Al-Fātiḥa

Anyone who undertakes to enter upon any discipline must know its foundational principles, its definition, and the definition of this science. The definition of this science is the knowledge by which the meanings of the speech of Allah are understood, and its name is the science of tafsīr (exegesis). Tafsīr and taʾwīl are not one and the same in meaning. Tafsīr means the explanation of the speech of Allah, Blessed and Exalted, from the perspective of what has been transmitted. Taʾwīl means [explanation] through the exercise of reason (al-ʿaql). Both tafsīr and taʾwīl must rest upon transmission or reason, [and the Prophet] ﷺ forbade the interpretation of the Qur'ān based upon personal opinion (al-raʾy). No one should interpret the Qur'ān by his own desire without [knowledge] transmitted to him.

When ʿAlī, may Allah honor his face, was asked: "Do you possess a book that the Messenger of Allah ﷺ singled out for the People of the House?" He replied: "No,

except the Book of Allah, or an understanding that Allah has granted to a Muslim man."[1] And ʿAlī, may Allah honor his face, said: "The Qur'ān is pliable—possessing multiple faces—so accept its faces."[2] Whoever clings to something [derived] from the Qur'ān has a basis for his claim. [The Qur'ān] can be exercised through reason in order to understand the meanings of the speech of Allah, Blessed and Exalted. It has been narrated from the Prophet ﷺ that he forbade the interpretation of the Qur'ān based upon personal opinion.[3] Necessarily, the interpretation of the Qur'ān requires knowledge of the Arabic language, knowledge of legal ordinances (al-aḥkām al-sharʿiyya), knowledge of rhetoric (al-bayān) and the art of eloquent expression (al-badīʿ), and necessarily there must be a light in the heart of the mufassir (exegete).[4]

Knowledge of the Arabic language, knowledge of legal ordinances (sharīʿa), knowledge of rhetoric (bayān) and eloquent expression (badīʿ), and necessarily there must be a light in the heart of the exegete.[4]

This Book, Allah has sent down to us as guidance and as light. It is not like other composed books—not a dry, worldly legal code, not a medical treatise by which diseases and remedies are understood, not a history recording events and occurrences, not a book of artistic rhetoric intended for musical pleasure. For all these arts are within the power of human understanding to compose their like. Yet this Book came as guidance and light, transcending all of these and encompassing all of these—a constitution both worldly and otherworldly from the time of its revelation to the end of time. Every code that governs human affairs is covered therein. Every aspect of human life—birth, childhood, adolescence, adulthood, and old age—has been encompassed by the guidance of this Book.

This Book, which came as guidance and light, transcends all worldly standards and encompasses all of them—a constitution both worldly and otherworldly from the time of its revelation unto the end of ages. Every standard that covers [the governance of] human affairs is included within it. Every age has need of guidance from the Qur'ān. Just as in the age of the Prophet ﷺ the Qur'ān was the guidance by which he established justice and equity among people, so too in every age thereafter, when the community returns to the Qur'ān, it will find therein what suffices it for its circumstances and conditions.

[Allah, the Exalted, says:] "And We shall strengthen them with a spirit from Us, [and those who have disbelieved after it—those are the ones [in loss]."[5] God has promised: "He will surely establish for them their religion which He has chosen for them, and will surely replace, after the fear they [now] experience, with security and peace" (Q. 24:55). They worship Allah, not associating anything with Him—this is the true pillar upon which worship is built. Not the multiplication of actions, nor the perfection of form, but rather sincerity and the absence of association. For Allah says: "And We send not the messengers except as bringers of good tidings and warners" (Q. 25:56), and again: "Say: 'I do not ask of you for it any reward except love for my near relatives'" (Q. 42:23). This promise [of Allah] was realized for us, confirmed by Allah, so that our hope was strengthened that everything Allah has promised us in the Qur'ān we shall find exactly as He has promised.

When the community became heedless of this Book, there were set over them the Europeans and Yaʾjūj wa-Maʾjūj of the East, and they overpowered them, so that they lost the mighty dignity (ʿizz) which they had acquired through the Qur'ān. Yet the promise remains: "He will surely establish for them their religion which He has chosen for them." This promise is not abrogated. When the community returns to this Qur'ān—to its understanding, its application, and its principles—they will restore what they have lost.

The Qur'ān was revealed with a promise at the beginning of its revelation. Allah, Exalted, has fulfilled that promise for us with a fulfillment that strengthens our hope in everything that Allah has promised us in this [Book]. The sessions of tafsīr (exegetical study), from the time of the Prophet ﷺ until our day, have been continuously supported and expanded by Allah, Blessed and Exalted. The diversity of tafāsīr (exegetical works), this Qur'ān was revealed with a promise at its beginning, and Allah, Blessed and Exalted, has fulfilled that promise for us—a fulfillment that fills us with strength of hope in everything that Allah has promised us in the Qur'ān, so that we find it exactly as He has promised.

