CourseBook_Semester1_AlTafsir PDF

# Tafsir Quranic Exegesis Level 1 ## Preface Praise be to Allah, Lord of the worlds, and blessings and peace be upon the noblest of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and Companions. Islamic knowledge is one of the most important necessities that the Musli...

# Tafsir Quranic Exegesis Level 1 ## Preface Praise be to Allah, Lord of the worlds, and blessings and peace be upon the noblest of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and Companions. Islamic knowledge is one of the most important necessities that the Muslim needs in his life; the entire ummah, in its efforts to rebuild Islamic civilization, is in need of it. Hence the religious texts point out the importance of Islamic knowledge and its bearers. Allah says: (Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise} [Aal Imran 3:18]. Ash-Shawkani said: What is meant by those of knowledge here is the scholars of the Quran and Sunnah. And Allah says: and say, "My Lord, increase me in knowledge"} [Ta-Ha 20:114]. In the hadith it says: <<Whoever follows a path seeking knowledge thereby, Allah will make easy for him a path to Paradise.>> Narrated by Muslim. This series of textbooks comes to serve the community, with the aim of conveying Islamic knowledge by various methods and making it readily available to those who seek it. We hope that it will be another source of knowledge for academic programs and that it will be a support and help to those who want to acquire more Islamic knowledge and education, in an effort to achieve the main goal, which is to spread and instill sound Islamic knowledge on a sound academic foundation and in accordance with correct beliefs, based on the Book of Allah and the Sunnah of His Prophet in a modern and easily-understood style. We ask Allah to grant us all beneficial knowledge, enable us to do righteous deeds, guide us and help us to be sincere in our efforts. *** ## The Zad Academy Series ### Tafsir Quranic Exegesis Level 1 The Book of Quranic Exegesis (Tafsir) (1) ## 1 Introduction > In this unit we will study - What is ilm at-tafsir - Foundations of ilm at-tafsir - Development of ilm at-tafsir - Books of tafsir - Methodologies of the mufassireen ### Definition of ilm at-tafsir #### Definition of tafsir in linguistic terms: In linguistic terms, the Arabic word tafsir means clarification and explanation. It is taken from the root word fasr which means making clear and uncovering. It says in al-Qamus: Fasr means making clear and disclosing something that was covered. It is also said asfara as-subh (lit. the dawn has become bright) when the morning grows light. This word is also seen in the verse: {And they do not come to you with an argument except that We bring you the truth and the best explanation [ahsana tafsira]} [al-Furqan 25:33]. #### Definition of tafsir in Islamic terminology: - Expounding the word of Allah - the branch of knowledge through which the Book of Allah is understood, its meanings are explained, rulings are derived and lessons are learned. Another name for tafsir is: ta'weel (interpretation), which is taken from the root word awl, which means reviewing or revising. It says in al-Qamus that the phrase aala ilayhi means he returned or came back, and aala 'anhu means he left. The phrase awwala al-kalaama ta'weelan (lit. he interpreted the words) means: he reflected upon them and explained their meaning. The phrase awwala al-ayah means he interpreted the verse: meaning that he explained it and expounded its meanings. This word (ta'weel) appears in the hadith in which the Prophet said concerning Ibn Abbas: <<O Allah, enable him to understand issues of religion and teach him ta'weel (interpretation)>> meaning tafsir. And he (Ibn Abbas) became known as the scholar of the ummah (hibr al-ummah) and the interpreter of the Quran (tarjuman al-Quran). Narrated by al-Bukhari and Muslim. ### Activities 1. Give a definition of tafsir both in linguistic terms and in Islamic terminology, explaining the difference between it and ta'weel. 2. Based on your own reading, what is blameworthy ta'weel? ## The foundations of ilm at-tafsir Ilm at-tafsir is based on the following: - The Quran - The Sunnah - Reports from the Sahabah - Arabic language, grammar (nahw) and morphology (sarf) - Rhetoric (ilm al-bayan) - Principles of Islamic jurisprudence (usul al-fiqh) - Modes of recitation of the Quran (qira'at) - Reasons for revelation (asbab an-nuzul) - That which abrogates and that which is abrogated (an-nasikh wa'l-mansukh) ### Activities 