamīn: Kasāʾī

[16] rabbuʾl-ʿālamīn: Abū Jaʿfar

[17] The meaning of ḥamd is to praise and laud out of one’s own volition. It arises from love and veneration of the praised. It also carries the meaning of riḍā, or contentment, and is the opposite of dhamm, or blame.

[18] Baghawī: It is also said that ḥamd is done on the tongue whereas shukr is done on the limbs, in action. Allāh says, “Say: Praise belongs to Allāh, who has no child nor partner in His rule” (al-Isrāʾ 17:111) and “Work thankfully, family of Dāwūd.” (Sabaʾ 34:13)

[19] Baghawī: A created being cannot be referred to as al-Rabb with the definite article prefix, however the term rabb can be used in a possessive structure to refer to an object of creation. This is because the definite article prefix lends to the meaning of generality and a created being does not own everything.

[20] As did ʿAlī, recorded by ibn Abī Ḥātim 1:27

[21] This opinion is also stated by ibn ʿAbbās who said, ‘To Him belongs the creation in its entirety: all the heavens and whoever is in them, all the earths and whoever is in them, and whoever is between them, that which is known and unknown.’ (Ṭabarī 1:145)

Baghawī: because Allāh says, “Pharaoh said, ‘What is the Lord of the Worlds?’ Mūsā replied, ‘Lord of the heavens and earth and what is between them.’” (al-Shuʿarā 26:23-24) The word comes from al-ʿallāmah (sign) since the evidence of a creator therein is plain for all to see. Abū ʿUbaydah said that al-ʿālamūn were four groups: the Angels, man, the Jinn and the devils since the word was derived from ʿilm or knowledge. Animals cannot be said to have knowledge since they do not have an intellect.

[22] Since Allāh says, “I created Jinn and mankind only to worship Me.” (al-Dhāriyāt 51:56) and “Exalted is He who sent down the Criterion to His servant that he may give warning to the worlds.” (al-Furqān 25:1) and he was not a warner to the animal kingdom but he was a warner to man and Jinn.

[23] Since some linguists said that the word ʿālam designates only those who have understanding.

[24] Ṭabarī 1:49 from Abū’l-ʿĀliyah. Ibn Kathir 1:208 said, ‘These are strange words, the likes of which require authentic evidence.’

[25] The majority read the verse with khafḍ. Abūʾl-ʿĀliyah and others read it with naṣb (shādh). Abū Razīn and others read it with rafʿ (shādh).

[26] Mālik (Master): ʿĀṣim, Kasāʾī, Yaʿqūb, Khalaf

[27] Malik (King): the remaining six

[28] Mālika: Abū Hurayrah, al-Aʿmash (shādh)

[29] Malika: Anas ibn Mālik, Shaʿbī (shādh)

[30] Maliku: Saʿd ibn Abī Waqqāṣ, ʿĀʾishah (shādh)

[31] Malīki: Ubayy, Abū Hurayrah (shādh)

[32] Malīku: ʿAmr ibn al-ʿĀṣ (shādh)

[33] Mallāki: ʿAlī (shādh)

[34] Malaka yawmaʾl-dīn: Anas, ʿAlī (shādh)

[35] Baghawī: Some said that the meaning of both Mālik and Malik was one and the same and that meaning was al-Rabb. One would say: Rabb al-Dār and, equally, Mālik al-Dār. It is also postulated that the meaning is that He is the one able to create things from nothing, and none besides Allāh can do this.

[36] Baghawī: (He also said), and because you can only be a Mālik of something if you own it, but you can be a Malik of something without actually owning it.

[37] al-Muʾminūn 23:116

[38] Ghāfir 40:16

[39] Shawkānī and ibn ʿAṭiyyah argue that both Names carry a meaning that is not found in the other. The mālik of property is able to dispose of his property as he wills whereas the malik will only be able to dispose of the mālik’s property in a limited fashion. The malik is able to command the mālik to dispose of his property in a particular way that promotes the benefit of his kingdom, but the mālik is not able to command another mālik with the same.

[40] Baghawī: Mujāhid said that al-Dīn meant reckoning (al-ḥisāb). Allāh says, “this is the correct reckoning (dīn)” (al-Tawbah 9:36), i.e. the proper calculation. Ibn ʿAbbās, Maqātil, and Suddī said that the meaning of Malik Yawm al-Dīn was the Judge of the Day of Reckoning (Qāḍī Yawm al-Ḥisāb). Qatādah said that al-Dīn meant recompense (jazāʾ), be it good or bad; in this sense it is said: As you judge so shall you be judged (kamā tadīnu tudān). Muḥammad b. Kaʿb al-Quraẓī said that the āyah means that (He is) the King of the Day where nothing will benefit except for the Dīn, i.e. religion. Yamān b. Rabāb said that Dīn means overpowering and subjugating (qahr), just as someone would say: I overpowered him and he submitted (dintuhu fa dāna). It is also said that Dīn means obedience (ṭāʿah), i.e. the Day of Obedience.

[41] al-Infiṭār 82:19

[42] Ṭabari 1:98 records that Ibn ʿAbbās said in explanation of the words yawmi’l-dīn, ‘The Day on which the creations are judged – the Day of Rising. He will recompense them for their actions: if they were good then it will be good, if they were bad then it will be bad except for that which He forgives for the only command on that Day will be His command, “Unquestionably to Him belongs the creation and the Command.” (al-Aʿrāf 7:54)’

Allāh says, “And what will make you comprehend what the Day of Dīn is? Again what will make you comprehend what the Day of Dīn is? It is the Day when no person shall have power [to do] anything for another. The command that Day will be Allāh’s alone” (al-Infiṭār 82:17-19)

[43] iyyāka yuʿbad, iyyāka tuʿbad: al-Ḥasan (shādh)

[44] Baghawī: The servant, ʿabd is called so because of his humility and submission.

[45] Ibn ʿAbbās explained this portion of the āyah to mean, ‘You alone we single out for worship, fear and hope; You and no one else.’ (Ṭabarī 1:99)

[46] Baghawī: Meaning: we seek Your help in worshipping You and in all of our affairs.

[47] Ibn ʿAbbās explained this āyah, ‘Our Lord! It is You alone that we single out for belief, fear and hope. It is Your aid alone that we seek in order to obey You and indeed in all of our affairs.’ (Ibn Kathīr)

Ibn Taymiyyah said, ‘I pondered the most beneficial supplication and I found it to be asking Allāh to help us in doing that which pleases Him; this I found in the verse, “You (alone) we worship and to You (alone) we turn to for help.”’ It is for this reason that some of the Salaf would say, ‘The secret of the Qurʾān lies in al-Fātiḥah and its secret is contained in the verse, “You (alone) we worship and to You (alone) we turn to for help.”’

[48] ihdinā Ṣirāṭan Mustaqīman: al-Ḥasan (shādh)

[49] Arshidnā: ibn Masʿūd (shādh)

[50] Baṣṣirnā: Thābit al-Bunānī (shādh)

[51] Ibn al-Qayyim, Badāʾi al-Fawāʾid 1:262 said, ‘The verse “Guide us to the Straight Path,” has been mentioned without the verb “Guide,” being adjoined to the particle, ilā or li, rather it is linked directly to the object. When the verb ‘Guide’ is adjoined to ilā, it lends the meaning of reaching the goal, when the verb is linked to li, it lends to the meaning of pointing out something and specifying it. When it is mentioned with neither of the two, it lends to the meaning of both. Hence the meaning of the verse would be: define this Path to us, explain it to us, direct us to it, and grant us the accord to follow it.’

[52] Ṭa Ha 20:50

[53] Ṣād 38:22

[54] Fuṣṣilat 41:18

[55] al-Raʿd 13:7

[56] Baghawī: as stated by ʿAlī and Ubayy b. Kaʿb

[57] Baghawī: It is reported that ʿAlī said it was Allāh’s Book. Saʿīd b. Jubayr said that it was the road to Paradise. Sahl b. ʿAbdullāh said that it was the way of (Ahlu’l)-Sunnah wa’l-Jamāʿah. Bakr b. ʿAbdullāh al-Muzanī said that it was the way of Allāh’s Messenger (SAW). Abū’l-ʿĀliyah and Ḥasan said that it Allāh’s Messenger, his family and his two Companions.

[58] Ibn ʿAbbās explained this verse by saying, ‘Inspire us towards Your true religion,’ and again, ‘Inspire us towards the right road which is the religion of Allāh containing no crookedness.’(Suyūṭī 1:75)

Ibn al-Qayyim, Madārij al-Sālikīn 1:16 said, ‘A road, ṭarīq, cannot be regarded to be a path, ṣirāt, unless five conditions are met: that it is straight, that it leads to the intended goal, that it is close to the objective, that it is expansive enough to accommodate those traversing it, and that it has been sign-posted as being the actual route to the goal.

The fact that this Path is straight proves that it is close for the shortest distance between two points is a straight line. The fact that is straight proves that it leads to the object. The fact that it has been appointed for all those who would traverse it shows that it is wide enough to accommodate them. The fact that the Path has been adjoined to the One who has blessed them shows that it has been so sign-posted.’

[59] T. Khalidi

[60] Ṣirāṭa man: Ibn Masʿūd, ʿUmar, ʿAli (shādh)

[61] Baghawī: ʿIkrimah said, ‘Those you have graced with firmness of faith and steadfastness, and they are the Prophets.’ Ibn ʿAbbās said, ‘They are the people of Mūsā and ʿĪsā before they altered their religion.’ ʿAbdu’l-Raḥmān b. Zayd said, ‘They are the Prophet (SAW) and those with him.’ Abū’l-ʿĀliyah said, ‘They are the family of Allāh’s Messenger, Abū Bakr, ʿUmar and his household.’ Shahr b. Ḥawshab said, ‘They are the Companions of Allāh’s Messenger and his household.’