And the sessions of tafsīr from the time of the Prophet ﷺ until this very day, have had no precedent in all history.[7]

I declare that these three promises have been fulfilled for us by Allah in such wise that our hope has been strengthened: that everything Allah has promised us in the Qur'ān we shall find exactly as He has promised, even as He has promised it, and in the manner that He has promised it. And the sessions of exegesis have continued to be blessed and multiplied, a sign that Allah confirms the promise He made in His Book, and a sign for us that every promise in the Qur'ān shall be fulfilled.

And the interpretation of the Qur'ān is a science that is the noblest of all sciences, for the nobility of any science is measured by the nobility of its object (mutaʿallaquh). And this is the speech of Allah—its relation to our speech is like the relation of truth to creation. The Qur'ān is the word of Allah, Blessed and Exalted, and everything contained therein is truth and guidance. Therefore the science devoted to understanding it must be the noblest of sciences.

And the Qur'ān has many names, and the multiplicity of names indicates the nobility of what is named. There are mentioned in the Qur'ān fifty-five names for the Qur'ān itself: it is called the Qur'ān, it is called the Dhikr (Remembrance), it is called the Furqān (Criterion), it is called the Kitāb (Book), it is called the Nūr (Light), it is called the Hudā (Guidance), and other noble names that indicate the nobility of this Book and the nobility of the science devoted to it.

"By the Truth"—and this distinction which returns to the servant after his annihilation (fanāʾ) is perfection, for it grants to each who has a right his right and fulfills for each who has a share his share. So no distinction veils him from seeing Allah, Blessed and Exalted. The heart, too, divests itself of all blameworthy traits and adorns itself with all praiseworthy ones. The spirit abandons attending to anything except Allah, Blessed and Exalted. And the innermost secret (sirr) is annihilated in the Essence of Allah, Blessed and Exalted, beholding nothing else—this is the complete entry into Islam.

["I seek refuge in Allah from Satan the accursed."] The wisdom in beginning the recitation of the Qur'ān with this utterance—that entering into the royal presence requires knocking at the door and requires seeking refuge. One does not enter upon a great king without first seeking permission and asking for protection. So too, one does not begin reading the speech of Allah, Blessed and Exalted, without first seeking refuge in Him from Satan, the accursed, and without asking for His protection and assistance.

"I seek refuge in Allah from Satan the accursed." The Messenger of Allah ﷺ said: "Thus Gabriel taught it to me—from the Tablet, from the Pen, from the Lord, Blessed and Exalted." This formula represents the most excellent form of seeking refuge.[8]

"I seek refuge"—I take refuge with Allah, Blessed and Exalted; I cry out for His protection. "In Allah"—in the Almighty, Blessed and Exalted. "From Satan"—from Iblīs himself. Satan (al-shaytān) derives from the root shaṭana (to distance). Iblīs was once a servant held in high honor in the divine presence, as his story will unfold hereafter. Yet he was cast out, cursed, and expelled from the proximity of Allah, Blessed and Exalted, whereupon he was named Satan and called Iblīs—a name he bore after his former name, ʿAzāzīl.[10] The appellation "the accursed" (al-rajīm) denotes one who is stoned, expelled from the divine presence, cast out from Paradise, driven from the heavens, and severed from the mercy of Allah, Blessed and Exalted.

"I seek refuge in Allah from Satan the accursed." The servant invokes Allah—the proper Name signifying divine majesty—against Satan, whom Allah has taught us to regard as our enemy and whom He has commanded us to take as an enemy. To take an enemy as an adversary means to fortify oneself against him and to seek refuge from him. The servant possesses nothing but his Lord; he returns to Him, takes shelter with Him, and seeks His protection from the evil of this creature, Iblīs.

There was a student who repeatedly visited a scholar in Khurāsān until he had memorized four thousand words of wisdom from him. When the time came to bid farewell and return to his homeland, the scholar said to him: "I shall teach you something more excellent than all the wisdom you have acquired. Tell me, does Satan exist in your lands?" The student replied: "Yes." The scholar asked: "Does he tempt and whisper to you?" The student said: "Yes." The scholar then asked: "When the enemy of Allah whispers to you, what do you do?" The student answered: "We resist him." The scholar said: "And when he returns?" The student replied: "We resist him again." The scholar asked: "And if he persists?" The student said: "We resist him continually."

The scholar said to him: "You lack the power to resist him on your own. Allah says: 'Indeed, he sees you, he and his tribe, from where you do not see them' (Q. 7:27). But when the enemy of Allah whispers to you, be like a guest upon whom a dog of the household owner has suddenly lunged. The guest does not wrestle with the dog itself; rather, he cries out to the master of the house for protection. So too, when Iblīs whispers to you, take refuge in your Lord. He will suffice you against his evil. Say:

"I seek refuge in Allah from Satan the accursed."[11]

"And I seek refuge in Allah from Satan the accursed." Evil takes many forms: it may touch one's religion—whether through disbelief, heresy, transgression, grave sins, or lesser offenses—all of which are afflictions to one's faith. Evil may afflict the body: illness, chronic disease, weakness, or timidity. Evil may strike one's possessions: the death of children, the loss of wealth. Each of these is a calamity. When the servant seeks refuge in Allah, he intends thereby to seek refuge from all forms of evil—that which concerns his religion, that which concerns his body, and that which concerns his worldly possessions, which are blessings from Allah, Blessed and Exalted.