1. List in brief what ilm at-tafsir is based on. 2. How could knowledge of the modes of recitation be useful in the field of tafsir? ## Development of ilm at-tafsir - The tafsir of the Prophet - Tafsir of the Quran by the Quran - The tafsir of the Sahabah - The tafsir of the Tabieen - The tafsir of the scholars The development of tafsir passed through five stages, as follows: ### 1. Tafsir of the Quran by the Quran: Ilm at-tafsir is, of necessity, connected to the Noble Quran, and emerged with its revelation. Some of the Quran is clear and unambiguous, and some of it is ambiguous and requires clarification, so the words that were revealed after such verses explain them. For example, Allah says: The Striking Calamity. What is the Striking Calamity? And what can make you know what is the Striking Calamity? It is the Day when people will be like moths, dispersed] [al-Qari'ah 101:1-4]. And He says: {Indeed, mankind was created anxious. When evil touches him, impatient. And when good touches him, withholding [of it]} [al-Ma'arij 70:19-21]. Here, the word anxious (haloo') is explained in the verses that follow it. Explaining some parts of the Quran by other parts is the first method of tafsir. There are many examples of that in the Book of Allah. ### 2. The tafsir of the Prophet: The Prophet used to explain that of the Book of Allah which was revealed in brief or ambiguous terms, and he would explain in specific terms that which had been mentioned in general terms, such as the verse, {and establish prayer and give zakaah} [an-Nisa 4:77[. These words are very brief, but were explained in detail by the Prophet who taught us about the five obligatory prayers, how they are to be performed, and the number of rakahs and he said: <<Pray as you have seen me praying.>> Narrated by al-Bukhari. And the Prophet explained what was meant by the word "extra (ziyadah)" in the verse (For them who have done good is the best [reward] and extra} [Yunus 10:26] as referring to gazing upon the noble Countenance of Allah, as was narrated by Muslim. ### Activities - Give an example of how the Quran is explained by the Quran and how the Quran is explained by the Sunnah, other than those mentioned above. - The scholars differed concerning the issue of gazing upon the Countenance of Allah on the Day of Resurrection. Give a brief overview of this issue. ### 3. The tafsir of the Sahabah: One of the greatest methodologies of tafsir is the tafsir of the Sahabah. Their method was to start, first of all, by explaining the Quran by the Quran; then by the Sunnah of the Messenger of Allah then by examining other issues connected to it, such as the reasons for revelation and so on. They would interpret it on the basis of their own understanding, or in accordance with the linguistic meaning of words in the Arabic language. One example of that is the verse, for you have contacted [lit. touched] women] [an-Nisa 4:43]. Ibn Katheer narrated in his tafsir that Ibn Abbas said: [What is meant is] intercourse. And it was narrated that Ibn Abbas said, concerning the verse, (He knows the secret and what is [even] more hidden) [Ta-Ha 20:7]: The secret (as-sirr) is what you did, and what is [even] more hidden (akhfa) is that which Allah causes to cross your mind but you do not act on it. Ibn Mas'ud said concerning the verse, (until, when terror is removed from their hearts( [Saba 34:23]: When the Lord of the Throne decrees something, those of the angels who are close to Him hear a sound like a chain being dragged over a rock, and they swoon. Then when terror is removed from their hearts, they call out: What has your Lord said?} [Saba 34:23]. And whoever Allah wills says: "The truth. And He is the Most High, the Grand." ### 4. The tafsir of the Tabieen: Then the Tabieen learned this branch of knowledge from the Companions of the Messenger of Allah and they interpreted the Quran following the same method as the Sahabah as in the case of the verse in which Allah says: And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds} [at-Tur 52:21]. Saeed ibn Jubayr said: That is, Allah will cause the offspring to join their parents in the higher levels [of Paradise[, even though they deserve a lower rank than their parents in Paradise, as an honour to their parents and as a gracious favour from Him. He learned that from Ibn Abbas who said: Allah will raise the offspring of the believer to his level [in Paradise], even if the offspring's deeds deserved less, so as to bring joy to the parents. ### Activities - Based on your own readings, give