An explanation for the speech of Allaah, the Bestower of abundant favours, which was facilitated by Allaah Himself, the Most Generous and Most Merciful
by al-Imaam 'Abdur-Rahmaan ibn Naasir as-Sa'dee
English translation along with occasional brief explanatory notes
al-Faatihah (1):1-7
Notes:
{1} When the author uses the Arabic term “makkiyyah”, our preference is to render it into English as “sent down before Hijrah”; and when he uses the term “madaniyyah”, our preference is to render it as “sent down after Hijrah.” Among other reasons, this choice is based on a remark made by the renowned scholar of Islaam commonly referred to as ibn Katheer in the introductory sections to his explanation of the Qur’aan. He mentioned that parts of the Qur’aan “described as makkee [or makkiyyah] were sent down before Hijrah; whereas parts described as madanee [or madaniyyah] were sent down after Hijrah, and that applies regardless of whether they were sent down in al-Madeenah or any other location, even in Makkah or ‘Arafah.” (See Tafseer al-Qur’aan al-‘Atheem 1/21, Daar ibn al-Jawzee 1431h).
\End of notes.
[1:1] [ بِسْمِ اللَّهِ ((In every name of Allaah))] means I begin with every name that Allaah has. This is the meaning conveyed by the Arabic construction of the phrase بِسْمِ اللَّهِ since the word اسم that is mudaaf in this construction is mufrad{1}. Thus, the phrase is understood to include all the names of Allaah, which are the best of names.
The name ((Allaah)) means that He is the One who deserves all worship{2}, and that He is the One to whom His obedient servants devote all their worship{3}. Allaah is the only One entitled to our worship since He is the only One who possesses attributes of divinity, and those are attributes of complete perfection.
[الرَّحْمَنِ الرَّحِيمِ ((the Possessor of Limitless Mercy, the Bestower of Mercy)) will be explained in 1:3].
Notes:
{1} The points labelled [2.2] and [29] in the author’s prologue mentioned the idea of complete inclusivity being understood from a mufrad word when it is mudaaf.
{2} This quality is referred to as uloohiyyah in Arabic.
{3} This quality is referred to as ‘uboodiyyah in Arabic.
\End of notes.
Review questions for [1:1]:
Q1 What meaning does the phrase “bismillaahi” convey, and why? Q2 There were two things mentioned about what “Allaah” means. What were they?
[1:2] الْحَمْدُ لِلَّهِ ((All praise is due to Allaah)) means that Allaah deserves all praise due to His attributes of perfection; and also due to His actions, all of which revolve around His favour and His justice. Thus, He deserves complete praise from every perspective.
With respect to the phrase رَبِّ الْعَالَمِينَ ((the Lord of all creation)), the term ((creation)) here refers to everything other than Allaah. He is the Supreme Lord and Nurturer of them all since He created them; gave them all the tools they need; and bestowed upon them blessings so immense that if they were to ever lose those blessings, it would be impossible for their existence to continue. Every single blessing they have is from their Lord, the Most Exalted.
There are two ways in which Allaah, the Most Exalted, is the Lord and Nurturer of all creatures: one is general while the other is special. General nurturing refers to Allaah bringing His creatures into existence, providing for them, and guiding them to all the channels that are advantageous for them and allow their lives in this world to continue.
Special nurturing refers to what Allaah grants His awliyaa’ (obedient worshipping servants who strive to maintain sound beliefs and comply with His directives [See 10:62-63]). He nurtures them with eemaan (sound beliefs and righteous deeds){1}, directs them to that eemaan, makes them complete individuals, and averts from them the diversions and obstacles that could come between them and Him. The essence of this special nurturing is that Allaah guides them to all that is good and protects them from all that is bad. This may very well be the reason why the Arabic word رَبّ ((Lord)) was used in most of the supplications said by Allaah’s Prophets, since all of their requests and objectives fall under Allaah’s special nurturing.
Therefore, Allaah being رَبِّ الْعَالَمِينَ ((the Lord of all creation)) indicates that He is the only One who creates, has absolute control, bestows blessings, and has no needs. It also indicates that everything throughout creation remains in complete need of Him from every perspective.