[62] Ibn ʿAbbās summarised the meaning of this verse with his words, ‘[Those you have blessed] by making them obedient to You and worship You including the Angels, the Prophets, the sincerely truthful, the martyrs and the righteous. This is like what our Lord says, “They will be in the company of those upon whom Allāh has bestowed His favour: …” (al-Nisā 4:59)’

[63] Ghayraʾl- : ʿUmar, ʿAlī and a lesser known narration from ibn Kathīr (shādh)

[64] Ghayruʾl-: ʿUmar (shādh)

[65] Ghayriʾl-Ḍāllīn: ʿUmar, ʿAlī, Ubayy, Abū Bakr (shādh)

[66] Baghawī: The essential meaning of ḍalāl is disintegration and dissolution, as such it is said, ‘The milk ḍalla in the water,’ when it is mixed such that it disappears.

[67] Baghawī: Allāh has stated that the Jews have anger on them in His words, “…those who incurred Allāh’s curse and His anger” (al-Māʾidah 5:60), and He has stated that the Christians are astray in His words, “and do not follow the vain desires of people who went astray in times gone by.” (al-Māʾidah 5:60). Sahl b. ʿAbdullāh said that those who have anger on them are the ones who commit innovation, bidʿah. Those who are astray refers to those who have left the Sunnah.

[68] Tirmidhī #2953, 2954, Aḥmad #19381, Saʿīd b. Manṣūr #179, Ṭabarī 1:61, Ibn Abī Ḥātim #40. It was declared ṣaḥīḥ by ibn Ḥibbān #6246, 7206, 7365 and Albānī #8202

[69] Muslim records on the authority of Abū Mūsā al-Ashʿarī who said, ‘The Messenger of Allāh (SAW) addressed us and explained to us our Sunnah [that we should follow] and explained to us [the method of performing] our prayer. He said, “When you pray, straighten your rows and let one of you lead you. When he says the takbīr then say the takbīr. When he says, “Not of those upon whom is anger nor of those who are astray” then say āmīn and Allāh will respond to you.”’

Muslim records on the authority of Abū Hurayrah  that the Messenger of Allāh (SAW) said, “When the Imām says āmīn then say āmīn for indeed the one whose āmīn coincides with the āmīn of the Angels will have his previous [minor] sins forgiven.”

Ibn Mājah #856 records on the authority of ʿĀʾishah (RA) that the Messenger of Allāh (SAW) said, “The Jews do not envy you for anything as much as they envy you for saying the salām and āmīn.”

The post Al-Fatihah: The Opening appeared first on Islam21c.

VERSE 2

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

“This is the Book in which there is no doubt, a guidance for those who are mindful [of Allāh].”

“This is the Book,” Ibn ʿAbbās explained the word dhālika (that) to mean hādha (this). This was also stated by Mujāhid, ʿIkrimah, Saʿīd b. Jubair, al-Suddī, Maqātil b. Ḥayyān, Zayd b. Aslam, and Ibn Jurayj. It is a well-known convention in the Arabic language where two demonstrative nouns are used interchangeably, one in the place of the other. This opinion was also recorded by Bukhārī from Maʿmar b. al-Muthannā, Abū ʿUbaydah.

Zamakhsharī said that the far-deictic demonstrative dhālika refers back to the previous āyah, “Alif. Lām. Mīm.” It is in the same sense that this demonstrative is used in āyat such as, “The cow should neither be old nor young but in between that” (2:68), “That is the judgment of Allāh, He judges between you” (60:10), “That is Allāh, your Lord; so worship Him (alone)” (10:3). In all these places, the far-deictic is used to refer back to the words that have just preceded. Allāh knows best.

Qurṭubī and others cite that some exegetes were of the view that the far-deictic refers to the Qurʾān itself, which Allāh promised He would reveal to His Messenger (sall Allāhu ‘alayhi wa sallam), or that it refers to the Tawrāh or the Injīl.[1] However, many were of the view that this opinion was weak. In all, there are ten opinions that he mentions concerning the usage of the far-deictic in this āyah.

“The Book,” Namely, the Qurʾān. Ibn Jarīr and others cite some authorities postulating that the Book refers to the Tawrāh or Injīl, but this opinion is extremely implausible, and indeed it is to posit something devoid of knowledge.

“In which there is no doubt,” The word rayb means doubt (shakk). Ibn ʿAbbās, Ibn Masʿūd, and other Companions explained the āyah to mean, ‘in which there is no shakk.’[2]

This explanation was also given by Abū al-Dardāʾ, Ibn ʿAbbās, Mujāhid, Saʿīd b. Jubair. Abū Mālik, Nāfiʿ (the freed slave of Ibn ʿUmar), ʿAṭāʾ, Abū al-ʿĀliyah, al-Rabīʿ b. Anas, Maqātil b. Ḥayyān, al-Suddī, Qatādah, and Ismāʿīl b. Abū Khālid. Ibn Abī Ḥātim said, ‘I know of no difference of opinion concerning this.’

The word rayb can also be used to mean suspicion or need.

The meaning of the āyah is that there is no doubt whatsoever that this Book – the Qurʾān – has been revealed by Allāh, just as He says, “Alif. Lām. Mīm. This Book, free from all doubt, has been sent down from the Lord of the Worlds” (32:1-2).

Some exegetes said that the āyah is expressed as a declarative phrase, but the meaning is one of prohibition, i.e. ‘Do not have any doubt in it.’

Some of the reciters pause at the words “Lā rayb,” which would mean, “there is no doubt,” and then continue “fīhī hudan li al-muttaqīn,” which would mean “it contains guidance for those who are mindful of Allāh.” However, the recitation which has “lā rayba fīhi,” is more befitting for this particular āyah because the word guidance would then be used as a description for the entire Qurʾān. This is more emphatic and expressive than just saying, “it contains guidance.”

“A guidance,” Grammatically, the word guidance (hudā) can be nominative, acting as an adjective, or accusative, acting as a circumstantial expression.

The word guidance (hudā) can refer to the faith (īmān) that settles in the heart, and no one can put this in people’s hearts besides Allāh. Allāh says, “You surely cannot guide whoever you like, but it is Allāh who guides whoever He wills” (28:56), “You are not responsible for people’s guidance – it is Allāh who guides whoever He wills” (2:272), “Whoever Allāh allows to stray, none can guide” (7:186), “Those people Allāh guides are rightly guided, but you will find no protector to lead to the right path those He leaves to stray” (18:17).

The word guidance can also be used to mean explaining the truth, clarifying it, and directing people to it. It is in this sense that Allāh says, “You give guidance to the Straight Path” (42:52), “You are only a warner, and every people had a guide” (13:7), “As for Thamūd, We gave them guidance but they preferred blindness over guidance” (41:17). Allāh also says, “And (did we not) point out to him the two clear ways?” (90:10) going by the explanation that the two clear ways mentioned refers to the paths of good and evil, which is the stronger explanation and Allāh knows best.

“A guidance for those who are mindful [of Allāh],” Guidance has been particularised to those who are mindful of Allāh, just as He says, “Say, ‘It is guidance and healing for those who have faith, but the ears of the disbelievers are heavy, they are blind to it, it is as if they are being called from a distant place’” (41:44), “We send down the Qurʾān as a healing and mercy for the believers, but it only increases the wrongdoers in loss” (17:82). These āyahs and others show that it is the believers who will benefit from the Qurʾān.[3] The Qurʾān is guidance in and of itself, but that guidance is only granted to the righteous, “People, a teaching from your Lord has come to you, a healing for what is in the hearts, and guidance and mercy for the believers” (10:57).

“A guidance for those who are mindful [of Allāh],” Ibn ʿAbbās, Ibn Masʿūd, and other Companions explained this to mean, ‘A light for those who are mindful of Allāh.’ Shaʿbī said that it means, ‘Guidance from misguidance.’ Saʿīd b. Jubair commented, ‘A clarification for those who are mindful of Allāh.’

All of these opinions are correct.

“Those who are mindful [of Allāh],” Ibn ʿAbbās, Ibn Masʿūd, and other Companions said that the muttaqūn are the believers (muʾminūn).

Ibn ʿAbbās said that the muttaqūn were ‘those who fear Allāh’s punishment should they abandon what they know of guidance, and hope in His mercy by believing in what He has revealed.’ He also explained the word to refer to, ‘The believers who avoid committing shirk with Me and are obedient to Me.’

Al-Ḥasan al-Baṣrī said, ‘They avoid what Allāh has prohibited and fulfil what He has obligated.’

Abū Bakr b. al-ʿAyyāsh said, ‘Al-Aʿmash asked me about, “Those who are mindful [of Allāh],” and I responded. He then asked me to go to al-Kalbī and ask him. I went to him and asked, and he replied, “They are those who avoid major sin.” I relayed this back to al-Aʿmash who remarked, “This is what we think as well,” and he did not reject that opinion.’

Qatādah said that they are those who Allāh described in the verses that follow, “who believe in the unseen, establish the prayer, and give out of what We have provided for them” (2:3-5).

Ibn Jarīr said that the āyah covers all these meanings and it is as he said.

Tirmidhī and Ibn Mājah record on the authority of ʿAṭiyyah al-Saʿdī that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said, “A servant will not become one of the muttaqūn until he abandons something that is harmless for fear of falling into something harmful.”[4] Tirmidhī said that this was ḥasan gharīb.

Ibn Abī Ḥātim records that Maymūn Abū Ḥamza said, ‘I was sitting with Abū Wāʾil when one of the colleagues of Muʿādh called Abū ʿAfīf arrived. Shaqīq b. Salamah asked him, “Abū ʿAfīf, will you not narrate something to us from Muʿādh b. Jabal?” He replied, “Of course! I heard him say that on the Day of Rising, mankind will be confined to one plain. Someone will call out, ‘Where are the muttaqūn?’ They will then stand under the protection of the Lord of Mercy and He will not veil Himself from them.” I asked, “Who are the muttaqūn?” He replied, “They are people who avoided shirk and the worship of idols, and instead sincerely worshipped Allāh alone. They will walk into Paradise.”’[5]

Essentially, the word the taqwā means to take protection from all that is disliked, since it derives from the concept of protection and defence (wiqāyah).