Some have said that the form of seeking refuge contradicts the station of the knowers (al-ʿārifūn), for those who know Allah do not fear any save Him, Blessed and Exalted, for they see none but Him. Yet this is, in truth, an adornment in relating to Allah, for He Himself has commanded it. The servant must recognize his lowliness, his poverty, and his utter helplessness before his Creator. If he were to govern something other than himself, he might display might; yet before his Creator, he is merely a wretched, weak, powerless creature. Even against the weak Iblīs, he seeks refuge in Allah, for he is incapable of repelling him on his own. It is said: "Fear Allah for the severity of His punishment; fear one who fears Allah, for his supplication; and fear one who fears not Allah, for he has no reverence and will not abstain from any transgression."[12] Thus, seeking refuge in Allah is a testimony to trust in Allah and a manifestation of the servant's poverty and humility before the Creator, that He might deliver him from this enemy. It does not contradict the knowledge of those who know, but rather is an etiquette observed in the presence of Allah, Blessed and Exalted. And for those whose spiritual station is such that they do not perceive Satan at all—such a one has no need of seeking refuge. Some of the gnostics say: "We are a people who know not Satan," and Allah says: "Over My servants you have no authority" (Q. 15:42).

The Messenger of Allah ﷺ was asked about Satan's temptation during the prayer. He replied: "That is pure faith."[13] Indeed, the thief does not enter a house in which there is nothing worth stealing. The disbelievers and hypocrites do not experience the temptation of Satan, for Satan has already finished his work with them.

All who perceive temptation are truly believers. From the purity of their faith springs the experience of temptation. The enemy wages war only against those who oppose him. As for those who are in agreement with him, he has already finished with them and has no need to tempt them further. Such a one does not even need to seek refuge.

One day the Messenger of Allah ﷺ went forth to the mosque. He encountered Iblīs, who said to him: "What brings you to this mosque of mine?" The Prophet replied: "For you to answer me questions. Of all creation, who is most hateful to you?" Iblīs answered: "You." The Prophet asked: "Then who?" Iblīs said: "A youth raised in obedience to Allah, Blessed and Exalted." The Prophet then asked: "Why do you prevent my community from prayer in congregation?" Iblīs replied: "Because when they are engaged in prayer, I am bound and imprisoned; I cannot move for the duration of their prayer."

"Why do you prevent them from fasting?" Iblīs answered: "When Ramadan enters, I am shackled and bound; I am motionless throughout the month." "Why do you prevent them from jihād?" Satan replied: "I am cast into an even stronger bondage when they do not abandon jihād." "Why do you prevent my community from giving charity?" Iblīs said: "I am cast into a raging fever; I cannot prevent them from giving charity."[14]

The Prophet ﷺ seized Iblīs and bound him with a rope, tying him to one of the pillars of the mosque. He said: "I shall leave him bound until morning, so that all the people may gather and see him." But then the Prophet recalled the words of Solomon, upon him be peace: "Grant me a kingdom such as has not been given to anyone before me" (Q. 38:35). Out of reverence for Solomon and his supplication, the Prophet showed mercy and released Satan.[15]

"I seek refuge in Allah from Satan the accursed. (In the name of Allah, the Merciful, the Compassionate.)" Much disagreement exists regarding the basmala (Bismillāh): whether it is a verse of Sūrat al-Fātiḥa, a verse opening every sūra, or a verse of the Qur'ān alone. Some have said it is part of a verse appearing in the Qur'ān: "Peace be upon you from Solomon, saying: In the name of Allah, the Merciful, the Compassionate" (Q. 27:30)—thus it is neither a complete verse of the Qur'ān nor a verse of al-Fātiḥa, particularly not in other sūras.[16] Others, most notably al-Shāfiʿī, have held that it is a complete verse within al-Fātiḥa.

Still others say the basmala is not a verse of al-Fātiḥa but is recited at its opening. The strongest evidence that the basmala constitutes a verse of al-Fātiḥa and of every sūra is this: it has been found written in the Qur'ānic manuscripts in the form in which the Qur'ān is recorded. Whatever is not from the Qur'ān is not permitted to be written in this manner. Moreover, it appears written at the head of every sūra—this is the most compelling proof that it is a verse of al-Fātiḥa and a verse opening every sūra. It has been transmitted from the Messenger of Allah that he said: "I did not know the end of one sūra and the beginning of another except through the basmala."[17] At the head of each sūra, Gabriel would recite: "In the name of Allah, the Merciful, the Compassionate," whereby the Prophet would know that a new sūra was commencing.

The strongest argument that the basmala is indeed a verse of every sūra is that it has been preserved in the written form of the Qur'ānic text. Whatever is not from the Qur'ān may not be inscribed in this manner. The basmala appears at the head of every sūra—this is the most powerful evidence. Moreover, it has been transmitted from the Messenger of Allah: "I did not distinguish the end of one sūra from the beginning of another save through the basmala."[17] When Gabriel revealed a new sūra to the Prophet, he would precede it with "In the name of Allah, the Merciful, the Compassionate," thus the Prophet would recognize that a new sūra had begun.