examples of the tafsir of the Sahabah and Tabieen. - What may be understood from the verse in which Allah says: {And those who believed and whose descendants followed them in faith} [at-Tur 52:21]? ### 5. The tafsir of the scholars: The scholars followed the methodology mentioned above, interpreting the Book of Allah through the Quran the Sunnah, and the words of the Sahabah and Tabieen. If they did not find an explanation in any of these sources, they would interpret it on the basis of the Arabic language and its meanings. Most of the books of tafsir that have come down to us are of this nature. The scholars compiled their commentaries in books devoted exclusively to tafsir, in which they quoted what was narrated from the Messenger , the Sahabah and the Tabieen, as well as what they worked out themselves and the conclusions they reached. Many scholars became famous for their commentaries on the Book of Allah, including the following: - Muhammad ibn Jareer at-Tabari - Al-Husayn ibn Mas'ud al-Baghawi - Muhammad ibn Ahmad al-Qurtubi - Ibn Abi Hatim - Ismail ibn Umar ibn Katheer - Jalal ad-Deen ibn Abi Bakr as-Suyuti - Muhammad ibn Ali ash-Shawkani ### Activities 1. Give a brief description of methodologies of tafsir. 2. How can the scholars explain the Quran through the Quran? Is it possible to explain the Quran on the basis of personal opinion? Write an essay on that. ## Books of tafsir - Jami' al-Bayan - Tafsir al-Quran al-Azeem - Ma'alim at-Tanzeel - Ad-Durr al-Manthur fi't-Tafsir bi'l-Ma'thur - al-Jami' li Ahkam al-Quran - Fath al-Qadeer ### Jami' al-Bayan fi Ta'weel al-Quran - **Author:** The Shaykh of the Mufassireen Abu Ja'far Muhammad ibn Jareer at-Tabari - **d. 310 AH** This tafsir is one of the greatest of tafsirs that are based on reports. It is one of the best and one of those that are held in the highest esteem. In it, the author quotes what was narrated of tafsir from the Prophet , the Sahabah the Tabieen and those who followed them. Shaykh al-Islam Ibn Taymiyyah said: As for the tafsirs that the people have, the soundest of them is the Tafsir of Ibn Jareer at-Tabari, for in it he quotes the views of the Salaf with proven isnads (chains of narration); there are no innovations (bidahs) in it, and he does not quote from any dubious figures. But one of the downsides of this great Tafsir is that the author narrates many Israeeliyat (reports from Jewish sources) from Ka'b al-Ahbar, Wahb ibn Munabbih, Ibn Jurayj, as-Suddi and others. ### Tafsir al-Quran al-Azeem - **Author:** Imad ad-Deen Abi'l-Fida Ismail ibn Umar ibn Katheer - **d. 774 AH** This tafsir is one of the most famous of the tafsirs that are based on reports. It comes second to the book of Ibn Jareer at-Tabari. In it, the author focused on narrating from the commentators (mufassireen) of the salaf. What makes this Tafsir stand out is the fact that its author alerts the reader to odd reports from Jewish sources (Israeeliyat), and highlights the flaws in their chains of narration and their texts, warning against them in general and specific terms. ### Activities 1. Some scholars mentioned some reservations about the Tafsir of Ibn Jareer; list them. 2. Compare and contrast the Tafsir of Ibn Jareer and the Tafsir of Ibn Katheer. ### Ma'alim at-Tanzeel [Tafsir al-Baghawi] Shaykh al-Islam Ibn Taymiyyah was asked which of these tafsirs was closest to the Quran and Sunnah. - Was it az-Zamakhshari? - Or al-Qurtubi? - Or al-Baghawi? He said in his Fatawa: As for the three Tafsirs asked about, the soundest of them and the most free of innovations and weak hadiths is al-Baghawi, but it is a summary of the Tafsir of ath-Thalabi; he omitted from it the fabricated hadiths and innovations that it contained, and omitted other things from it. This Tafsir is regarded as an abridgement of Tafsir ath-Thaʻlabi, but its author eliminated from it the fabricated hadiths and reports from Jewish sources (Israeeliyat). ### al-Jami' li Ahkam al-Quran - **Author:** Muhammad ibn Ahmad ibn Abi Bakr ibn Farah al-Qurtubi - **d. 671 AH** What makes the Tafsir of al-Qurtubi stand out is the fact that he does not show fanatical commitment to any particular fiqhi madhab (school of thought of Islamic jurisprudence), especially the Maliki madhab. Hence with regard to some issues, you will find him quoting the view of Imam Malik, then supporting another view that has stronger evidence. His methodology is to quote a Quranic passage, then explain the passage by raising a number of issues that the text may be referring to, and there may be many