Notes:
{1} It is our preference to retain the term “eemaan” rather than render it into English as “belief” or “faith”, and this is why we use the term “people of eemaan” in our lessons and writings instead of “the believers”, “the faithful”, or other similar expressions. Depending on the context in which the term eemaan is used independently (i.e. not in conjunction with other terms), its meaning may be more accurately rendered by expressions like “sound beliefs and righteous deeds”, or “accepting the truth and complying with it”, and these understandings are based on explanations given by the author himself. In the point labelled [42] in our translation of the author’s prologue to this book, it preceded that “eemaan refers to inwardly having the unwavering belief in the truth of all that Allaah and His Messenger [(may Allaah grant him commendation and protection)] have instructed us to believe, while also outwardly using one’s limbs to act in compliance with that unwavering belief.” Additionally, in the upcoming explanation for [2:3], the author mentions that “the term eemaan essentially means inwardly believing the truth of all that Allaah’s Messengers conveyed, while also outwardly submitting by acting in compliance”, and a passage from another one of the author’s books is cited in the note we added at that point. Further elaboration can also be found in works on ‘aqeedah (the unwavering beliefs taught by Islaam) compiled by the scholars of Ahlus-Sunnah wal-Jamaa‘ah who adhere to the course followed by the Salaf (foremost generations of Islaam).
\End of notes.
Review questions for [1:2]:
Q1 What are two perspectives from which Allaah deserves all praise? Q2 What does it mean to say that Allaah is the “Lord of all creation”? Q3 Who are Allaah’s awliyaa’? Q4 What does Allaah’s general nurturing of creation refer to? Q5 What does Allaah’s special nurturing of creation refer to, and what is its essence? Q6 What relationship was mentioned between Allaah being “Rabb al-‘aalameen” (Lord of all creation) and Prophets using the word “Rabb” (Lord) when supplicating Allaah?
[1:3] As for Allaah’s names الرَّحْمَنِ ((the Possessor of Limitless Mercy)) and الرَّحِيمِ ((the Bestower of mercy)), the two of them indicate that He possesses immense and limitless mercy that encompasses all things and reaches all living creatures.{1} Furthermore, Allaah decreed that the full share of His mercy would be granted to His servants who observe taqwaa (i.e. protect themselves from His punishment by fulfilling His commands and avoiding His prohibitions). They are the individuals who truly follow Allaah’s Prophets and Messengers. It is those individuals who are granted a full share of Allaah’s mercy whereas others are only granted a partial share.
It is important to note that one of the foundational principles about which there was unanimous agreement among the Salaf (foremost generations of Islaam) and the leading scholars of the Ummah concerning Allaah’s names and attributes is that correct beliefs about them comprise: believing in Allaah’s names, believing in Allaah’s attributes, and believing in what Allaah’s attributes entail.
For instance, the belief of the Salaf and the leading scholars of the Ummah is that Allaah has the names “ar-Rahmaan” (the Possessor of Limitless Mercy) and “ar-Raheem” (the Bestower of Mercy); that He possesses the mercy that is one of His attributes; that His mercy reaches those whom He bestows it upon; and that all blessings which exist are effects of His mercy. Similar applies to all of Allaah’s names. Another example is that we believe Allaah has the name “al-‘Aleem” (the Completely Knowledgeable); that He has the attribute of knowledge; and that with His knowledge, He knows absolutely everything. A further example is that we believe Allaah has the name “al-Qadeer” (the Completely Able); that He has the attribute of ability; and that by His ability, He is able to do all things.
Notes:
{1} Al-Imaam ibn al-Qayyim (may Allaah have mercy upon him) remarked in his book Badaa‘i’ al-Fawaa’id (1/42, Daar ‘Aalam al-Fawaa’id) that “ar-Rahmaan has to do with the attribute of Allaah, who is perfect in every way, while ar-Raheem has to do with the recipients of mercy. Thus, the first denotes an attribute while the second denotes an action. In other words, the first shows that mercy is an attribute of Allaah Himself while the second shows that He is merciful to His creation by granting them His mercy. If you want to grasp this idea, contemplate Allaah’s statements, ((and towards the people of eemaan, He is always Raheem [Bestower of Mercy])) [33:43], ((towards them, He is indeed Ra’oof [Most Kind], Raheem [Bestower of Mercy])) [9:117]. Furthermore, no text says that Allaah is Rahmaan (Possessor of Limitless Mercy) towards people. This makes it known that Rahmaan is the One described with the attribute of limitless mercy, while Raheem is the One who bestows the mercy that He possesses. This subtle point is one that you might not be able to find in any book.” [end of ibn al-Qayyim remark]. In addition, related passages of the Qur’aan showing that Allaah’s name ar-Raheem has to do with Him bestowing mercy upon mankind in general – not just people of eemaan in particular – include: 2:143, 16:7, 16:47, 22:65.