The second argument in support of the basmala's status is this: the basmala is itself a beginning in Allah's name, Blessed and Exalted. Allah commanded the prophets before the Messenger to commence all their affairs with the invocation of Allah's name. Noah, upon him be peace, said: "In the name of Allah is its sailing and its anchoring" (Q. 11:41). Solomon, upon him be peace, said: "In the name of Allah is it. That you exalt not yourselves against me" (Q. 27:30). The Prophet ﷺ was commanded in the Qur'ān to follow the guidance of all the prophets: "So follow their guidance" (Q. 6:90). Therefore, it was obligatory upon him to begin with the basmala as they had done before him. This obligation binds the Prophet himself and extends necessarily to us, his followers. "Follow him" (Q. 7:158). The Prophet was obliged to follow those prophets who preceded him; we are equally obliged to follow him.[18] Thus, the basmala is obligatory upon the Prophet and obligatory upon us as his followers.

When asked about the basmala, the Messenger of Allah said: "It is a name among the names of Allah, Blessed and Exalted, and between it and the Greatest Name (al-ism al-aʿẓam) is only what lies between the white of the eye and the black of it."[19] This hadīth indicates the basmala's profound sanctity and its proximity to the divine names of highest power.

The Qur'ān opens with the letter bā out of humility, lowliness, and poverty. It does not elevate itself like the letter alif. The name "Allah" is derived either from al-suww (elevation) or from al-simaṯ (marks, signs), for the name rises together with its bearer, or the name serves as a mark identifying its referent. The most correct view is that it derives from elevation.[20] Because of this etymology, the Ash'arī school and the Muʿtazilīs have differed regarding the divine names: are they proper names (aʿlām) or descriptive appellations (ʿalāmāt)? The Ash'arīs hold that Allah's names are proper designations, not mere descriptions. The Muʿtazilīs, by contrast, maintain that the divine names are merely appellations affixed to Allah, claiming that from eternity Allah was without a name—only after creating creatures did He become named by them. This view is rejected by the Ash'arīs,[21] who maintain instead that Allah's names, Blessed and Exalted, are eternal. Allah was never without His names and attributes from the beginning to the end.

The divine names comprise names of essence (asmāʾ al-dhāt), names of attributes (asmāʾ al-ṣifāt), and names of acts (asmāʾ al-afʿāl). All of these, in relation to Allah, Blessed and Exalted, are eternal and have no beginning, while in relation to other than Allah they are contingent.[22] A human being has a name conjoined with his existence, but he may acquire additional names—"master of the house," "master of the shirt," "master of the book," "scholar," "poet"—all of which come to him after his being. Allah, Blessed and Exalted, is not thus; rather, He is named by all His names from eternity and is adorned with all His attributes from eternity. This is the greatest hope of the gnostic regarding the Divine, for Allah has named Himself al-Raḥmān, al-Raḥīm, al-Karīm, al-Ghafūr, al-ʿAfu, al-Muʿtī. Before any other being existed to stand in need of these names, Allah possessed them eternally. When creation appeared and creatures came to need His mercy, His forgiveness, His generosity, their hope in Him is strengthened.

"In the name of Allah, the Merciful, the Compassionate"—we recite [or: I recite] by the name of Allah, Blessed and Exalted. The human commences every action by invoking Allah's name. The governing verb is known but omitted. According to the Baṣran school, a verb is supplied; according to the Kūfan school, a noun is supplied. In any case, the object is elided, and each governing word supplies what suits its governance. We ourselves now recite; we recite by the name of Allah—the prepositional phrase "in the name of Allah" attaches to what follows. We, the community, recite in the name of Allah. If you are alone, I recite by the name of Allah. If you are eating, [I eat] by the name of Allah. If you are dressing, [I dress] by the name of Allah. If I drink, [I drink] by the name of Allah. If I ride, [I ride] by the name of Allah. The supplied word suits the action performed by the speaker. We recite by the name of Allah.

"Allah" is a proper name designating necessary being (wājib al-wujūd), who is independent of all else, while all else is dependent upon Him. Scholars have debated the etymology of "Allah." Some say it is a primitive proper name, not derived. It is reported that Sībawayh was seen in paradise after his death, and when asked how he entered paradise, he replied: "Through my affirmation that Allah is the most known of all knowns." Others say it derives from aliha (to worship), as if to say: the one worshipped, the deity. Still others derive it from aliha (to be bewildered), for human intellects are bewildered by His greatness, Blessed and Exalted.[23] The consensus view, and the one most firmly established, is that "Allah" is a primitive proper name, not a derivative word,[24] and none but Allah, Blessed and Exalted, is named by this name.

The Arabs understood "the deity" as the creator of the heavens and the earth. "And if you ask them, 'Who created the heavens and the earth?' they will surely say, 'Allah'" (Q. 43:9). They possessed this knowledge. Yet their disbelief arose from their claim: "This is nothing but a mortal like us" (Q. 23:24). As for Allah being the creator of the heavens and the earth, the sustainer who grants protection and cannot be harmed, who provides food and is not fed—all the disbelievers affirmed and believed this. Their disbelief concerned the Messenger ﷺ.