issues. Then for each issue, he mentions what rulings there are on the basis of the same verse. Because of his vast knowledge, he may mention differences of opinion on some fiqhi issues, or the reasons for revelation, or strange interpretations that have been given for the verse, and so on. ### Activities 1. Describe the methodology of al-Qurtubi in his Tafsir, and compare and contrast it with the methodology of Ibn Jareer at-Tabari and that of al-Baghawi. ### Ad-Durr al-Manthur fi't-Tafsir bi'l-Ma'thur - **Author:** Jalal ad-Deen ibn Abi Bakr ibn Muhammad as-Suyuti - **d. 911 AH** As-Suyuti's usual methodology in his Tafsir is to quote reports from the salaf without commenting on them, and without verifying, amending or alerting the reader to the weakness of the report, except in rare instances. Most of what he relies on are the reports of Imam al-Bukhari, Muslim, Ahmad, an-Nasai, at-Tirmidhi, Abu Dawud, ad-Darimi, and others. ### Activities 1. Write briefly about the Tafsirs of al-Baghawi and as-Suyuti, comparing the two. 2. What stands out most for you with regard to the tafsir ad-Durr al-Manthur? ### Fath al-Qadeer - **Author:** Muhammad ibn Ali ibn Muhammad ibn Abdillah ash-Shawkani - **d. 1250 AH** The author's methodology in this tafsir is to mention what may be said about the verse from a linguistic point of view and on the basis of sound Arabic language and grammar. Then he analyses the grammar (i'raab), if that has an impact on the meaning. Then he refers to modes of recitation (qira'at) of the verse, then sometimes he discusses differences regarding fiqhi views and examines the evidence for these views, suggesting which he thinks is more correct. Thus in his Tafsir he combines narration from the early generations with his own understanding on the basis of evidence, discussions and examining what is more correct in terms of reports and views. ### Activities 1. Based on your own reading, write briefly about the tafsir book Fath al-Qadeer, with no more than two lines. 2. Based on what you have studied, what are the most important books of tafsir, and what is the most outstanding feature of each of them? ## Books of tafsir of which one should be cautious There are some books of tafsir that not everyone can or should read, especially beginners in the pursuit of knowledge. Some may become confused by their contents and drift away from the right path, especially with regard to aqeedah (belief, doctrine). These books include the following: ### al-Kashf wa'l-Bayan 'an Tafsir al-Quran - **Author:** Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim ath-Thaʻlabi - **d. 427 AH** With regard to this tafsir, the following may be noted: - The author often quotes reports from Jewish sources, without comment, and also mentions some weird stories from Jewish sources. - He was misled by fabricated hadiths about the virtues of certain surahs, so at the end of each surah he quotes a hadith about its virtues and attributes that to Ubay ibn Ka'b. - He was misled by many fabricated hadiths that were in circulation among the Shia, without pointing out that they are fabricated and false. Shaykh al-Islam Ibn Taymiyyah said in his introduction to Usul at-Tafsir: Ath-Tha'labi in and of himself was good and religiously committed, but he did not know what he was doing; he narrated whatever he found in the books of tafsir, regardless of whether it was sound (sahih), weak (daeef) or fabricated (mawdu). ### Ruh al-Ma'ani fi Tafsir al-Quran al-Azeem wa's-Sab' al-Mathani - **Author:** Abu'th-Thana' Shihab ad-Deen as-Sayyid Mahmoud Afandi al-Alusi - **d. 1270 AH** This is a large tafsir; whoever looks at it will find himself reading a huge encyclopaedia of tafsir in which the author compiled many views on tafsir. He referred to a huge number of tafsirs, including the tafsirs of Abu's-Su'ud, al-Baydawi and the tafsir of al-Fakhr ar-Razi. He also quoted from the tafsirs of Ibn Atiyah, Abu Hayyan, az-Zamakhshari, Ibn Katheer, and others. **Benefit** The problem with this tafsir is that the author showed interest in tafsirs based on Sufi symbolism. When he finishes commenting on a passage on the basis of the apparent meaning, he then discusses the hidden meaning, quoting from Sufis such as al-Junayd, Ibn Ataa and Abu'l-Abbas al-Mursi, which are odd interpretations that are farthest removed from the truth. ### Activities 1. Write briefly about the scholarly reservations regarding the Tafsir of ath-Tha'labi. 2. What do you know about tafsir based on Sufi symbolism, and why it is blameworthy? ## Methodologies