It is reported that ʿUmar b. al-Khaṭṭāb asked Ubayy b. Kaʿb about taqwā who replied by asking, ‘Have you never taken a path beset with thorny bushes?’ He replied, ‘Yes.’ Ubayy asked, ‘What did you do?’ He replied, ‘I gathered in my clothes and trod carefully.’ He said, ‘That is taqwā.’

The poet Ibn Muʿtaz recapitulated this in verse,

Leave sins big and small,

that is taqwa.

Be like one walking amongst thorns,

dreading what he sees.

Belittle not minor sins,

mountains are made of stones.

One day, Abū al-Dardāʾ said,

A person wants to be given what he wants,

But Allāh only gives him what He wants.

The person cries out: My wealth! My benefit!

But the taqwā of Allāh is the best benefit of all.

Ibn Mājah records on the authority of Abū Umāmah that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said, “After the taqwā of Allāh, nothing is of more benefit to man than a righteous wife who pleases him when he looks at her, obeys him when he commands her, fulfils an oath when he makes one concerning her, and when absent, remains faithful to him and his property.”[6]

VERSE 3

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“Who believe in the unseen, establish the prayer, and give out of what We have provided for them”

“Who believe in the unseen,” ʿAbdullāh (b. Masʿūd) said that īmān means belief (taṣdīq). Ibn ʿAbbās said that yuʾminūn means ‘they believe’ (yuṣaddiqūn).

Al-Zuhrī said that īmān was deed (ʿamal). Al-Rabīʿ b. Anas said that yuʾminūn means ‘they fear’ (yakhshawn).

Ibn Jarīr and others said, ‘The best interpretation is that they have been characterised as having faith in the unseen (generally) in terms of speech, deed, and belief.’[7] He also said, ‘The fear of Allāh may also be included in the meaning of faith (īmān), and (lexically) faith is to have the deed attest to the truth of the statement. (Technically), the term īmān is a comprehensive term covering acknowledgement (iqrār) of Allāh, His Books, and His Messengers, with deed testifying to the truth of that acknowledgement.’

Lexically, the word īmān can be used to mean belief in and of itself. In some places in the Qurʾān, it is used in precisely this sense, such as, “He believes in Allāh and trusts the believers” (9:61). Yūsuf’s brothers said to their father, “But you will not believe us, no matter how truthful we are” (12:17). It is also used in this sense when mentioned alongside deeds, such as, “But those who believe and do good deeds will have a never-ending reward” (84:25).

However, when the word īmān is used unconditionally, then the faith that is required of us by the Sharīʿah comprises belief, speech, and deed. This is the view of most of the Imāms; indeed, Shāfiʿī, Aḥmad b. Ḥanbal, Abū ʿUbayd, and others stated that there was a consensus (ijmāʿ) that faith is comprised of statement and deed, and that it increases and decreases. There are many narrations testifying to this, as well as numerous aḥadīth that we have cited at the beginning of our commentary to Ṣaḥīḥ al-Bukhārī, and to Allāh belongs all praise and blessings.

Some authorities explained īmān to mean fear (khashya) because Allāh says, “There is forgiveness and a great reward for those who fear their Lord though they cannot see Him” (67:12), “Who feared the Lord of Mercy, though He is unseen” (50:33). Fear is the essence of faith and knowledge, as Allāh says, “It is those of His servants that have knowledge who have truly fear Allāh” (35:28).

Some said that the āyah means that (the muttaqūn) believe in Allāh in public and in private. They are not like the hypocrites about whom Allāh says, “When they meet the believers, they say, ‘We believe,’ but when they are alone with their evil ones, they say, ‘We’re really with you; we were only mocking’” (2:14), “When the hypocrites come to you [O Prophet], they say, “We bear witness that you are certainly the Messenger of Allāh” – and surely Allāh knows that you are His Messenger – but Allāh bears witness that the hypocrites are truly liars” (63:1). According to this opinion, the phrase “in the unseen” would be acting as a circumstantial expression, i.e. in the situation that they are away from prying eyes.

“Who believe in the unseen,” The explanations of the Salaf differ as to the precise meaning of the unseen (ghayb) spoken of in this āyah. However, all of them are correct, and one can say that all of them are meant.

Abū al-ʿĀliyah said, ‘They believe in Allāh, His Angels, Books, Messengers, the Last Day, Paradise, Hell, and the meeting with Him. They believe in life after death. All of this is unseen.’ This was also stated by Qatādah b. Diʿāmah.

Ibn ʿAbbās, Ibn Masʿūd, and some of the Companions said that ghayb meant ‘everything that is hidden from people of the affair of Paradise, the affair of Hell, and what has been mentioned in the Qurʾān.’

Ibn ʿAbbās also said that the āyah means, ‘who believe in all that has come from Him,’ namely, Allāh.

Sufyān al-Thawrī cited Zirr as saying that the ghayb referred to the Qurʾān. ʿAṭāʾ b. Abū Rabāḥ said, ‘Whoever believes in Allāh has believed in the unseen.’ Ismāʿīl b. Abū Khālid said that the āyah meant, ‘Who believe in the unseen aspects of Islām.’ Zayd b. Aslam said that it meant believing in the divine decree (qadr).

All of these opinions are close in meaning, since all of the articles mentioned fall under the category of the unseen that a person must believe in.

Saʿīd b. Manṣūr records that ʿAbdu al-Raḥmān b. Yazīd said, ‘We were sitting with ʿAbdullāh b. Masʿūd and mentioned the Companions of the Prophet (sall Allāhu ‘alayhi wa sallam) and all the things they excelled us in. ʿAbdullāh remarked, “The Prophet’s affair was clear to everyone who saw him. By the One who should be worshipped alone, none can acquire a faith that is better than believing in the unseen.” Then he recited, “Alif. Lām. Mīm. This is the Book in which there is no doubt, a guidance for those who are mindful [of Allāh]. Who believe in the unseen” up to “it is they who are the successful” (2:1-5).’

This narration was also recorded by Ibn Abī Ḥātim, Ibn Mardawayh, and Ḥākim in Al-Mustadrak. Ḥākim said that it was ṣaḥīḥ, meeting the criteria of Bukhārī and Muslim even though they did not record it.[8]

In a similar vein, Imām Aḥmad records that Ibn Muḥayrīz said to Abū Jumuʿah, ‘Narrate a ḥadīth to us that you heard from Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam).’ He said, “I will narrate a great ḥadīth to you. We once had lunch with Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) along with Abū ʿUbaydah b. al-Jarrāḥ. He asked, ‘Messenger of Allāh, is there anyone better than us? We accepted Islām at your hands and fought Jihād with you.’ He replied, ‘Yes, people who will come after you and believe in me without having seen me.’”[9]

There is another chain to this ḥadīth. Abū Bakr b. Mardawayh in his Al-Tafsīr records that Ṣālīḥ b. Jubair said, ‘Abū Jumuʿah al-Anṣārī, Companion of Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam), came to pray at Bayt al-Maqdis. At the time, Rajāʾ b. Ḥaywah was with us. When he had finished praying, we went to see him off, and when he was about to depart, he said, “You have a gift and a right. I will narrate a ḥadīth to you that I heard from Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam).” We said, “Please do tell us, may Allāh have mercy on you!” He said, “We were with Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) and with us was Muʿādh b. Jabal and nine others. We asked, ‘Messenger of Allāh, is there anyone who will have greater reward than us? We believed in Allāh and followed you.’ He responded, ‘And why would you not believe when Allāh’s Messenger is amongst you bringing you revelation from the Heavens? There are people who will come after you. They will be given the Book between two covers, believe in it, and follow the guidance it contains. They will have a reward greater than yours.’ He repeated this twice.”’[10]

He then records another narration, similar to the one above, on the authority of Abū Jumuʿah.[11]

This ḥadīth contains a proof for the validity of acting upon texts taken from a written source without formal licensing (wijādah), something the Ahl al-Ḥadīth differed over as I have explained in the beginning of my commentary to Bukhārī. This is because he (sall Allāhu ‘alayhi wa sallam) praised them for following what they found and said that they would have a greater reward from this viewpoint, not generally.

There is also another ḥadīth recorded by al-Ḥasan b. ʿArafah al-ʿAbdī on the authority of ʿAmr b. Shuʿayb, from his father, from his grandfather, that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) asked, “Which creation do you find most amazing in terms of faith?” They replied, ‘The Angels?’ He said, “Why would they not believe when they are with their Lord?” They said, ‘The Prophets?’ He said, “Why would they not believe when revelation comes down to them?” They said, ‘Us?’ He said, “Why would you not believe when I am amongst you?” He then said, “Those I find most amazing in faith are people who will come after you. They will find pages containing the Book and believe in it.”[12]

Abū Ḥātim al-Rāzī said that one of the sub-narrators, al-Mughīrah b. Qays al-Baṣrī, was munkar in ḥadīth.[13] I say: a similar ḥadīth is recorded by Abū Yaʿlā, Ibn Mardawayh, and Ḥākim via the route of Muḥammad b. Abū Ḥumayd – and he has some weakness – from Zayd b. Aslam, from his father, from ʿUmar, from the Prophet (sall Allāhu ‘alayhi wa sallam). Ḥākim said that the isnād was ṣaḥīḥ even though Bukhārī and Muslim did not record it.[14]

Another ḥadīth, similar to the above, is recorded on the authority of Anas b. Mālik to the Prophet (sall Allāhu ‘alayhi wa sallam).[15] Allāh knows best.