"The Merciful" (al-Raḥmān) is an intensive form derived from mercy (raḥma). Mercy is a softness of heart when one beholds the needy in distress; the heart pains at this sight, and one acts with kindness. Such suffering is impossible for Allah, Blessed and Exalted. Every attribute we have said is impossible for Allah has a beginning and an end; the beginning is impossible for Him, while the end is possible. Heart-softness or heart-suffering is impossible for Him, Blessed and Exalted, but the act of kindness, which is the end-point of mercy, is possible and indeed belongs to Him. "The Merciful" denotes one who bestows great blessings. "The Compassionate" (al-Raḥīm) denotes one who bestows subtle blessings. "The Merciful" is an intensive form; the name "Compassionate" alone would have sufficed, yet both appear because "Compassionate" too is an intensive form with specific significance. Allah shows mercy to all His servants in this world, believer and disbeliever alike.

"The Compassionate" is an intensive form of the attribute itself; a human may show compassion without compassion being his nature, but Allah is Compassionate—He is the Merciful, having released mercy upon all creatures. His very essence is mercy: "He has prescribed mercy upon Himself" (Q. 6:12). "The Compassionate" is an attribute of essence by which He is described from eternity, and He has also bestowed compassion. This is what strengthens our hope: He acts not from necessity but from His very nature, which is mercy itself. "He has prescribed mercy upon Himself." The Messenger of Allah said: "Allah created one hundred mercies. He withheld ninety-nine and sent down one into the world. By this single portion, all the mercy in creation operates, and by it creatures show compassion to one another—even the beast lifting her hoof gently over her young does so through this single portion. When the Day of Resurrection arrives, He will join this portion to the ninety-nine, making them complete, and will bestow them exclusively upon those of faith. Thus, none receives mercy save the faithful."[25]

"In the name of Allah, the Merciful, the Compassionate"—this consists of nineteen letters. The keepers of the hellfire (al-zabānīya) are nineteen angels: "Over it are nineteen" (Q. 74:30). Whoever recites "In the name of Allah, the Merciful, the Compassionate" once, every letter stands between him and one of these nineteen, and he shall never enter the fire.[26] Thus it is protection from hellfire's entry.

"In the name of Allah, the Merciful, the Compassionate" has been discussed by scholars of every discipline. As for the people of the mysteries (ahl al-asrār), the hadīth suffices for them: "A name among the names of Allah, and between it and the Greatest Name is only what lies between the black of the eye and the white."[27] As for the grammarians, they have analyzed it syntactically, as has been mentioned: it is a phrase governed by an understood verb—the Baṣran grammarians supply a verbal element, the Kūfan grammarians a nominal element. In either case, it constitutes a minor clause.

Sūrat al-Fātiḥa

Meccan—seven verses.

This sūra is Meccan because the prayer obligation was revealed in Mecca, and the prayer has never been valid without Sūrat al-Fātiḥa.[29] It is, by consensus, a Meccan sūra. Some exegetes maintain it was revealed twice. It is Meccan, and it comprises seven verses.

Sūrat al-Fātiḥa is called by many names,[30] and the multiplicity of names indicates the nobility of the named. Among these are "the Opening of the Book" (Fātiḥat al-Kitāb)—meaning that with which the Book is opened, fātiḥa being derived from the root of ʿāfiya (well-being). It is called "the Mother of the Qur'ān" (Umm al-Qurʾān) and "the Mother of the Book" (Umm al-Kitāb), "the Seven Oft-Repeated Verses" (al-Sabʿ al-Mathānī), and "the Glorious Qur'ān." "We have surely given you seven of the oft-repeated verses and the Glorious Qur'ān" (Q. 15:87). It is called "the Treasure" (al-Kanz) because the Prophet said: "It was sent down to me as a treasure beneath the Throne."[32] It is called "the Sūra of Prayer" (Sūrat al-Ṣalāt) because prayer is not valid without it.

It is also called "the Prayer" itself (al-Ṣalāt). Sūrat al-Fātiḥa is called the Prayer, according to the hadīth: "The prayer is divided between Me and My servant in halves: half for Me and half for My servant, and My servant receives what he asks."[33] It is called "the Supplication" (al-Duʿāʾ) and "the Teaching of Supplication" (Taʿlīm al-Duʿāʾ). It is called "the Sufficiency" (al-Kāfiya) and "the Protection" (al-Wāqiya). It is called "the Healing Spell" (al-Ruqya) according to the hadīth: "What makes you know that it is a healing spell?"[34] It is also called "the One That Heals" (al-Rāqiya).

It is called "the Healing" (al-Shifāʾ) because it has been transmitted that Sūrat al-Fātiḥa is a cure for every ailment except death (al-sāmm).[35] Death (al-sāmm) means literally death itself. It is called "the Foundation" (al-Asās)[36] because it is the foundation of this religion called Islam.