of tafsir - Tafsir based on reports - Tafsir of the Quran by the Quran - Tafsir of the Quran by the Sunnah - The tafsir of the Sahabah - The tafsir of the Tabieen - Tafsir based on [scholarly] opinion - Tafsir based on blameworthy opinion - Tafsir based on praiseworthy opinion ### The methodology of the mufassireen, after examining tafsirs, is almost limited to two methods: ### 1. Tafsir based on reports This is where the mufassir limits himself to what is narrated about the meaning of a verse from the Prophet or from the Sahabah and Tabieen, which he quotes without adding anything to it, apart from a few words to make it clearer when needed, or when trying to reconcile between different views mentioned in reports that speak about the meaning of the verse. And he avoids deriving his own understanding and conclusions as much as possible. This method may be divided into four categories, which have been mentioned above under the heading of development of tafsir. They are, in brief: 1. Tafsir of the Quran by the Quran 2. Tafsir of the Quran by the Sunnah 3. The tafsir of the Sahabah 4. The tafsir of the Tabieen The most famous books of tafsir based on reports are: 1. Jami' al-Bayan fi Ta'weel al-Quran, by Ibn Jareer at-Tabari. 2. Ma'alim at-Tanzeel by al- Baghawi. 3. Tafsir al-Quran al-Azeem by Ibn Katheer. 4. Ad-Durr al-Manthur fi't-Tafsir bi'l-Ma'thur by as-Suyuti. ### 2. Tafsir based on opinion This refers to when the mufassir comments on the basis of his own understanding and on the basis of conclusions founded on principles of sharia and the Arabic language. It is permissible to comment on the Quran on the basis of personal opinion for one who has knowledge of the Arabic language and its grammar, morphology and rhetoric; what abrogates and is abrogated in the Quran an-nasikh wa'l-mansukh; the reasons for revelation; the Sunnah, both sound (sahih) and weak (daeef) reports; and the principles of Islamic jurisprudence (usul al-fiqh). It is haram to comment on Quran on the basis of personal opinion for one who does not meet the conditions mentioned above. #### Tafsir on the basis of personal opinion is of two types: ### 1. Blameworthy opinion: This refers to cases where the only motive is to pursue whims and desires, or the fact that the one who is giving such commentary has no knowledge and no understanding. This is something that it is not permissible for anyone to do, namely giving a personal view on any religious matters whatsoever. Allah says: {And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned} [al-Isra 17:36] and {Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know"} [al-A'raf 7:33]. ### 2. Praiseworthy opinion: This is opinion that is based on academic foundations, namely knowledge of the Arabic language and of Islamic teachings, and is in accordance with clear and precise guidelines. This is a good method. The evidence for it being permissible to give one's own praiseworthy opinion concerning the meaning of a verse is what may be understood from the verses quoted above, and other evidence for the prohibition on giving a blameworthy opinion. This is because all of it indicates that speaking without knowledge is not permissible, and implies that speaking on the basis of knowledge is permissible. The most famous books of tafsir based on [scholarly) opinion: 1. Mafateeh al-Ghayb by al-Fakhr ar-Razi. 2. Irshad al-Aql as-Saleem ila Mazaya al-Kitab al-Kareem by Abu's-Su'ud. 3. Ruh al-Ma'ani fi Tafsir al-Quran al-Azeem wa's-Sab' al-Mathani by al-Alusi. ### Activities 1. Using a mind map, explain the methodologies of tafsir. 2. Give examples of books of tafsir based on [scholarly] opinion and tafsir based on reports. 3. Is it possible for tafsir based on opinion to be praiseworthy? Base your discussion of that on other sources. ## 2 Surat al-Fatihah > In this unit we will study - Surat al-Fatihah - Its virtues - Its names - The most important lessons that we learn from it - Its most important topics ### Its virtues It was narrated from Ubay ibn Ka'b that the Prophet asked him which verse in the Book of Allah is the greatest? He said: Allah and His Messenger know best. He repeated it several times, then he said: Ayat al-Kursi. He said: <<I congratulate you for the knowledge you have, O Abu'l-Mundhir.>>> ### The virtue of acting in accordance with it It was narrated that Abu Umamah said: The Messenger of Allah said: Whoever recites Ayat al-Kursi following every obligatory prayer, nothing will stand between him and entering Paradise except his death.