Ibn Abī Ḥātim records that Nuwaylah b. Aslam said, ‘I prayer Ẓuhr – or ʿAṣr – in the Masjid of Banū Ḥārithah. We prayed two out of four cycles facing the Masjid of Īliyāʾ, and then someone came and told us that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) now faced al-Bayt al-Ḥarām in prayer. While in prayer, the women changed places with the men, changed the direction of prayer, and prayed the remaining two cycles towards al-Bayt al-Ḥarām.’ The sub-narrator, Ibrāhīm, then said, ‘A person from Banū Ḥārithah told me that when Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) heard about this, he remarked, “These are people who have believed in the unseen.”’[16] This is a gharīb ḥadīth when considered from this route.

“establish the prayer,” Ibn ʿAbbās explained, ‘They establish the obligations of prayer.’ He also said, ‘Establishing the prayer means to perfect the bowing, prostration, and recitation. It means to be totally submissive in it and to concentrate on it.’ Qatādah said, ‘Establishing the prayer means to ensure that it is prayed in its correct time, to perform ablution well, and to preserve the bowing and prostration during it.’ Maqātil b. Ḥayyān said, ‘Establishing prayer means to ensure it is prayed in its time, to perfect purification for it, to perfect its bowing, prostration, recitation, tashahhud, and sending blessings on the Prophet (sall Allāhu ‘alayhi wa sallam). This is what is meant by establishing the prayer.’[17]

“and give out of what We have provided for them,” Ibn ʿAbbās said that this means they pay the zakāh due on their wealth. Ibn ʿAbbās, Ibn Masʿūd, and some Companions explained the āyah to mean, ‘A man spending on his family. This was what it meant before the legislation of zakāh.’ Ḍaḥḥāk said, ‘Expenditures were righteous deeds that people did to draw closer to Allāh in accordance to their means and efforts. Then seven verses in Sūrah al-Barāʾa were revealed concerning the obligation of charity, and they abrogated and were never themselves abrogated.’

Qatādah said, ‘Give some of what Allāh has given you in charity. Son of Ādam, this wealth is a trust that has been deposited with you and soon will you leave it behind.’[18]

The opinion that Ibn Jarīr chose was that the āyah was general and covered both zakāh and general expenditure. He said, ‘The best interpretation of this āyah and the most appropriate to the description of these people is that they disbursed all that was obligatory on them to do so, be that zakāh or other expenditure, on those they were responsible for, be it family or dependents. This is because Allāh generalised His description of them and praised them for it. Both general expenditure and zakāh are praiseworthy and something to be commended.’[19]

Allāh frequently mentions ṣalāh alongside charity. Ṣalāh is Allāh’s right, an act of worship and an expression of Tawḥīd. It is to praise and glorify Him, turn to Him in abject need, supplicate to Him, and rely on Him. To give in charity is to show kindness to creatures by giving them something that will benefit them. Those most deserving of this are a person’s family, close relatives, those under his authority, and then those not related to him. Both mandatory expenditure and zakāh fall under the scope of His words, “and give out of what We have provided for them.”

This is why Bukhārī and Muslim record on the authority of Ibn ʿUmar that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said, “Islām is built on five (pillars): the testification that none has the right to be worshipped save Allāh and that Muḥammad is Allāh’s Messenger, establishing the ṣalāh, paying the zakāh, fasting the month of Ramaḍān, and performing Ḥajj to the Sacred House.”[20] There are many ḥadīths on this subject.

Lexically speaking, the essential meaning of ṣalāh is supplication (duʿā).[21] In the technical usage of the Sharīʿah, the word ṣalāh is used to refer to the act that includes bowing, prostration, and other specific acts, and is performed at specific times with well-known pre-requisites. The mannerisms of performing it, as well as all the different categories of ṣalāh, are well-known.

Ibn Jarīr said, ‘I am of the view that the prescribed prayer is called ṣalāh because the person performing the act is seeking success in his desire for Allāh’s reward through that deed, as well as the fulfilment of the requests that he directs to his Lord in it.’

It is also suggested that the word ṣalāh derives from ṣalawayn, which are two veins in the middle of the back that separate at the base of the spine and go around it. It is these that move when a person bows and prostrates in prayer. From this is derived the word al-muṣallī, which refers to the horse that finishes second in a race.[22] However, this opinion is questionable.

Another opinion is that the word ṣalāh is derived from al-ṣalī, which means to stick firmly to something.[23] It is in this sense that Allāh says, “in which none will burn,” remain attached to and endure for eternity “except the most wretched.” (92:15)

Yet another opinion is that the word ṣalāh is derived from the idea of warming (taṣliya) a branch with fire in an attempt to straighten it. In the same way, a person engages in ṣalāh to correct his faults and shortcomings, “Indeed, [genuine] prayer deters from indecency and wickedness” (29:45).

The most correct opinion is that the word ṣalāh means duʿā, and this is also the most famous opinion. Allāh knows best.

We will discuss the meaning of zakāh in the appropriate place in shā Allāh.

VERSE 4

وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ

“And who believe in what has been revealed to you and what was revealed before you, and have certain faith in the Hereafter.”

“And who believe in what has been revealed to you and what was revealed before you,” Ibn ʿAbbās commented, ‘They believe in what you have brought from Allāh and in what the Messengers before you came with. They do not make any distinctions between them, and they do not reject what they brought from their Lord.’[24]

“and have certain faith in the Hereafter,”[25] Namely, the Resurrection, the Day of Rising, Paradise, Hell, Judgement, and the Scales.

The Hereafter (ākhirah) is given this title because it comes after this world (dunyā).

The exegetes differ concerning the people referred to in this āyah. Are they the same as those referenced in the previous āyah, “Who believe in the unseen, establish the prayer, and give out of what We have provided for them,” or another body of people? There are three opinions that Ibn Jarīr relates:

The First: They are the same people as those referenced in the previous āyah. These are the believers, be they the Arabs who believed, the People of the Book who believed, or others. This was the view of Mujāhid, Abū al-ʿĀliyah, al-Rabīʿ b. Anas, and Qatādah.

The Second: They are the same people as those referenced in the previous āyah, but those spoken of are the believers amongst the People of the Book specifically.

According to these two views, the connective particle and (wāw) beginning the āyah would be employed to associate a second set of descriptions with the first. A usage such as this can be seen in Allāh’s words, “Glorify the Name of your Lord, the Most High, who created and [perfectly] fashioned [all], and who ordained precisely and inspired accordingly, and who brings forth [green] pasture, then reduces it to withered chaff” (87:1-5). Here, we have a set of attributes all describing one and the same thing, linked together with the connective particle.

The Third: Those mentioned in the previous āyah are the Arabs who believed. Those mentioned in this āyah are the People of the Book who believed. Al-Suddī cites this position from Ibn ʿAbbās, Ibn Masʿūd, and a group of the Companions. Ibn Jarīr preferred this opinion and the following āyahs support this position as well, “Indeed, there are some among the People of the Book who truly believe in Allāh and what has been revealed to you [believers] and what was revealed to them. They humble themselves before Allāh, never trading Allāh’s revelations for a fleeting gain. Their reward is with their Lord. Surely Allāh is swift in reckoning” (3:199), “As for those to whom We had given the Scripture before this [Qurʾān], they do believe in it. When it is recited to them, they declare, ‘We believe in it. This is definitely the truth from our Lord. We had already submitted [even] before this.’ They will be given their reward twice over because they are steadfast, repel evil with good, and give to others out of what We have provided for them” (28:52-53). There is also the ḥadīth in Bukhārī and Muslim on the authority of Abū Mūsā who said that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said, “There are three who will be given their reward twice over: a person from the People of the Book who believed in his Prophet and believed in me, a slave who fulfils Allāh’s rights and the rights of his master, and a person who teaches his slave girl good manners, educates her in the best way, frees her, and then marries her.”[26]

The argument Ibn Jarīr presents to support his position is that Allāh has described the believers and the disbelievers at the beginning of this sūrah. The disbelievers were categorised into two: the disbeliever, and the hypocrite. In the same manner, the believers should also be placed in two categories: Arab, and People of the Book.

What is clear me to me, however, is the opinion of Mujāhid, who said, ‘Four āyahs in the beginning of Sūrah al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites.’ The four āyahs are general and apply to every believer – Arab, non-Arab, one of the People of the Book, human, or Jinn. Each of the attributes mentioned complement each other, and is not valid without the other. Indeed, each one implies the other and is a condition (of belief) alongside it. Belief in the unseen, establishment of ṣalāh, and zakāh are all invalid without believing in what the Messenger (sall Allāhu ‘alayhi wa sallam) came with, believing in all that the Messengers before him came with, and having certain faith in the Hereafter. Similarly, these beliefs are invalid without belief in the unseen, and so on.

Allāh has enjoined the believers with all these articles of faith, “You who believe, believe in Allāh and His Messenger and in the Scripture He sent down to His Messenger, as well as what He sent down before. Anyone who does not believe in Allāh, His Angels, His Scriptures, His Messengers, and the Last Day has gone far, far astray” (4:136), “Argue only in the best way with the People of the Book, except with those of them who act unjustly. Say, ‘We believe in what has been revealed to us and what was revealed to you. Our God and your God is [only] One, and to Him we [fully] submit’” (29:46), “People of the Book! Believe in what We have revealed, confirming your own Scriptures” (4:47), “Say, ‘People of the Book! You have nothing to stand on unless you observe the Torah, the Gospel, and what has been revealed to you from your Lord’” (5:68). He told us that all the believers believe in this, “The Messenger believes in what has been revealed to him from his Lord, and so do the believers. They [all] believe in Allāh, His Angels, His Scriptures, and His Messengers. [They proclaim,] ‘We make no distinction between any of His Messengers.’ And they say, ‘We hear and obey. [We seek] Your forgiveness, our Lord! And to You is the final return’” (2:285), “As for those who believe in Allāh and His Messengers – accepting all, rejecting none – He will surely give them their rewards” (4:152).

