Quranic Tafsir by Ibn Kathir

The Tafsir of Surat Al-Fatihah (Chapter 1)

Which was revealed in Makkah The Meaning of Al-Fatihah and its Various Name

This Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars. In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of Allah(p.b.u.h) said,

(Al-Hamdu lillahi Rabbil-` Alamin is the Mother of the Qur'an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur'an.)

It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,

(` The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.' When the servant says, ` All praise is due to Allah, the Lord of existence,' Allah says, 'My servant has praised Me.') Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah - the prayer. Al-Fatihah was also called Ash-Shifa' (the Cure). It is also called Ar-Ruqyah (remedy), since in the Sahih, there is the narration of Abu Sa` id telling the the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion, (How did you know that it is a Ruqyah) Al-Fatihah was revealed in Makkah as Ibn ` Abbas, Qatadah and Abu Al-` Aliyah stated. Allah said, (And indeed, We have bestowed upon you the seven Mathani) (seven repeatedly recited verses), (i.e. Surat Al-Fatihah) (15:87). Allah knows best.

How many Ayat does Al-Fatihah contain

There is no disagreement over the view that Al-Fatihah contains seven Ayat. According to the majority of the reciters of Al-Kufah, a group of the Companions, the Tabi` in, and a number of scholars from the successive generations, the Bismillah is a separate Ayah in its beginning. We will mention this subj ect again soon, if Allah wills, and in Him we trust.

The Number of Words and Letters in Al-Fatihah

The scholars say that Al-Fatihah consists of twenty-five words, and that it contains one hundred and thirteen letters The Reason it is called Umm Al-Kitab In the beginning of the Book of Tafsir, in his Sahih, Al-Bukhari said; "It is called Umm Al-Kitab, because the Qur'an starts with it and because the prayer is started by reciting it.'' It was also

said that it is called Umm Al-Kitab, because it contains the meanings of the entire Qur'an. Ibn Jarir said, "The Arabs call every comprehensive matter that contains several specific areas an Umm. For instance, they call the skin that surrounds the brain, Umm Ar-Ra's. They also call the flag that gathers the ranks of the army an Umm.'' He also said, "Makkah was called Umm AlQura, (the Mother of the Villages) because it is the grandest and the leader of all villages. It was also said that the earth was made starting from Makkah.''

Further, Imam Ahmad recorded that Abu Hurayrah narrated about Umm Al-Qur'an that the Prophet (S.A.W) said, (It is Umm Al-Qur'an, the seven repeated (verses) and the Glorious Qur'an.) Also, Abu Ja` far, Muhammad bin Jarir At-Tabari recorded Abu Hurayrah saying that the Messenger of Allah said about Al-Fatihah, (It is Umm Al-Qur'an, Al-Fatihah of the Book (the Opener of the Qur'an) and the seven repeated

(verses).

Virtues of Al-Fatihah

Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa` id bin Al-Mu` alla said, "I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, 'O Messenger of Allah ! I was praying.' He said, (` Didn't Allah say), (O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you to

that which gives you life) He then said, (I will teach you the greatest Surah in the Qur'an before you leave the Masj id.) He held my hand and when he was about to leave the Masj id, I said, ` O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur'an.' He said, (Yes.) (Al-Hamdu lillahi Rabbil-` Alamin)''

(It is the seven repeated (verses) and the Glorious Qur'an that I was given.)''

Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Maj ah also recorded this Hadith.

Also, Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah went out while Ubayy bin Ka` b was praying and said, (O Ubayy!) Ubayy did not answer him. The Prophet said, (O Ubayy!) Ubayy prayed faster then went to the Messenger of Allah saying, ` Peace be unto you, O Messenger of Allah!' He said, (Peace be unto you. O Ubayy, what prevented you from answering me when I called you) He said, ` O Messenger of Allah! I was praying.' He said, (Did you not read among what Allah has sent down to me,) (Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He said, ` Yes, O Messenger of Allah! I will not do it again.' the Prophet said, (Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Inj il, the Zabur (Psalms) or the Furqan (the Qur'an)) He said, ` Yes, O Messenger of Allah!' The Messenger of Allah said, (I hope that I will not leave through this door until you have learned it.) He (Ka` b) said, ` The Messenger of Allah held my hand while speaking to me. Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah ! What is the Surah that you have promised to teach me' He said, (What do you read in the prayer.) Ubayy said, ` So I recited Umm Al-Qur'an to him.' He said, (By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Inj il, the Zabur or the Furqan a Surah like it. It is the seven repeated verses that I was given.)''

Also, At-Tirmidhi recorded this Hadith and in his narration, the Prophet said, (It is the seven repeated verses and the Glorious Qur'an that I was given.) At-Tirmidhi then

commented that this Hadith is Hasan Sahih. There is a similar Hadith on this subj ect narrated from Anas bin Malik Further, ` Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka` b, and he mentioned a longer but similar wording for the above Hadith. In addition, At-Tirmidhi and An- Nasa'i recorded this Hadith from Abu Hurayrah from Ubayy bin Ka` b who said that the

Messenger of Allah (S.A.W) said, (Allah has never revealed in the Tawrah or the Inj il anything similar to Umm Al-Qur'an.