\End of notes.
Review questions for [1:3]:
Q1 What do Allaah’s names “ar-Rahmaan” and “ar-Raheem” mean, and what attribute of Allaah do they indicate? Q2 What does taqwaa refer to, and what distinction do people who observe taqwaa have as it relates to what is understood from Allaah’s names “ar-Rahmaan” and “ar-Raheem”? Q3 What are three components of correct beliefs about Allaah’s names and attributes? Provide two examples with your answer.
[1:4] In مَالِكِ يَوْمِ الدِّينِ ((the Supreme Master of the Day of Recompense)), the مَالِكِ ((Supreme Master)) means the One who possesses the attributes of absolute sovereignty and ownership which entail that He commands and prohibits, rewards and punishes, and does everything that He wills with all that there is throughout His dominion.
Although Allaah is the Supreme Master of each and every day, specific reference was made here to يَوْمِ الدِّينِ ((the Day of Recompense)) which is the Day of Resurrection. It is the day when all people will be recompensed according to their deeds, both the good and the bad. On that day, Allaah’s absolute sovereignty, justice, and wisdom will be undeniably evident to everyone, and none besides Him will have any authority or ownership whatsoever. On that day, all people – whether they had previously been rulers or subjects, enslaved or free – will be on equal standing. All of them will yield to Allaah’s magnificence, be humbled before His might, await His recompense, hope for His reward, and dread His punishment. It is due to the preceding that Allaah being the Supreme Master was mentioned here with specific reference to the Day of Recompense.
Review questions for [1:4]:
Q1 What does Allaah being the “Maalik” (Supreme Master) mean? Q2 What is the significance of mentioning the Day of Recompense in conjunction with Allaah being the “Maalik” (Supreme Master)?
[1:5] إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ((To You alone we devote all worship and from You alone we seek all assistance)). The Arabic construction of this phrase conveys the meaning of exclusivity. In other words, we devote all worship to You alone, and none besides You; and we seek all assistance from You alone, and none besides You.
Mention of worship here came before mention of assistance. This was done from the perspective of mentioning something comprehensive before citing a specific instance of it, and also from the perspective of giving the right of worship that we must fulfil towards Allaah priority over what we – Allaah's servants – seek from Him.
The term ((worship)) is a comprehensive term that encompasses all actions and statements that Allaah loves and is pleased with, both outward and inward. An individual seeking ((assistance)) refers to relying upon Allaah, the Most Exalted, as he strives to attain benefits and avert harms; while also maintaining full trust that Allaah will bring those about for him.
Together, worshipping Allaah and seeking His assistance comprise the means to everlasting happiness and salvation from all ills. No path leads to salvation without the two of them. Furthermore, a deed is an act of worship only when it is performed as taught by Allaah’s Messenger (may Allaah grant him commendation and protection), and when it is performed with the intention of seeking Allaah’s face{1}. These two essentials are what make a deed an act of worship.
In this passage [1:5], seeking assistance was mentioned after worship although seeking assistance is itself a form of worship. This was done because throughout all acts of worship, an individual continually remains in need of assistance from Allaah, the Most Exalted. If Allaah does not assist a person, he will not achieve his desired objective of fulfilling Allaah’s commands and avoiding His prohibitions.