These āyahs and others enjoin all the believers, without exception, to believe in Allāh, His Messengers, and His Scriptures.

That said, the People of the Book have a special distinction. When they believe in their own Scripture in all its details, and then accept Islām and believe in it in all its details, they receive a reward twice over. As for other believers, they are required to believe in the previous Scriptures in a general sense as mentioned in the ḥadīth recorded by Bukhārī, “When the People of the Book narrate something to you, neither believe nor disbelieve them. Instead say, ‘We believe in what was revealed to us and what was revealed to you’ (29:46).”[27]

However, the faith of many Arabs who accepted Islām – the religion that Muḥammad (sall Allāhu ‘alayhi wa sallam) came with – could well be more profound, complete, and better than the faith of the People of the Book who accepted Islām. They will be rewarded twice over when considered from the perspective mentioned above, but others could still receive a much greater reward overall because of the sheer depth of their faith. Allāh knows best.

VERSE 5

أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

“It is they who are upon guidance from their Lord, and it is they who are successful.”

“It is they,” Namely, those who possess the qualities mentioned previously: faith in the unseen, establishment of ṣalāh, giving out of what Allāh has provided them, faith in what Allāh has revealed to the Messenger (sall Allāhu ‘alayhi wa sallam), faith in what He revealed to the Messengers who came before him, and certain faith in the Hereafter. Certitude in the Hereafter drives a person to prepare for it by working righteous deeds and avoiding the unlawful.

“who are upon guidance,” light, clarification and sure knowledge, “from their Lord,” Allāh.

“and it is they who are successful,” in this life and the Next.

Ibn ʿAbbās commented, ‘“It is they who are upon guidance from their Lord,” upon a light from their Lord, resolutely following what He has revealed to them, “and it is they who are successful,” victorious.’

Ibn Jarīr said, ‘“It is they who are upon guidance from their Lord,” upon a light and proof from their Lord, proceeding with firmness and rectitude by His grace, “and it is they who are successful,” victorious, achieving what they sought from their Lord through their deeds and faith in Allāh, His Scriptures, and Messengers. They attain reward and the triumph of eternity in Gardens of Paradise, as well as deliverance from the punishment that Allāh has prepared for His enemies.’

Concerning the demonstrative “they” in this āyah, Ibn Jarīr quotes some authorities as stating that it references the believers amongst the People of the Book who were mentioned in, “And who believe in what has been revealed to you and what was revealed before you” (2:4). According to this opinion, “And who believe in what has been revealed to you and what was revealed before you,” would be an āyah disconnected from the āyahs before it. It would be a new sentence in the nominative state, acting as a subject, with the predicate being, “It is they who are upon guidance from their Lord, and it is they who are successful.”

The difference of opinion concerning this has already been discussed.

Ibn Jarīr prefers the view that the āyah refers to both the People of the Book who believed and the Arabs who believed. To prove this, he cites al-Suddī quoting Ibn ʿAbbas, Ibn Masʿūd, and some Companions stating, ‘“Those who believe in the unseen” are the believers amongst the Arabs. “Those who believe in what has been revealed to you and what was revealed to those before you” are the believers amongst the People of the Book. Then Allāh mentioned both groups together with His words, “It is they who are upon guidance from their Lord, and it is they who are successful.”’

We have already stated that the stronger view is that this set of āyahs refer to the believers in general. As such, the demonstrative references the believers in general. Allāh knows best. This was the view narrated from Mujāhid, Abū al-ʿĀliyah, al-Rabīʿ b. Anas, and Qatādah, may Allāh have mercy on them.

Ibn Abī Ḥātim records on the authority of ʿAbdullāh b. ʿAmr that the Prophet (sall Allāhu ‘alayhi wa sallam) was asked, ‘Messenger of Allāh, we recite some parts of the Qurʾān and are filled with hope, and then we recite other parts and almost give in to despair.’ He (sall Allāhu ‘alayhi wa sallam) replied, “Should I not tell you about the People of Paradise and the People of the Fire?” They said, ‘Messenger of Allāh, of course!’ He then recited, “Alif. Lām. Mīm. This is the Book in which there is no doubt, a guidance for those who are mindful [of Allāh]” until, “It is they who are upon guidance from their Lord, and it is they who are successful,” and said, “These are the People of Paradise.” Then he recited, “As for those who disbelieve, it makes no difference whether you warn them or not: they will not believe” (2:6) until, “They will suffer great torment” (2:7) and said, “These are People of the Fire.” They then remarked, ‘Messenger of Allāh, we are not these people!’ He said, “Of course not!”’^[28]

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Notes:

[1] Qurṭubī: According to this view, the meaning of the āyah would be, ‘This Qurʾān contains what is to be found in those Books. The far-deictic demonstrative is used to refer to both the Tawrāh and Injīl. ’

[2] Ṭabarī, Ḥākim 2:260

[3] Qurṭubī: The Qurʾān is a guidance for the whole of mankind, but Allāh has specifically singled out the righteous in order to honour them, since they are the ones who had faith and believed in all that it contained. It is reported that Abū Rawq said, ‘“For those who are mindful of Allāh,” is said in order to honour them,’ i.e. He linked guidance to them in order to accord them due esteem and to highlight their excellence.

[4] Tirmidhī #2451, Ibn Mājah #4215, ʿAbd b. Ḥumayd #484, Ṭabarānī, Al-Kabīr 17:446, Ḥākim 4:319, Bahaqī, Al-Sunan 5:335, Al-Shuʿab #5361 with a ḍaʿīf isnād.

[5] Ibn Abī Ḥātīm 1:33 with a ḍaʿīf isnād.

[6] Ibn Mājah #1857, Ṭabarānī #7881 with a ḍaʿīf isnād as stated by Būṣīrī and others.

[7] Ṭabarī proceeds to state, ‘since Allāh has not restricted the description of them to one meaning of belief to the exclusion of another, instead he left the description general and without specification.’

[8] Saʿīd b. Manṣūr #180, Ibn Abī Ḥātim #66, Ibn Mandah, Al-Īmān #209, Ḥākim 2:260

[9] Aḥmad #17027, Dārimī #2747, Ṭabarānī, Al-Kabīr 4:22, Ḥākim 4:85, Abū Yaʿlā #1559. Ibn Ḥajr, Al-Fatḥ 7:6 said the isnād was ḥasan.

[10] Ṭabarānī, Al-Kabīr 4:23

[11] Ṭabarānī, Al-Kabīr 4:23

[12] Al-Ḥasan b. ʿArafah #19, Bayhaqī, Al-Dalāʾil 6:358, al-Khaṭīb, Sharaf Aṣḥāb Al-Ḥadīth #61, Aṣbahānī, Al-Targhīb #48 with a ḍaʿīf isnād.

[13] Ibn Abī Ḥātim 8:227

[14] Abū Yaʿlā #160, Ḥākim 4:85, Bazzār #2839 with a ḍaʿīf isnād.

[15] Bazzār #2840

[16] Ibn Abī Ḥātīm #73 with an extremely ḍaʿīf isnād. Ṭabarānī, Al-Kabīr 24:207 also records a similar ḥadīth via another isnād about which Haythamī, Majmaʿ 2:14 said, ‘Its narrators have been ruled trustworthy.’

[17] Qurṭubī: There is a difference of opinion concerning what type of prayer is referred to here. Some said that the reference is to the obligatory prayers only. Others said that the reference to both the obligatory and optional prayers; this is the correct opinion. This is because the word al-ṣalāh in the āyah is general and unqualified, and the muttaqī performs both.

[18] Qurṭubī: Allāh is the sole provider, none provides besides Him, “Is there any creator other than Allāh who provides for you from the Heavens and the Earth?” (35:3) “Indeed, Allāh [alone] is the Supreme Provider – Lord of all Power, Ever Mighty.” (51:58) “There is no moving creature on Earth whose provision is not guaranteed by Allāh.” (11:6) Allāh is the provider in reality, man is a provider metaphorically.

[19] Qurṭubī: The āyah is general and this is the correct view. This is because the āyah commends those who give out of what they have been provided, and this can only refer to what is given out of ḥalāl wealth. The āyah means that they give what the Sharīʿah enjoins them to give, be it zakāh, other obligatory expenditures, or recommended charity.

Qurṭubī: The āyah mentions belief in the unseen, which is the portion of the heart, establishing the prayer, which is the portion of the body, and spending in charity, which is the portion of wealth.

[20] Bukhārī #8, Muslim #19

[21] The word is used in this sense in a number of different texts, such as the āyah, “and pray (ṣalli) for them – surely your prayer is a source of comfort for them.” (9:103)

[22] Qurṭubī: So according to this opinion, the act of ṣalāh is assigned this term because it comes second after faith (īmān).

[23] Qurṭubī: So according to this opinion, the act of ṣalāh is assigned this term because a person is firmly and closely worshipping Allāh in the manner prescribed by Him.

[24] Qurṭubī: Unlike the attitude of the Jews and Christians that Allāh informs us of with His words, “When it is said to them: ‘Believe in what Allāh has revealed,’ they reply, ‘We only believe in what was sent down to us,’ and they deny what came afterwards, though it is the truth confirming their own Scriptures!” (2:91)

[25] Qurṭubī: Certainty (yaqīn) refers to that knowledge that admits no doubt.

[26] Bukhārī #97, Muslim #241

[27] Bukhārī #4485-7362-7542 from Abū Hurayrah. However, the wording of Bukhārī is, ‘The People of the Book would recite their Scripture in Hebrew and explain it in Arabic to the Muslims. Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said, “Neither believe nor disbelieve the People of the Book, rather say, ‘We believe in what has been revealed to us and what was revealed to you.’ (29:46)”’ cf. Abū Dāwūd #3644, Aḥmad 4:136, Ibn Ḥibbān #110

Qurṭubī: A question is asked here, ‘How can we believe in all of the previous Scriptures when their rules and regulations conflict with each other?’ There are two answers: 1) It means to have faith that all of them were revealed by Allāh. This is the view of those who hold that one does not worship Allāh through the laws of previous Scriptures; 2) It is to have faith in those aspects of the previous Scriptures that were not abrogated. This is the view of those who hold that one can follow the previous laws. This view will be explained fully in its correct place. (cf. Qurṭubī to 6:90)

[28] Ibn Abī Ḥātim 1:40 with a ḍaʿīf isnād.