>> Narrated by an-Nasai in Amal al-Yawm wa'l-Laylah. - It ia a refutation of the extreme Qadaris. - It is a refutation of the Khawarij and Mutazila, as it affirms intercession (shafa'ah), because the Khawarij and Mutazila denied that intercession could be made for those who commit major sins. - It affirms that Allah is exalted from eternity to eternity. ### Its most significant lessons - Affirmation that Allah Alone is God, in the words: {Allah - there is no deity except Him}. - Refuting the belief of the polytheists who associate others with Allah and say that there are other gods besides Him. ### Its most important topics - Praise of Allah - Attribution of mercy and sovereignty to Him. - The fact that He Alone is to be worshipped and His help alone is to be sought. - We should seek guidance from Allah to the straight path, the path of those upon whom Allah has bestowed favour. ### Its names - Al-hamd (praise) - as-sab' al-mathani (seven of the often repeated [verses]) - umm al-kitab (the essence of the Book) - umm al-Quran (the essence of the Quran) - that is because the meanings of the Noble Quran are all connected to it. - al-Fatihah (the opening). The most famous of its names is al-Fatihah (the opening). ### Surat al-Fatihah is a Makki surah (i.e., it was revealed before the Hijrah). {In the name of Allah, the Entirely Merciful, the Especially Merciful [All] praise is [due] to Allah, Lord of the worlds The Entirely Merciful, the Especially Merciful Sovereign of the Day of Recom-pense. It is You we worship and You we ask for help. Guide us to the straight path. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray} [Surat al-Fatihah]. It was said that it is so called, because the Quran opens (or begins) with it, or because al-Fatihah was the first surah that was revealed of the Quran. It was also said that the first verse to be revealed was {O you who covers himself [with a garment]} [al-Muddaththir 74:1]. And it was said that the first verse to be revealed was «Recite in the name of your Lord who created [al-Alaq 96:1]. This is the correct view. ## The virtues of this surah. A number of sound hadiths have been narrated concerning its virtues. It was narrated that Ibn Abbas said: Whilst Jibreel was sitting with the Prophet he heard a creaking sound from above him. He raised his head and said: «This is a gate in heaven that has been opened today; it has never been opened before today, and an angel has come down from it. This is an angel who has come down to earth, and he has never come down before today. He [the angel who had just come down] spoke words of greeting and said: "Glad tidings of two lights that have been given to you and were never given to any prophet before you: the Opening of the Book and the closing verses of Surat al-Baqarah. You will never recite one letter of them but you will be given (reward).">» Narrated by Muslim. Al-Bukhari narrated that the Prophet said to Abu Saeed ibn al-Mu'alla : »I shall surely teach you a surah which is the greatest surah in the Quran: {al-hamdu Lillahi Rabb il-'aalameen [[All] praise is [due] to Allah, Lord of the worlds]}. It is seven of the often repeated [verses] and the great Quran which I have been given.>>> It was narrated from Abu Hurayrah that Ubay recited the Essence of the Quran ]al-Fatihah] before the Prophet and he said: <<By the One in Whose hand is my soul, nothing like it has been revealed in the Torah or in the Gospel or in az-Zabur or in al-Furqan [the Quran]. Indeed it is seven of the often repeated [verses] and the great Quran which I have been given.>> Narrated by Ahmad; classed as sahih by Shuayb al-Arna'ut. It was narrated that Abu Hurayrah said: I heard the Messenger of Allah say: »Allah said: 'I have divided the prayer into two parts between Me and My slave, and My slave shall have what he asked for. When the slave says: {[All] praise is [due] to Allah, Lord of the worlds, Allah says: My slave has praised Me. When he says {The Entirely Merciful, the Especially Merciful Allah says: My slave has praised Me. When he says, {Sovereign of the Day of Recompense), Allah says: My slave has glorified Me. When he says: {It is You we worship and You we ask for help), He says: This is between Me and My slave, and My slave will have what he asked for. When he says: {Guide us to the straight path, The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray}, Allah says: This is for My slave, and My slave will have what he asked for.