It is the seven repeated verses and it is divided into two halves between Allah and His servant.) This is the wording reported by An-Nasa'i. At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Imam Ahmad recorded that Ibn Jabir said, "I went to the Messenger of Allah after he had poured water (for purification) and said, ` Peace be unto you, O Messenger of Allah!' He did not answer me. So I said again, ` Peace be unto you, O Messenger of Allah!' Again, he did not answer me, so I said again, ` Peace be unto you, O Messenger of Allah!' Still he did not answer me. The Messenger of Allah went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allah came out after he performed his purification and said, (Peace and Allah's mercy be unto you, peace and Allah's

mercy be unto you, peace and Allah's mercy be unto you.) He then said, (O ` Abdullah bin Jabir! Should I inform you of the best Surah in the Qur'an) I said, ` Yes, O Messenger of Allah!' He said, (Read, ` All praise be to Allah, the Lord of the existence,' until you finish it.)'' This Hadith has a good chain of narrators.

Some scholars relied on this Hadith as evidence that some Ayat and Surahs have more virtues than others. Furthermore, in the chapter about the virtues of the Qur'an, Al-Bukhari recorded that Abu Sa` id Al-Khudri said, "Once, we were on a j ourney when a female servant came and said, ` The leader of this area has been poisoned and our people are away. Is there a healer among you' Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, ` You know of a (new) Ruqyah, or did you do this before' He said, ` I only used Umm Al-Kitab as Ruqyah.' We said, ` Do not do anything further until we ask the Messenger of Allah.' When we went back to Al-Madinah we mentioned what had happened

to the Prophet . The Prophet said, (Who told him that it is a Ruqyah Divide (the sheep) and reserve a share for me.)'' Also, Muslim recorded in his Sahih, and An-Nasa'i in his Sunan that Ibn ` Abbas said, "While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, ` This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet and said, ` Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given:

the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.''' This is the wording collected by An-Nasa'i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).

The Meaning of Al-Hamd

Abu Ja` far bin Jarir said, "The meaning of (Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the obj ects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the

means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end.'' Further, Ibn Jarir commented on the Ayah, (Al-Hamdu Lillah), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, ` Say: All thanks and praise is due to Allah.' It was said that the statement, (All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, ` All thanks are due to Allah,' he will be thanking Him for His favors and bounties.''

The Difference between Praise and Thanks

Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

The Statements of the Salaf about Al-Hamd Hafs mentioned that ` Umar said to ` Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah'' ` Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated.'' Also, Ibn ` Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, ` My

servant has praised Me.'' Ibn Abi Hatim recorded this Hadith The Virtues of Al-Hamd

Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, "I said, ` O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said, (Verily, your Lord likes Al-Hamd.)''

An-Nasa'i also recorded this Hadith. Furthermore, Abu ` Isa At-Tirmidhi, An-Nasa'i and Ibn Maj ah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin Abdullah said that the Messenger of Allah said, (The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu

Lillah.) At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Maj ah recorded that Anas bin Malik said that the Messenger of Allah said, (No servant is blessed by Allah and says,` Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired.) Further, in his Sunan, Ibn Maj ah recorded that Ibn ` Umar said that the Messenger of Allah said, (A servant of Allah once said, ` O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words. They ascended to Allah and said, ` O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, ` He said, ` O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, ` Write it as My servant has said it, until he meets Me and then I

shall reward him for it.)

Al before Hamd encompasses all Types of Thanks and Appreciation

for Allah The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated, (O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.)

The Meaning of Ar-Rabb, the Lord

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

The Meaning of Al-`

Alamin Al-` Alamin is plural for ` Alam, which encompasses everything in existence except Allah. The word ` Alam is itself a plural word, having no singular form. The ` Alamin are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an ` Alam. Al-Farra` and Abu ` Ubayd said, "` Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals.'' Also, Zayd bin Aslam and Abu Muhaysin said, ` Alam includes all that Allah has created with a soul.'' Further, Qatadah said about, (The Lord of the ` Alamin), "Every type of creation is an ` Alam.'' Az-Zaj j aj also said, "Alam encompasses everything that Allah created, in this life and in the Hereafter.'' Al-Qurtubi commented, "This is the correct meaning, that the ` Alam encompasses everything that Allah created in both worlds. Similarly, Allah said (Fir` awn (Pharaoh) said: "And what is the Lord of the ` Alamin'' Musa (Moses) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty'') (26:23-24).

Why is the Creation called ` Alam

Alam is derived from ` Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness.'' (3. Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)). Allah said next, (Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said, "Allah has described Himself by ` Ar-Rahman, Ar-Rahim' after saying ` the Lord of the Alamin', so His statement here includes a warning, and then an encouragement. Similarly, Allah said

(Declare (O Muhammad ) unto My servants, that truly, I am the Oft-Forgiving, the Most

Merciful. And that My torment is indeed the most painful torment.) (15:49-50) Allah said,

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

(6:165) Hence, Rabb contains a warning while Ar-Rahman Ar-Rahim encourages. Further, Muslim recorded in his Sahih that the Messenger of Allah said,(If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning.)

The Meaning of Yawm Ad-Din

Ibn ` Abbas said, "Yawm Ad-Din is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allah will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons.'' In addition, several other Companions, Tabi` in and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Ayah.