Notes:
{1} The expression “seeking Allaah’s face” entails performing one’s deeds with complete sincerity in devoting them to Allaah alone without any partner. The phrase also affirms that Allaah has a face. Allaah’s face is real, it is one of His attributes, and it is a face that befits His majesty and perfection. It is not comparable to the faces found throughout creation, and it does not resemble them. Allaah’s face as well as all the other attributes with which He is described in the Qur’aan and authentic Sunnah are to be affirmed without distorting them, denying them, explaining the manner of how they exist, claiming that there is resemblance between them and attributes of created beings, or claiming that we cannot understand what they mean. (See al-Qawl al-Mufeed 2/358; Tafseer al-Qur’aan al-Kareem: Soorah al-Baqarah 3/363, 365; Tafseer Juz’ ‘Amma, p. 233; all of which are by the author’s prominent student ash-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah have mercy upon him).
\End of notes.
Review questions for [1:5]:
Q1 What meaning was given for “worship”? Q2 What meaning was given for “seeking assistance”? Q3 What two perspectives were presented regarding worship being mentioned before seeking assistance? Q4 What are two things a person attains from combining worshipping Allaah and seeking His assistance? Q5 What two essentials make a deed an act of worship? Q6 What does a person need throughout all acts of worship, and why?
After that comes the statement of Allaah, the Most Exalted:
[1:6] اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ((We implore You to guide us to and along the straight path)). This means direct us to that path and enable us to follow it. الصِّرَاطَ الْمُسْتَقِيمَ ((The straight path)) refers to the clear course that leads to Allaah and to Jannah which He prepared as a reward for His obedient worshipping servants. That path consists of knowing the truth and acting in compliance with it. Thus, when we say اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ((We implore You to guide us to and along the straight path)), we are asking Allaah for guidance to the path itself, and also for guidance along the path as we traverse it. Guidance to the path means being guided to adhere to the religion of Islaam and not follow any religion besides it. Guidance along the path means being guided to all the details of Islaam’s teachings, in both knowledge and action. The words of this supplication are among the most comprehensive and beneficial words that can be said by any servant of Allaah. Thus, it is obligatory for Allaah’s servant to supplicate Allaah using these words in every unit of prayer due to the dire need the servant has for Allaah’s guidance.
Review questions for [1:6]:
Q1 What does as-siraat al-mustaqeem (the straight path) refer to? Q2 What does guidance to the straight path refer to? Q3 What does guidance along the straight path refer to?
الصِّرَاطَ الْمُسْتَقِيمَ ((The straight path)) mentioned in this passage [1:6] refers to:
[1:7] صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ ((The path of those upon whom You bestowed Your favour)), and they are the Prophets, those who remain steadfast in affirming the truth of the Prophets, those who are martyred in Allaah’s path, and those who are righteous{1} individuals in general [see 4:69].
[غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ((not the path of those who incur anger, nor the path of those who are astray))]. The straight path is not the path of ((those who incur anger)). They are individuals who had knowledge of the truth but did not act in compliance with it. This description applies to the Jews [as mentioned in an authentic hadeeth{2}], as well as to others who know the truth from Allaah but fail to comply with it. The straight path is also not the path of ((those who are astray)). They are individuals who did not act in compliance with the truth due to their own lack of knowledge, and being astray from what is correct. This description applies to the Christians [as mentioned in the same authentic hadeeth], as well as to others who fail to comply with the truth from Allaah due to lacking knowledge of it.{3}
Notes:
{1} The description “righteous” entails fulfilling the rights of Allaah as well as the rights of Allaah’s servants. Refer to point [42] of the author’s prologue.
{2} This explanation is not to be understood as hatred, discrimination, intolerance, extremism, or anything of that sort. The author mentioned this because it was authentically narrated that the Prophet Muhammad (may Allaah mention him with commendation and grant him protection) gave this explanation, and ((he does not speak based on his own inclinations. The Qur’aan and Sunnah are nothing besides revelation which Allaah sent to him)) [53:3-4]. A hadeeth mentions that he himself stated, “((those who incur anger)) refers to the Jews and ((those who are astray)) refers to the Christians.” For details about its authenticity, see Silsilah al-Ahaadeeth as-Saheehah, no. 3263. Furthermore, some of the scholars have pointed out that these meanings can be found in the Qur’aan itself. They noted that Allaah’s statement ((and they returned with Allaah’s anger)) [2:61] was mentioned in the context of the Jews, and that Allaah’s statement ((and they remained astray from the correct path)) [5:77] was mentioned in the context of the Christians. These meanings can be understood from looking at the other passages around those two passages in their respective locations in the Qur’aan, and Allaah knows best. (See Baahir al-Burhaan 2/12).
