The Story of the People of the Trench, the People of al-Ukhdud, the Noble Quran, Surah al-Buruj, English Translation

 

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

85:1 By the sky with the constellations, 

85:2 by the promised day, 

85:3 by the witness and the witnessed,

85:4 cursed were the people of the trench, 

85:5 the fire abounding in fuel, 

85:6 when they sat by it, 

85:7 and they witnessed what they did against the believers. 

85:8 And they resented them only because they believed in Allah, the All-Mighty, the Praiseworthy. 

85:9 to whom belongs the kingdom of the heavens and the earth, and Allah is Witness over everything. 

85:10 Indeed, those who persecute the believing men and women and repent not – theirs will be the torment of Hell and theirs will be the burning torment. 

85:11 Indeed, those who believe and do righteous deeds – theirs will gardens beneath which rivers flow. That is the supreme success.

85:12 Indeed, the grip of your Lord is severe.

85:13 Indeed, it is He who originates and brings again.

85:14 and He is the All-Forgiving, the All-Loving, 

85:15 Lord of the Throne, the All-Glorious, 

85:16 Doer of whatever He wills. 

85:17 Has the story of the hosts reached you,

85:18 Pharaoh and Thamud? 

85:19 Yet those who disbelieve persistently deny, 

85:20 and Allah is behind them, encompassing. 

85:21 Nay, it is a Glorious Quran,

85:22 in a Preserved Tablet.

Suhaib, may Allah be pleased with him, said, 

Messenger Muhammad [ Peace be upon him] said, ‘There was a king who had a magician. The magician came to the king and said, ‘I have become old and may die. Thus, send me a boy whom I will teach magic.’

Therefore, the king sent the magician a boy to teach him magic. The boy used to go to the magician and pass by a monk on his way to the magician. Whenever the boy passed by the monk, he would listen to his speech and admire it. And when he came to the magician, he would beat him, saying, ‘What delayed you?’ Similarly, when the boy returned to his family, they would beat him, saying, ‘What delayed you?’ 

Thus, the boy complained to the monk. The monk said to him, ‘If the magician asked you ‘what delayed you?’ You should say, ‘My family delayed me.’ If your family asked you ‘what delayed you? ‘You should say, ‘The magician delayed me.’ The boy did as the monk told him.

Then one day while the boy was walking, a huge beast was on the road, preventing the people from passing. Therefore, the boy said, ‘Today I shall know whether the condition of the magician or the monk is loved by Allah.’ Then he took a stone and said, ‘O Allah, if the condition of the monk is loved to You than that of the magician, I shall throw the stone to kill the beast so that the people can cross the road.’ Then he threw the stone at the beast. It killed the beast and the people could cross the road.

 The news reached the monk and when the boy came to him, he said to the boy, ‘You are better than me. If you are afflicted, do not tell anyone about me.’ 

The boy used to treat congenital blindness, leprosy, and other diseases. The king had a courtier who became blind. He was told that there was a boy who could treat congenital blindness, leprosy, and other diseases. He was advised to go to him and take some gifts to him. The courtier went to the boy and said, ‘O boy, if you treat me, all these gifts will be yours.’

The boy said, ‘I cannot cure you, but only Allah can cure you. If you believe in Allah’s Oneness, I shall pray to Allah to cure you.’

The courtier believed in Allah’s Oneness and Allah cured him from blindness.

Later, the courtier went to the king and sat with him just as he used to sit before.

The king said to him, ‘Have you not been blind?’

The courtier said, ‘Yes.’ 

The king said, ‘Who gave you back your sight?’

The courtier said, ‘My Lord, Allah.’

The king said, ‘Do you have a god other than me?’

The courtier said, ‘Yes, my Lord and your Lord, Allah.’

Then, the king tortured the courtier and forced him to tell him about the boy. 

Then he tortured the boy and forced him to tell about the monk.

Thus, the monk was brought to the king, who commanded him to renounce his faith, but he refused to do so. 

Thus, the king commanded that a saw be put in the middle of his head and the monk was killed. 

Then the courtier was brought and the king commanded him to renounce his faith, but he refused to do so. 

Thus, the king commanded that a saw be put in the middle of his head and the courtier was killed. 

Then the king said to the boy, ‘You shall renounce your faith or else I will kill you.’ But, the boy refused. 