It is called "the Light" (al-Nūr), "the Sūra of Praise" (Sūrat al-Ḥamd), and "the Sūra of Gratitude" (Sūrat al-Shukr). These are the names of this sūra, the most noble of all sūras in the Qur'ān.

The Messenger of Allah was asked: "Which of the Qur'ān is most excellent?" The people replied: "Allah and His Messenger know best." He said: "Sūrat al-Fātiḥa."[37]

It is related that al-Ḥasan ibn ʿAlī, may Allah honor his face, fell severely ill. The Prophet ﷺ grieved for him. Gabriel descended, upon him be peace, and said: "Recite the sūra that contains no letter fāʾ over water to wash al-Ḥasan with it; by this he shall be cured of his illness." The Prophet searched and found that Sūrat al-Fātiḥa contained no letter fāʾ, because the letter fāʾ is a harbinger of separation (al-firāq).[38]

The Prophet recited the sūra over the water and washed al-Ḥasan with it. It was as though he had been freed from a bond. The Messenger of Allah said: "It is a healing from every ailment except death."

A group of the Prophet's companions traveled and stopped in a settlement of the Arabs. They asked for supper but were refused food in their miserliness. During the night, a serpent bit the settlement's chief. They came to the travelers and asked: "Is there anyone among you who knows how to heal?" One of them said: "Yes, I can heal, but you refused us supper. We shall not heal your chief unless you pay us." They asked: "How much?" He said: "A flock of sheep." They gave him a flock of sheep. He recited Sūrat al-Fātiḥa over the chief, the poison descended, and he was healed instantly.

The man said: "I shall take this flock to the Messenger of Allah to ask him whether it is lawful or unlawful." He came to the Prophet and informed him of what had transpired. The Messenger of Allah said: "And what makes you know that it is a healing spell? Divide the flock among your companions and take a share for me."[39] Thus he understood it was lawful. For this reason, this sūra is called "the Healing Spell" (al-Ruqya).

It has been transmitted from the Messenger of Allah that Allah sent down one hundred and four books: fifty upon Sheeth ibn Adam, upon him be peace; thirty upon Idrīs (Enoch); ten upon Abraham; and ten upon Moses before the Torah, as well as the Torah, the Psalms, the Gospels, and the Criterion.[40]

All these books were collected into the Four (the Torah, Psalms, Gospels, and Qur'ān). These Four were collected into the Criterion (the Qur'ān). And the entire Qur'ān is collected into Sūrat al-Fātiḥa. Thus, whoever recites Sūrat al-Fātiḥa has recited the entire Qur'ān, has recited the Four Books, and has recited all the heavenly scriptures.[41] It encompasses all the Qur'ān. The Qur'ān contains nine types of content:

The art of praise—you find in the Qur'ān verses praising Allah abundantly and extolling Him. The art of promise and warning. Within the Qur'ān you find both law (sharīʿa) and mystical truth (ḥaqīqa). Within it you find supplication, narrative accounts of those before us, admonition and remembrance, reports and tawhīd (testimony of divine unity). "All praise belongs to Allah"—this encompasses all that is due to Allah in praise and gratitude throughout the Qur'ān. Every eulogy and laudation of Allah is absorbed within "All praise belongs to Allah." "Lord of the worlds"—this is tawhīd. "The Merciful, the Compassionate"—this is promise. "Master of the Day of Judgment"—this is warning.

"You alone we worship"—this is law (sharīʿa). "You alone we call upon for aid"—this is mystical truth (ḥaqīqa). "Guide us to the Straight Path"—this is supplication. "The path of those upon whom You have bestowed Your grace"—this is narrative. "Not the path of those upon whom rests wrath, nor of those who go astray"—this is admonition and remembrance.

Thus all nine dimensions of the Qur'ān are contained within Sūrat al-Fātiḥa.[42]

Allah has mentioned five of His names in al-Fātiḥa, Blessed and Exalted: "All praise belongs to Allah," "Allah" (a name), "Lord of the worlds" (rabb is a name), "the Merciful" (a name), "the Compassionate" (a name), "Master of the Day of Judgment" (a name). These are the foundation of five principles. Islam is built upon five [pillars]: the testimony that there is no deity save Allah.[43] The meaning of "there is no deity save Allah" is: Allah. "And the establishment of prayer"—the Lord (rabb) means the one who nurtures and reforms; the servant's prayer nurtures and reforms his faith. "The Merciful"—this is fasting, an intensive form denoting mercy. The servant reaches such compassion for the needy that he tastes the hunger the poor endure, so that he may give charity to him. This is the pillar of fasting. "The Compassionate"—this is the pillar of alms (zakāt); he has compassion for the needy and removes a portion of his wealth for them. "Master of the Day of Judgment"—this is the pillar of pilgrimage, for just as people are gathered from all corners to the place of assembly, so do they gather for the Pilgrimage.