{3} A pertinent remark was made in this regard by the esteemed scholar al-Imaam Muhammad ibn ‘Abdil-Wahhaab in which he commented, “((those who incur anger)) are knowledgeable people who fail to comply with the knowledge they have, and ((those who are astray)) are people who act without having knowledge. The first description has been explained as applicable to Jews while the second has been explained as applicable to Christians. Many people may read in Tafseer (explanations of the Qur’aan) that Jews incurred wrath and Christians went astray, and this may lead the individual among them who lacks proper understanding to presume that those descriptions apply only to the groups named and no one else. Such a person may presume such a thing even though he acknowledges that his Lord instructed him to say these words of supplication [i.e. Soorah al-Faatihah] and to seek refuge from the paths of people who have the aforementioned traits. This way of thinking is an astonishing contradiction! Is it conceivable that Allaah would teach a person this supplication, specifically choose it for him to say, and make it obligatory for him to always supplicate his Lord using it if the person himself was immune to having such characteristics or doing such things? If an individual finds that conceivable, it reflects that he thinks wrongfully about Allaah, and Allaah knows best.” (See ad-Durar as-Saniyyah 13/71).
\End of notes.
Review questions for [1:7]:
Q1 What do people who follow the straight path receive from Allaah, and who are those people? Q2 What is the description of “those who incur anger”? Q3 What is the description of “those who are astray”?
[Concluding remarks]
Despite the brevity of this soorah, it encompasses what no other single soorah in the Qur’aan contains on its own:
Soorah al-Faatihah affirms the three categories of tawheed. Tawheed ar-Ruboobiyyah (the uniqueness of Allaah in His Lordship) is understood from رَبِّ الْعَالَمِينَ ((the Lord of all creation)). Tawheed al-Uloohiyyah (the uniqueness of Allaah in being the only One deserving of worship) is understood from the word اللَّه ((Allaah)) itself, as well as from إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ((To You alone we devote all worship and from You alone we seek all assistance)). Tawheed al-Asmaa’ was-Sifaat (the uniqueness of Allaah in His names and attributes) entails affirming Allaah’s attributes of perfection which He affirmed for Himself and which His Messenger affirmed for Him, without denying any of them or claiming that they are similar to the attributes of created beings. This category of tawheed is understood from الْحَمْدُ لِلَّهِ ((All praise is due to Allaah)) as explained earlier.
Soorah al-Faatihah affirms that Allaah sent Prophets, and this is understood from اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ((We implore You to guide us to and along the straight path)), since that cannot come about without Allaah sending Prophets to convey His message.
Soorah al-Faatihah affirms that people will be recompensed for their deeds. This is understood from مَالِكِ يَوْمِ الدِّينِ ((the Supreme Master of the Day of Recompense)), and it also affirms that recompense will take place with complete justice. The Arabic word الدِّينِ conveys the meaning of a recompense that is given fairly.
Soorah al-Faatihah affirms Allaah’s preordainment, contrary to the claims of the faction referred to as the Qadariyyah (who deny Allaah’s preordainment); and it also affirms that people themselves are the ones who carry out their actions based on their own will and ability to act, contrary to the claims of the faction referred to as the Jabariyyah (who deny that humans have the will to act).
In fact, Soorah al-Faatihah refutes all misguided groups and all people who invented beliefs or actions and claimed them to be part of Islaam. This is understood from the phrase اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ((We implore You to guide us to and along the straight path)) since that refers to both knowing the truth and acting in compliance with it. Anyone who invents things and claims them to be part of Islaam, or is misguided in general, opposes that path.
Soorah al-Faatihah also affirms that we must make Allaah the only One to whom worship is devoted, and from whom assistance is sought. This is understood from إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ((To You alone we devote all worship and from You alone we seek all assistance)), and all praise is due to Allaah the Lord of all creation.
Review questions for concluding remarks:
Q1 What do people who follow the straight path receive from Allaah, and who are those people? Q2 What is the description of “those who incur anger”? Q3 What is the description of “those who are astray”?