The post Who Are The Muttaqūn? appeared first on Islam21c.

Aḍwāʾ al-Bayān, Muḥammad al-Amīn al-Shanqīṭī

1. With the Name of Allāh, the All-Merciful, the Most Merciful.
2. All praise (and thanks) belong to Allāh, the Lord of the worlds.
3. The All-Merciful, the Most Merciful.
4. Master of the Day of Judgment.
5. You (alone) we worship, and to You (alone) we turn for help.
6. Guide us (to and on) the Straight Path.
7. The Path of those You have blessed, not of those upon whom there is anger, nor of those who wander astray.

All praise (and thanks) belong to Allāh

There is no mention here as to when this praise is said or from where this praise comes from. However, Sūrah Rūm mentions that amongst the wheres are the heavens and earth, ‘and His is all praise and thanks in the heavens and earth.’ (30:18). Sūrah Qaṣaṣ mentions that amongst the whens are in this world and in the Hereafter,

‘He is Allāh, none has the right to be worshipped besides Him. To Him belongs all praise in the first world and the next.’ (28:70)

He said in the beginning of Sūrah Sabaʾ,

‘All praise belongs to Him in the Hereafter, and He is the All-Wise, All-Aware.’ (34:1)

The definite article prefix, al, in the word, al-Hamd is used to subsume all the different manners of praise; it is a method of eulogy that Allāh has employed to praise Himself and ordered His servants to use as well.

The Lord of the worlds

There is no further explanation here as to what al-ʿālamīn, the worlds, actually means, but this is explained in another place with His saying,

‘Pharaoh said, “And what is the Lord of the ʿālamīn?” He (Moses) said, “The Lord of the heavens and the earth and everything between them…”’ (26:23-24)

Some of the scholars stated that al-ʿālam (world, pl. ʿālamīn) is derived from al-ʿallāmah (sign) because the existence of the world is a sign, without doubt, of the existence of its Creator who is described with perfect and magnificent Attributes. Allāh, Most High, says,

‘In the creation of the heavens and the earth and the change of the night and day are Signs (āyāt) for the people of understanding.’

Linguistically, āyah means ʿallāmah.

The All-Merciful (al-Raḥmān), the Most Merciful (al-Raḥīm)

These Names depict two qualities of Allāh, Most High, and are two of His Beautiful and Perfect Names. They are derived from the word, al-raḥmah (mercy) in a way that expresses an intense and emphatic meaning.

Grammatically, the construct of al-Raḥmān is more emphatic than al-Raḥīm. al-Raḥmān is the One endowed with mercy which extends to all of creation in this world and to the believers in the Hereafter; al-Raḥīm is the One endowed with mercy which extends only to the believers on the Day of Judgment. This is the understanding of the majority of the scholars and the discussion of ibn Jarīr alludes to the fact that there is an agreement on this; moreover, ibn Kathīr said that the exegesis of some of the Salaf lends weight to this understanding. Further evidence for this position is adduced from the narration of ʿĪsā, mentioned by ibn Kathīr and others, in which he (upon him and our Prophet be peace and blessings) said, ‘al-Raḥmān: the One who shows mercy in this world and the Hereafter. al-Raḥīm: the One who shows mercy in the Hereafter.’ [1]

Allāh, Most High, also alludes to this meaning with His words, ‘Then He rose over the Throne, al-Raḥmān’ (25:59), ‘al-Raḥmān rose over the Throne.’ (20:5) Here, He mentioned the istawā (Rising over the Throne) with His Name, al-Raḥmān so as to embrace the whole of His creation with his mercy as stated by ibn Kathīr. [2]

He also says, ‘Do they not see the birds above them, with wings outspread and folding back? Nothing holds them up but al-Raḥmān’ (67:19) i.e. part His mercy to creation is His kindness to the birds and His holding them in the sky while they are spreading out their wings and folding them in.

One of the clearest evidences pertaining to this is His saying, ‘al-Raḥmān. He taught the Qur’ān…so which of the favours of your Lord will you two deny?’ (55:1-13)

He said, “He is Most Merciful (Raḥīm) to the believers” (33:43) and hence particularised His Name, al-Raḥīm to them.

If it asked, ‘How is it possible to reconcile what you have thus far established with his (SAW) saying in the supplication, ‘The Raḥmān of the world and the Hereafter and the Raḥīm of them’?[3] It would seem clear – and Allāh knows best – that al-Raḥīm is specific to the believers as we have mentioned, but it is not specific to them in the Hereafter alone, rather His mercy extends to them in this world as well. Therefore, the meaning of ‘The Raḥīm of them’ would be ‘His mercy to the believers in them.’ The evidence that He is Raḥīm to the believers in this world as well (as the Hereafter) is that this is the ostensive sense of His saying,

‘It is He who sends down His blessings (ṣalāh) on you, as do His Angels, to bring you out of the darkness into the light, and He is Most Merciful (Raḥīm) to the believers.’ (33:43)

His ṣalāh upon them, the ṣalāh of His Angels and His leading them out of the darkness to the light is mercy endowed to them in this world, even though it be the reason for His mercy in the Hereafter as well. Similar to this in meaning is His saying,

‘Allāh has turned towards the Prophet, the Muhājirūn and the Anṣār who followed him at the time of distress, after the hearts of a group of them had almost deviated. Then He turned towards them, He is All-Gentle, Most Merciful (Raḥīm) to them.’ (9:117)

The Mercy is linked to the event that befell the Prophet, the Muhājirūn and the Anṣār, and also His forgiving them was mercy endowed them in this world, even though it be the reason for mercy in the Hereafter as well. The Knowledge (of what is correct) lies with Allāh.

Master of the Day of Judgment (dīn)

There is no explanation here (as to what the Day of Dīn is), but this is explained in His saying,

‘And what will make you comprehend what the Day of Dīn is? Again! What will make you comprehend what the Day of Dīn is? It is the Day when a person will have no power to help another person in any way.’ (83:17-19).

The meaning of Dīn in the verse is recompense, as can be seen in His saying, ‘on that Day Allāh will pay them their dīn in truth’ (24:25) i.e. the recompense of their actions with complete justice.

You (alone) we worship

This noble verse points to the meaning of Lā ilāha illAllāh (there is none worthy of worship except for Allāh) and actualises it. The statement comprises negation and affirmation: every single object of worship besides Allāh is negated in all acts of servitude, and these, in turn are singled out for the Lord of the heavens and earth in the manner legislated by the Sharīʿah.

The negation found in the statement, lā ilāha illAllāh is implemented here by placing the object of (the verb) worship ahead of the actual verb itself, hence, “You (alone).” It is established in the science of Usul under the discussion on Dalīl al-Khiṭāb alladhī huwa Mafhūm al-Mukhālafa, and in the subject of al-Maʿānī under the discussion of al-Qaṣr that placing the object first (in a sentence) is a method of confining (the meaning of the verb to the object alone). 

The affirmation part of the kalima is implemented in His saying, “we worship.”

This meaning indicated here has been mentioned in details elsewhere such as,

‘Mankind! Worship your Lord who created you’ (2:21)

The affirmation is found in His words, ‘worship your Lord’ and the negation at the end of this noble verse with His words, ‘do not, then, knowingly make others equal to Allāh.’ (2:22). Allāh, Most High, says,

‘We sent a Messenger to every people saying: ‘Worship Allāh and keep clear of all false gods.’ (16:36)

The affirmation is mentioned in His words, ‘worship Allāh’ and the negation in His words, ‘and keep clear of all false gods.’ Allāh, Most High, says

‘Anyone who rejects false gods and has faith in Allāh has grasped the Firmest Handhold.’ (2:256)

The negation is stated in, ‘Anyone who rejects false gods’ and the affirmation in, ‘and has faith in Allāh.’ Allāh, Most High, says,

‘When Ibrāhīm said to his father and his people, “I am free of everything you worship except for Him who brought me into being…”’ (43:26-27)

‘We sent no Messenger without revealing to him, “There is none worthy of worship but Me, so worship Me.”’ (21:25)

‘Ask those of Our Messengers whom We sent before you, “Have We ever designated gods to be worshipped besides the All-Merciful?”’ (43:45)

You (alone) we turn to for help

i.e. We do not seek help from anyone but You because the affair in its totality is under Your control alone, no one else has even an atoms weight of control over it. In this statement’s following His saying, ‘You (alone) we worship’ lies an indication that it is not permissible to put our trust in anyone except the One who deserves worship since no one else has control over the affair. This meaning, indicated here, is clearly explained in other verses, like His sayings,

‘So worship Him and put your trust in Him’ (12:123)

‘But if they turn away, say: “Allāh is enough for me, none has the right to be worshipped save Him, in Him I put my trust.”’ (9:129)

‘Lord of the east and west, none deserves to be worshipped save Him, so take Him as your Guardian.’ (73:9)

‘Say: He is the All-Merciful, we have believed in Him and put our trust in Him.’ (67:29)

The path of those You have blessed

There is no explanation here as to who the blessed are, but this is explained in another place with His saying,

‘Whoever obeys Allāh and the Messenger will be in the company of those whom Allāh has blessed: the Prophets, the Sincerely Truthful (ṣiddīq), the Martyrs and the Righteous – what excellent company such people are!’ (4:69)

Addendum 1: The correctness of the khalīfate of Abū Bakr al-Ṣiddīq (RA) can be derived from this noble verse because he is included amongst those that Allāh has commanded us to ask Him to guide us to their path, thus indicating that their path is the Straight Path.