It is understood at the beginning of al-Fātiḥa that [we] say: "All praise belongs to Allah, Lord of the worlds." For the end of al-Fātiḥa proceeds from the servant's speech, if [we] do not supply "say," then al-Fātiḥa would appear to begin with the Lord's speech and end with the servant's speech. To ensure that all of it emanates from the servant, we supply "Say": "All praise belongs to Allah, Lord of the worlds, the Merciful, the Compassionate, Master of the Day of Judgment... Guide us to the Straight Path." This entire utterance proceeds from the servant's speech, naturally.

"All praise"—praise is the eulogy of the good, whether his attribute or his act. Four kinds of praise exist: praise by the Lord for the Lord, praise by the Lord for the servant, praise by the servant for the Lord, and praise by the servant for a servant like himself. All of this is praise, whether of attribute or act, belonging to Allah.

"All praise belongs to Allah"—Paradise has eight levels, and "All praise belongs to Allah" comprises eight letters. Whoever says "All praise belongs to Allah" is worthy of the eight ranks of Paradise.[44] "Lord of the worlds"—Master of all creation. The worlds (ʿālamūn) is a collective plural, and the world is all that is other than Allah, Blessed and Exalted. It is pluralized in the masculine to encompass all created things. "The Merciful"—the Bestower of great and evident blessings. "The Compassionate"—the Bestower of subtle and hidden blessings. "Master of the Day of Judgment"—the Sovereign on the Day of Recompense. Sovereignty exists each day, but each day finds some rival to Allah's dominion in some part of the created realm. Yet on the Day of Resurrection, there is no rival to His dominion. Therefore He speaks: "To whom belongs dominion this Day?" (Q. 40:16). He receives no answer from any human, so He answers Himself: "To Allah, the One, the Irresistible" (Q. 40:16).

When the servant extolled his Lord by saying, "All praise belongs to Allah, Lord of the worlds, the Merciful, the Compassionate, Master of the Day of Judgment," he thereby merited to be addressed. The divine presence addressed him, saying: "You alone we worship, and You alone we call upon for aid." None do we worship save You; none do we call upon save You. When the servant has praised his Lord, the divine presence grants him permission: "Ask of Me whatsoever you desire." The servant then says:

"Guide us to the Straight Path"—he petitions Allah, Blessed and Exalted, for guidance to the Straight Path. The Straight Path is the path of the Prophets and Messengers. "The path of those upon whom You have bestowed Your grace"—the Prophets. Upon some of them Allah bestowed grace: "Or are they envious of people for what Allah has given them of His bounty? We gave the family of Abraham the Book and wisdom, and We gave them a great kingdom" (Q. 4:54). Upon some of them Allah sent trial with the gravest afflictions. Had it said "the path of those whom You tried" or "the path of those who were slain" or "the path of those who were slaughtered," the servant would have feared. But in kindness to the servant, to encourage him, and to gladden his heart, it says "the path of those upon whom You have bestowed Your grace"—not all the Prophets receive grace; some are tried with the severest trials. "Among the Prophets and the truthful, the martyrs, and the righteous, and how excellent are those as companions!" (Q. 4:69).

"Not the path of those upon whom rests wrath"—it is related from the Messenger of Allah that these are the Jews, and the Qur'ān describes them as those upon whom wrath has descended. The Jews are those who possessed knowledge yet did not act upon it; therefore, wrath descended upon them. "Nor of those who go astray"—it is related from the Messenger of Allah that these are the Christians.[45] The Christians strayed from the way; they knew it not. They knew nothing—they were ignorant, so much so that in their profound ignorance they made a servant a lord. The Jews possessed knowledge but did not act upon it; the Christians were merely ignorant. "Not the path of those upon whom rests wrath, nor of those who go astray. 'Āmīn' is not from the Qur'ān; rather, it is the seal of Allah, Blessed and Exalted, like the seal with which a king stamps his correspondence."[46]

Sūrat Al-Baqara: The Cow

Sūrat al-Baqara comprises two hundred and eighty-six verses.

"In the name of Allah, the Merciful, the Compassionate. Alif. Lām. Mīm."[71] Allah knows best His intention. "That is the Book, in which there is no doubt" (Q. 2:2)—This Book which Muhammad ﷺ recites is without doubt sent down from Allah, Blessed and Exalted. There is no doubt regarding this. Even if Abū Jahl and his like expressed doubt, they are fools and madmen lacking intellect. Their doubt is as nothing; doubt itself renders void the doubting. The sun is the sun even if the blind perceive it not; honey is honey even if the sick taste it not. The Qur'ān is without doubt even if the foolish doubt it, for it came with overwhelming proofs and decisive arguments that it comes not from any save Allah, Blessed and Exalted.

"A guidance for those who fear [Allah]"—a guide for the wayfaring toward godwariness. This Book guides Allah thereby all whom He decreed in eternity to be journeying toward godwariness. "Those who believe in the unseen"—these are they who believed in what remained hidden from them. The unseen takes two forms: the unseen that lies hidden from you—the Paradise and the Hellfire, the angels, the houris, the resurrection and what lies beyond it. All of this lies hidden from you, yet you believed in it. And the unseen from which you yourself are hidden—this is the divine presence, Blessed and Exalted. You say it is hidden; rather, it is manifest, nearer to you than all else. If you do not find it, you yourself are the hidden one, not it. "Those who believe in the unseen." "And establish the prayer"—they perform the prayer in its completeness. "And from what We have provided for them, they spend"—they expend of what We have provided.