>>> Narrated by Muslim. It was narrated that Abu Hurayrah said: The Messenger of Allah said: «Whoever offers a prayer in which he does not recite the Essence of the Book (al-Fatihah), it is defective, it is defective, it is defective, not complete.>> Narrated by Muslim. ## {All] praise is [due] to Allah, Lord of the worlds, The Entirely Merciful, the Especially Merciful} ### {[All] praise} the word translated here as praise, al-hamd, means praising Allah for having all perfect attributes, and for His actions that reflect His grace and justice; to Him be perfect praise in all respects. It was said that to describe the praised one as being perfect should be accompanied by love and veneration, and this condition of love and veneration is essential. That is because merely attributing perfection to Him, if it is not accompanied by love and veneration, cannot be called praise (hamd); rather it can only be called commendation (madh). We praise Allah with praise that is based on love and veneration. The definite article al- in the word al-hamd indicates that all types of praise are included. ### {is [due] to Allah}. This name, Allah, cannot be given to anyone except Him. What it means is al-ma'luh that is, the One Who is worshipped on the basis of love and veneration, Who Alone deserves to be worshipped, because of what He possesses of divine attributes. The preposition li (to) [in the word Lillahi] indicates that it belongs only to Him and He Alone is deserving of it. ### {Lord of the worlds [Rabb il-'aalameen]} - the Rabb (Lord) is the one who possesses three attributes: the power of creation, sovereignty and control. Thus He is the Creator of all things, the Sovereign of all things, the Controller of all affairs. In linguistic terms, the word rabb may refer to a master (sayyid), and to the one who disposes of affairs in the best interests. All of that is true in the case of Allah. As-Sa'di said: Allah as Lord of the worlds (Rabb al-Aalamin), cares for His creation, and His care for them is of two types, general and specific. #### In general terms: It refers to His creation of all creatures, His granting of provision to them and His guiding them to that which is in their best interests, which enables them to survive in this world. #### In specific terms: It refers to His caring for His close friends, by means of instilling faith in their hearts, guiding them to it, and warding off from them distractions and obstacles that come between them and faith. In real terms, this means guiding them to everything that is good and protecting them from everything that is bad. Perhaps it is for this reason that most of the supplications of the Prophets used the word Lord (Rabb), since all their requests and needs came under His special care. ### {the worlds}. the Arabic word aalamin (translated here as the worlds) is the plural of aalam which refers to everything that exists besides Allah . Aalam is a plural form for which no singular exists. ### {the Entirely Merciful [ar-Rahmaan]}. Possessor of vast mercy; in other words, the One Whose mercy reaches the utmost limit. This is one of the attributes of Allah. ### {the Especially Merciful [ar-Raheem]}. Possessor of mercy that reaches people. What this refers to is the way in which He deals with His creation. So He is entirely merciful (Rahman) in His essence, especially merciful (Raheem) to His creation. This applies when these two names (ar-Rahman, ar-Raheem) are mentioned together in a verse. But if only one of the two is mentioned, then it includes the other. So when the name ar-Rahman (the Entirely Merciful) is mentioned on its own, what is meant is both the attribute and the action. The same may be said of the name ar-Raheem (the Especially Merciful). This attribute includes all meanings of mercy. ### What we learn from these two verses: - The verses affirm these two divine names of Allah, {The Entirely Merciful [ar-Rahmaan], the Especially Merciful [ar-Raheem]}, and indicate that His Lordship (Rububiyah) is based on His vast mercy and is manifested by way of mercy, gentleness and kindness, not by way of harshness, harming and causing hardship. - Saying (The Entirely Merciful, the Especially Merciful} after {Lord of the worlds [Rabb il-Aalameen]} is giving hope after giving a warning, because the Lord [ar-Rabb] is the Almighty, the Most Strong, and following a warning with a message of hope is more effective in helping people to persist in obeying and worshipping Allah. ### Activities 1. Why did Allah follow the words {Lord of the worlds) with {The Entirely Merciful, the Especially Merciful}? 2. Why did the Prophet use the words Rab