This lies in His saying, ‘Guide us (to and on) the Straight Path, the Path of those You have blessed,’ and in His explanation to who these blessed were, including the Ṣiddīqīn amongst them. He (SAW) explained that Abū Bakr (RA) was one of the Ṣiddīqīn, hence it becomes clear that he is included amongst those that Allāh has blessed – those that Allāh has commanded us to ask Him to guide us to their path. Therefore, there remains no doubt that Abū Bakr al-Ṣiddīq was upon the Straight Path and that his khilāfate was correct.

Addendum 2: You have come to know that the Ṣiddīqīn are amongst those that Allāh has blessed. Allāh has made clear that Maryam, the daughter of ʿImrān, was a Ṣiddīqah in His saying, ‘And His mother was a Ṣiddīqah’ (5:75). So is Maryam included in His saying, ‘Those you have blessed,’ or not?

The answer: whether or not she is included amongst them is dependent upon a foundational principle which has a well known dispute over it. This is – does the sound masculine plural and it’s likes which occurs in the Qurʾān and the Sunnah include the feminine gender in all cases or only in those cases for which there is a specific evidence?

A group of scholars took to the opinion that it does – so according to them Maryam is included in the above verse. These scholars depended upon two proofs:

• – The consensus of the people of the Arabic Language that the masculine gender takes prevalence over the feminine. [4]
• – There a number of verses which prove that the females are included in the sound masculine plural, like His saying concerning Maryam herself, ‘she testified to the truth of the words of her Lord and His Books, and she was of those obedient to Allāh (Qānitīn – a sound masculine plural)’ (66:12), and His saying concerning the wife of al-ʿAzīz, ‘O Yusuf! Turn away from this! (O Woman!) Ask forgiveness for your sin, indeed your were of the sinful (khātiʾīn – a sound masculine plural)’ (12:29), and His saying concerning Bilqīs, ‘But what she worshipped besides Allāh impeded her, she was of a disbelieving people (qawm kāfirīn)’ (27:43), and His saying, ‘We said: get down (ihbiṭū) all of you from this’ (2:38) and this includes Hawāʾ by consensus.

The majority of scholars took to the opinion that the females are not included in the sound masculine plural unless there is a specific evidence, and they depended upon a number of verses like His saying, ‘Indeed the male Muslims and the female Muslims, the male believers and the female believers…Allāh has prepared for them a forgiveness and a great reward’, and His saying, ‘Tell the believing men to lower their gaze and protect their private parts. That is purer for them’ (24:30) following this with, ‘and tell the believing women to lower their gaze and protect their private parts’ (24:31). So their following the mention of the men indicates that they are not included amongst them.

They replied to the proponents of the first opinion by saying that the fact that the masculine gender takes prevalence over the feminine is not a matter of dispute. What is disputed is whether the masculine plural includes the females in every case. And they replied to the verses (the first group) used by saying that it is known by the context of these verses and the meaning of the wordings that the females are included in the male plural – and that their inclusion in the male plural in the case of their being an evidence that they are included is not contended.

So according to this opinion Maryam is not included in the verse.

This difference of opinion was pointed out in Marāqī al-Suʿūd with his saying:

There is nothing untoward in including the feminine (amongst the masculine gender)

For this is a matter in which the Muslims have differed

Not of those upon whom there is anger, nor of those who wander astray

The majority of the exegetes said that ‘those upon whom there is anger’ are the Jews, and ‘those who wander astray’ are the Christians. There is a ḥadīth of the Messenger of Allāh (SAW) from ʿAdī ibn Ḥātim (RA) concerning this. [5]

Even though both the Jews and the Christians are misguided and have Allāh’s anger on them, anger is specified to the Jews, even though the Christians share this with them, because the Jews knew the truth and rejected it, deliberately choosing falsehood; therefore, the anger (of Allāh being upon them) was the description most befitting them. The Christians were ignorant, not knowing the truth, so misguidance was the description most apt for them.

The saying of Allāh, ‘so they have drawn on themselves anger upon anger’ (2:90) further clarifies that the Jews are those upon whom there is anger. Moreover, Allāh says,

‘Say: “Shall I tell you of a reward with Allāh much worse than that: that of those who incurred the curse of Allāh and His anger.’ (5:60)

“As for those who adopted the calf (for worship), anger from their Lord and humiliation will overtake them…’ (7:152)

The saying of Allāh,

‘…and do not follow the whims and desires of people who went astray previously, and misled many, and are far from the right way.’ (5:77)

clarifies that it is the Christians who wander astray.

Source: www.islam21c.com

Notes:

[1] Ibn al-Jawzī, al-Mawḍūʿā 1:204, said of this ḥadīth “Its (chain of narration) contains Ismāʿīl b. ʿAyāsh who was declared ḍaʿīf by Nasāʾī. It also contains Ismāʿīl b. Yaḥyā about whom Dāruqutnī said, ‘A liar, abandoned.’ It also contains ʿAṭiyyah b. Saʿd who is a mudallis, a Shīʿī, truthful but has many mistakes. cf. Muqbil b. Hādī, Taḥqīq ibn Kathīr 1:37

[2] This is because the Throne of Allāh is far greater than the expanse of the heavens and earth, and Allāh is above the Throne. So His mentioning His Name of al-Raḥmān with respect to the Throne is implying that the effects of this name are true for the whole of creation – Muslim or non-Muslim.

[3] Hākim, al-Mustadrak 1:515 ruled it ṣaḥīḥ and Dhahabī criticised him by saying, ‘al-Ḥakam (one of the narrators) is not trustworthy.’ Ḥāfiẓ al-Mundhirī, al-Targhīb wa’l-Tarhīb 2:616, said, ‘It is recorded by Bazzār, Ḥākim and al-Aṣbahānī all via the route of al-Ḥakam b. ʿAbdullāh al-Aylī and Ḥākim said, ‘Ṣaḥīḥ isnād.’ How can this be when al-Ḥakam is abandoned and accused.’ cf. Muqbil b. Hādī, Taḥqīq ibn Kathīr 1:43

[4] For example a mixed gathering of males and females would be referred to by using the male plural not the female plural even if there be more females than males.

[5] The ḥadīth is: ʿAdī b. Ḥātim said, ‘I asked the Messenger of Allāh (SAW) about Allāh’s saying, ‘those upon whom there is anger,’ and He said, “It refers to the Jews.” I asked about, ‘those who wander astray’ and he replied, “The Christians are those who wander astray.”’ It is recorded by Tirmidhī and Aḥmad and it is ṣaḥīḥ.

The post Sh Muhammad al-Amin al-Shanqiti’s Tafsir of the Fatiha appeared first on Islam21c.

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّـهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ

“Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.” [1]

It is an understatement to say that the events of the last six months and counting should be a wake-up call for all of us.

The horror we are seeing in Palestine, in Gaza, an entire civilian population bombed mercilessly. Hospitals, refugee camps, schools destroyed. More than 70 per cent of Gaza lies in ruins. Thousands of men, women, children, and babies slaughtered. Food, water, medicine, and fuel inhumanely blocked. An entire population forced into famine.

The Palestinian people have been living under a brutal, relentless occupation in quite literally the world’s largest concentration camp for more than 75 years. And we are now watching a genocide take place in front of our very eyes. 

This is not about political correctness

The time for political correctness is long gone, let’s be real.

People call Gaza the world’s largest prison — it is not. It is a concentration camp — not my words but the words of numerous Jewish academics. [2]

Human rights organisations such as Amnesty and others tell us that the occupying regime is engaged in apartheid, is racist, and holds supremacist views — a complete system designed to benefit Jewish Israelis at the expense of Palestinians.

The regime is a terrorist by any definition of the word; what they are enforcing upon Palestine is another Nakba — a catastrophe, a disaster. And it highlights the depravity of a regime that hides behind its history of suffering while brazenly visiting unimaginable suffering on an occupied people, a people whose only aspiration is to live free, to live lives of dignity.

Our message in this article is simple: that this should be a wake-up call for us.

So how is Gaza a wake-up call?

It’s a realisation for us that our dīn has the answers; we need to realise that Islam is the solution.

For example…

• if you want see humanity, look to the guidance of our Messenger ﷺ;
• if you want mercy and compassion, look to his guidance (ﷺ);
• if you want empathy and understanding, look to his guidance (ﷺ);
• if you want justice, look to his guidance (ﷺ).

Allah (subḥānahu wa ta’āla) says,

ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًۭا

“This day, I have perfected for you your religion and completed My favour upon you and have approved for you Islam as your religion.” [3]

Islam is the perfect religion, it is the complete way of life, it is what the Creator of the Heavens and the Earth has chosen for us. There is no doubt that it is the single path of success in this life and the next.

And in contrast, we can finally open our eyes and wake up to the fact that Western values — their so-called human rights, so-called international law, so-called morality — are all myths shattered by Gaza. In fact, such “values” lie amongst the ruins of Gaza!

They have lost all moral right to tell us what humanity is, what justice is, who an “extremist” is, who is not. We don’t judge by their values, our benchmark is Allah and His Messenger ﷺ.

This Ummah cannot be broken

Yes, we obey the laws of the land, we don’t break them — but that doesn’t mean we have to agree with them, especially when it comes to them telling us who or what they think is “extreme”, or who or what they think is wrong on a matter.

We see the value of so-called freedom of speech for what it is.

Look at the increasing draconian restrictions that are being put in place in the UK: how the government have tried to stifle peaceful protests; what they said about flying the Palestinian flag: in what negative light they cast pro-Palestinians; the new policy around “extremism”; how they have gone after our khutbahs, lectures, even our du’ā, in order to let the genocide continue.

Allah says,

وَقَدْ مَكَرُوا۟ مَكْرَهُمْ وَعِندَ ٱللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ ٱلْجِبَالُ

“And they had planned their plan, but with Allah is [recorded] their plan, even if their plan had been [sufficient] to do away with the mountains.” [4]

But you know what? No matter what they do, no matter how hard they try, they can’t defeat a religion like Islam, they can’t break the Ummah of Muhammad ﷺ. They cannot break us.