"And those who believe in what has been sent down to you"—which is the Qur'ān—"and what was sent down before you"—Faith in what was sent down before the Messenger does not benefit unless one believes in what was sent down to the Prophet ﷺ. Therefore, whoever believes in all the Prophets yet disbelieves in the Prophet of his time is a disbeliever. Similarly, whoever believes in all the saints yet disbelieves in the perfected one of his age is severed from Allah, Blessed and Exalted. Faith in what was sent down before you avails only when coupled with faith in what was sent down to you, and faith in what was sent down before you. "And in the Hereafter they have certainty"—they are certain of the Hereafter.

"Those are upon guidance from their Lord"—the guidance we requested in al-Fātiḥa, these who were described with these attributes found it. "And those—they are the successful"—the cutoff-assured regarding their victory, certain of their salvation from the Fire and their entry into eternal Paradise.

The sūra opens with four verses about believers, two verses about disbelievers, and thirteen verses about the hypocrites. Then it calls the servants to divine unity, belief in His Messenger, Paradise and the Hellfire. Then it addresses the Children of Israel in half the sūra. Then it presents the jurisprudence of the religion: "Prescribed for you in retaliation is life" (Q. 2:178). The four attributes at the beginning of the sūra correspond to the four Rightly-Guided Caliphs. First mentioned is "a guidance for those who fear [Allah]"—godwariness (taqwā) is the attribute of Abū Bakr al-Ṣiddīq, may Allah be pleased with him. "And those saved from it is the one who spends in charity to purify himself" (Q. 92:18)—this verse was revealed regarding Abū Bakr by agreement.

Faith in the unseen is the attribute of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him. When ʿUmar embraced Islam, Gabriel descended upon the Messenger saying: "The Messenger has sufficiency in Allah and in those believers who follow him" (Q. 8:64). Faith is ʿUmar's attribute. "And establish the prayer"—this is the attribute of ʿUthmān, may Allah be pleased with him. "Is one who is devoutly obedient during the night hours, prostrating and standing" (Q. 39:9)—this verse was revealed regarding ʿUthmān. He would stand through the night with the Qur'ān.

"And from what We have provided for them, they spend"—this is the attribute of ʿAlī ibn Abī Ṭālib, may Allah honor his face. He hired himself out in a Jewish orchard and worked until he earned four dirhams. He gave one in charity publicly, one in secret, one by night, and one by day.[47] Expenditure is the attribute of ʿAlī, may Allah honor his face. All who are adorned with these attributes stand beneath the banners of these four on the Day of Resurrection. Expenditure increases the servant's wealth and does not diminish it.[48] "Every sunrise comes with two angels at its side, one saying: 'O Allah, grant the spender a worthy replacement,' while the other says: 'O Allah, bring loss to the hoarder.'"[49]

It is related that a servant of Allah asked a Prophet to beseech Allah to grant him wide provision. The Prophet prayed to Allah, Blessed and Exalted, and Allah answered his prayer. Allah said: "Inform My servant that I have divided his lifespan into two halves: one half poverty, one half wealth. Let him choose which shall come first." That Prophet called the man and informed him. The man consulted his wife. She said: "Tell him that the wide provision should come to you now."

The man said to her: "Poverty after wealth is exceedingly difficult." She said: "Do not disobey me; seek wealth now only." He came to that Prophet and said: "Let the wealth come to me now." The wealth came to him. His wife said to him: "If you stitch a garment for yourself, give a garment in charity to the poor. If you buy food for yourself, buy the like of it in charity to the poor. If you build a house, build one like it for the poor. If you buy a mount, do likewise for the poor. Whatever you do for yourself, do the like of it for the destitute." He acted thus, and what he had increased until half his lifespan had passed. Then Allah revealed to the Prophet: "I had decreed his lifespan half poverty and half wealth, but I found him grateful. So I decreed his entire lifespan wealth; he shall never know poverty."[50]

Thus expenditure diminishes not the provision. The Messenger of Allah said: "Upon every joint of the child of Adam there is due a charity each day."[51] The human comprises joints numbering the days of the year—three hundred and sixty-five parts. For each part, you must bestow a charity each day. The people asked: "O Messenger of Allah, who is capable of this?" He replied: "Commanding good is charity, two units of prayer is charity, assisting your brother in his need—whether accomplished or not—is charity, and gladdening hearts with all kindnesses. Allah perfects these charities with them."

O Allah, bless our master Muhammad and grant him peace.

O Allah, bless our master Muhammad, the opener of what was closed, the sealer of what preceded, the helper of the truth through truth, and the guide to Your Straight Path. We ask Allah, Blessed and Exalted, to grant us and you understanding of this Book and to act upon it, and to perfect for us this action just as He began it for us, through the intercession of the Messenger of Allah ﷺ. Write us in the register of the fortunate in this world and the next. O Allah, bless our master Muhammad and grant him peace.

O Allah, bless our master Muhammad and grant him peace.