In fact, the more pressure they pile on, the more they tighten the noose on us, the more the masājid fill up, the more committed we become to our faith, the stronger we get, more united and closer to one another.

We should remember that this religion is powerful, this religion is mighty! All that others do is unveil their hypocrisy, thereby making us see them for what they really are.

We wake up to the fact that these people are not our role models. We don’t look to them.

And how can we? How can we ever look up to politicians and leaders who support genocide — we simply can’t. We have great, amazing role models, righteous people, people of integrity and honour, we have Allah and His Messenger, and we have the Companions.

Allah states,

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌۭ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًۭا

“Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” [5]

This noble verse tells us who we are: followers of Muhammad ﷺ.

We are not followers of anyone else or any other system, this is our identity. This tells us what we believe, and this tells us the values we hold — those taught by Allah and His Messenger ﷺ.

And critically, we need to preserve who we are through Allah, His Book, and His Messenger ﷺ. Remember, we are Muslims first and foremost.

The lessons we take from Gaza

From Gaza, there so many lessons for us to learn as Muslims.

There are lessons for us to internalise and implement, lessons that perhaps go unheeded or are glossed over. So before bringing this piece to a close, I will list five as a reminder to us.

Gratitude

Looking up, looking down

The Prophet ﷺ taught us that, in matters of religion, we ought to look at those above us, so that we may aspire to be like them.

We should look to the Gazans and the strength of their faith, their resilience in the face of utter horror and devastation; carrying the blown-up limbs of their children in bin liners, yet their faith remains strong, their tawakkul, their reliance in Allah is there. Aspire to these heights!

And in matters of dunya — i.e. matters of the world — we should look to those below us, those who go without. In doing this, we realise all that we have been given and become grateful.

We should look at our brothers and sisters in Gaza. They’ve lost everything, Gaza lies in ruins, they were eating boiled grass for iftar. And then look at what we have, our privileged lives, the least wealthy of us are living lives they can only ever dream of!

If we have this sense of gratitude, Allah’s Messenger ﷺ said,

 كَتَبَهُ اللَّهُ شَاكِرًا صَابِرًا

“Allah will record him to be among the grateful and the patient.” [6]

And he (ﷺ) is also reported to have said,

مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ ، مُعَافًى فِي جَسَدِهِ ، عِنْدَهُ قُوتُ يَوْمِهِ ، فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا

“Whoever among you wakes up physically healthy, feeling safe and secure within himself, with food for the day, it is as if he acquired the whole world.” [7]

We are truly spoilt

Just how much do we have? We have so much, we can’t even count it all.

On the day of Eid, we had such luxury, we performed the prayer and went home whilst knowing there is a home to go to, one with lots of food. Such food was available throughout the day — how many are unable to do that?

We have the luxury of opening an app and ordering whatever food or item we want delivered to our door; we can demand the latest iPhone, latest Xbox. The TV is too small or outdated? We can purchase the latest and the greatest.

We are truly spoilt, we just don’t realise it.

But are we grateful? Do we appreciate what we have? Do we thank Allah for it? Do we use it to please Him, or do we use it to do that which is haram?

We have to ask ourselves, would we have the strength to face what the Gazans are facing? If Allah tested us like He is testing them, how would we fare?

Aspire to their strength of faith, aspire to their reliance upon Allah!

Death

How do we want to go?

Death is raining down on them — bombs, missiles, bullets — we pray that they are accepted as martyrs, but let us also think about our own deaths.

We don’t know when death will come to us, do we ever ask ourselves how we want to go? And what state do we want to be in, when we die?

Allah (subḥānahu wa ta’āla) says,

 يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

“O you who have believed, fear Allah as He should be feared, and do not die except as Muslims [in submission to Him].” [8]

And in a particularly powerful narration reported by Abu Qatādah (radiy Allahu ‘anhu), the Prophet ﷺ was passing by a funeral procession, whereupon he (ﷺ) said,

“Relieved or relieving?” [9]

The people asked,

“O Allah’s Messenger (ﷺ)! What is relieved and relieving?” [9]

He (ﷺ) replied,

“A believer is relieved [by death] from the troubles and hardships of the world and leaves for the Mercy of Allah, while [the death of] a wicked person relieves the people, the land, the trees, [and] the animals from him.” [9]

Let’s ask ourselves some questions.

With my death, what legacy will I leave behind? Will people be happy to see me go, will they think…

“Finally, we’re done with them, we can at last be at peace!”

Or will I have lived such a life that I move on to Allah’s Mercy?

We have to live the life that Allah wants of us; live a life of servitude, and we will be successful!

Child deaths

What do we want for our young?

Thousands of their children are dead — they are in Paradise, inshāAllah.

Ask ourselves, what do we want for our children? What do we want for our families? Do we want Paradise for them?

We have a duty to teach them Islam, bring them up upon Islam, so they can have the tools they need to attain eternal joy and bliss in Paradise.

Allah mentions the du’ā of the believers:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ

“[They are] those who pray, ‘Our Lord! Bless us with [pious] spouses and children who will be the joy of our hearts, the coolness of our eyes.’” [10]

What is this joy? What is this coolness of the eyes?

People might say: a wife that doesn’t give me a headache or a husband that doesn’t shout at me. These answers are not wrong, but let us look at what the Sahaba said in commentary on this āyah, because their paradigm was different, they were focused on what matters.

They said that joy in your family — that coolness of the eyes — is when you see your spouse worshipping Allah. It’s when you see your child get up and pray Salah, when you don’t need to cajole them, bribe them, threaten them. It’s when the time for prayer comes and your son/daughter just gets up, makes wudū, and prays.

This is the joy mentioned in this du’ā! Why? Because that’s the key to Paradise right there.

We need to bring our children up upon Islam, teach them how to pray, and make it a part of their lives in addition to a part of our lives.

Oppression

We see the oppression the people of Gaza are facing, being robbed of their land, homes, property. And rightly so, we are outraged.

But so many of us are doing the same in our daily lives!

How many property disputes are we engaged in? How many people are stealing land back at home? How many people are oppressing your family, your wife, your neighbour, cheating each other, betraying each other, lying to each other, deceiving each other, backbiting, slandering?

All of the above are kinds of oppression or injustice (dhulm). And at a time when we need light the most, this will lead us to pitch black darkness.

How many of us are following the footsteps of Banī Isrā’īl? Twisting and distorting revelation to justify our own oppression of others? Abusing and misusing āyāt and hadīth to suit our own desires — what we condemn there, we must surely condemn in ourselves.

How many of us are walking around with grudges, resentment, grievances? Now compare those ill feelings to holding your dead child in a carrier bag. You will quickly realise that they are just petty, minor differences, most of which are only done for the sake of this world.

Is it too difficult to just let these issues go?

Remember, we are people of the Hereafter, of Paradise, inshāAllah. That is our ultimate goal, so we cannot let this lowly world hold us back. Rather, we need to use the Dunya to get to that goal in the Hereafter! 

Abu Hurayrah (radiy Allahu ‘anhu) narrated that the Messenger ﷺ said,

“Whoever has wronged his brother, should ask for his pardon [before his death], as [in the Hereafter] there will be neither a Dinar nor a Dirham.

“[He should secure pardon in this life] before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him [in the Hereafter].” [11]

We have honestly got to stop the dhulm among us, and so much will get fixed amongst ourselves. We will unite, we will love each other for Allah’s sake, we will help one another be servants of Allah.

Cleaning our hearts

We have to cleanse our hearts by making amends, through this we will find some much needed relief and peace.

And make use of du’ā, it is such a precious form of worship and an illustration of humility!

The Prophet ﷺ is reported to have said,

“There is nothing more honourable with Allah than supplication.” [12]

Make du’ā all the time, for ourselves, our families, and our brothers and sisters suffering all over the world, for our brothers and sisters in Gaza. Never forget them.

In conclusion

Racism, fascism, oppression, terror, apartheid — none of these can win. Not in Gaza, not in Sudan, not in India, not in East Turkestan, nor anywhere else.

As Muslims, we must strive to make justice and humanity prevail.

That wake-up call must be a return to the truth of the Book and the Sunnah — this means to follow it, to live by it — it can’t just be empty words.

Posting and forwarding posts on social media and engaging in activism are important, but they lose meaning when devoid of us actually practising Islam, actually walking in the footsteps of Allah’s Messenger ﷺ, and taking him as our guide.

I close by circling back to the beginning, and asking the same question that Allah asks us:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّـهِ وَمَا نَزَلَ مِنَ الْحَقِّ  

“Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?” [1]

If Gaza is not the wake-up call we need, I don’t know what is.

رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

“Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our [only] Guardian. So grant us victory over the disbelieving people.” [13]

اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.” [14]

Source: Islam21c

Notes

[1] al-Qur’an, 57:16

[2] https://theintercept.com/2018/05/20/norman-finkelstein-gaza-iran-israel-jerusalem-embassy/

[3] al-Qur’ān, 5:3

[4] al-Qur’ān, 14:46-47

[5] al-Qur’ān, 33:21

[6] Sunan Tirmidhi, 2,512; https://sunnah.com/tirmidhi:2512

[7] Sunan Ibn Mājah, 4,141; https://sunnah.com/ibnmajah:4141

[8] al-Qur’ān, 3:102

[9] Sahīh al-Bukhārī, 6,512; https://sunnah.com/bukhari:6512

[10] al-Qur’ān, 25:74

[11] Sahīh al-Bukhārī, 6,534; https://sunnah.com/bukhari:6534

[12] Sunan Tirmidhi, 3,370; https://sunnah.com/tirmidhi:3370

[13] al-Qur’ān, 2:286

[14] al-Qur’ān, 2:201

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