Then the king commanded his men to take the boy to a mountain peak. He told them to release the boy if he renounces his faith otherwise throw him from the top of the mountain and kill him. 

When they took the boy to the mountain peak, they fell and died. 

Then the boy went to the king, who asked him about his men. The boy said, ‘Allah protected me from them.’

Then the king commanded his men to take the boy on a boat. In the middle of the sea, they should ask him to renounce his faith. If he renounces his faith, they should release him otherwise throw him in the sea and let him drown.

Thus, the king’s men took the boy to the sea. When they were in the middle of the sea, the boy said, ‘O Allah, protect me from them.’ Thus, the boat capsized and they drowned. 

Then, the boy returned to the king, who asked him, ‘Where are my men?’ 

The boy said, ‘I prayed to Allah and He protected me from them.’

The king said, ‘I shall kill you.’

The boy said, ‘You cannot kill me until you do as I order you to do.’

The boy said to the king, ‘Gather the people in a place. Then, crucify me, and then take an arrow from my quiver and shoot it saying, ‘By the name of the Lord of this boy.’ If you do so, you can kill me.’

The king gathered the people in a place, crucified the boy, took an arrow from his quiver, and shot him saying, ‘By the name of the Lord of this boy.’

The arrow hit the boy in the temple. The boy put his hand over his temple and then died.

The people proclaimed, ‘We believe in the Lord of the boy.’

Then it was said to the king, ‘Do you know what you did? What you feared happened. The people believed in the Lord of the boy.’

Then the king commanded that trenches be dug on the roads and that fires be kindled in them.

The king said, ‘If the people renounce their belief in the Lord of the boy, release them otherwise throw them in the fires.’

The king’s men threw the believers in the fires. Then a woman came carrying her baby. When they were about to throw her in the fire, she feared and hesitated, but her baby said to her, ‘O mother, ‘Go ahead. You are following the truth.’ Thus, she threw herself in the fire [Jama al-Bayan, Tafsir at-Tabari, 275/24]. 

 

The Noble Quran: Tafsir of Surah al-Fatihah [Part 2]

Q. 1:6 Guide us to the straight path.

After mentioning that worship is due to Allah alone and that He must be asked for help, asking Allah to guide the slaves to the straight path is mentioned. That is because by being guided to the straight path worship is valid. On the other hand, being not guided to the straight path deprives the slaves of achieving their goals. 

Our Lord, guide us to the straight path and make us firm on it so that we do not deviate. Following the straight path leads to attaining the happiness of this life and the Hereafter while being deprived of following it leads to loss in this life and the Hereafter. 

This invocation indicates the most sublime etiquette. That is because Allah’s slaves humbly ask Allah to guide them to the straight path, leading to what pleases Him, after they acknowledge that He alone deserves worship and all praise and that He is the Lord of all created things, who has authority over them in this life and the Hereafter. Furthermore, this invocation comes after confirming and acknowledging that Allah deserves worship, which is the most refined manner when asking for help and assistance.

The scholars elaborate on talking about the intended meaning by the straight path. Their opinions can be summarized as follows: 1) It is the Quran. 2) It is Islam. 3) It is the path leading to Islam. 4) It is the path leading to Paradise. Someone may say, ‘Why do Muslims ask Allah to guide them to the straight path while they follow it? 1) They ask Allah to follow the straight path. 2) They ask Allah to make them firm on the straight path. 3) They ask Allah to increase them in guidance [Zad al-Masyr fi Ilm at-Tafsir].

An-Nawas bin Sama’n, may Allah be pleased with him, reported that Messenger Muhammad said, ‘Allah has cited an example for the straight path. On the path’s sides, there are open doors that have curtains, hanging down therefrom. At the top of the path, there is a caller saying, ‘O people, go over the path and do not deviate. There is another caller over the path, saying to whoever wants to open a door, ‘Woe to you! Do not open the door. If you open it, you will go over it.’ The path is Islam. The two walls on the sides of the path are Allah’s limits that He has commanded to observe. The open doors are Allah’s prohibitions. The caller on top of the path is the Quran and the caller over the path is fear of Allah in every Muslim’s heart [Musand Imam Ahmad].’

Q.1:7 The path of those You have blessed, not of those who have incurred wrath, nor of those who have gone astray.

This ayah defines what the straight path is. The ayah does not say the path of the prophets or the righteous; rather it says, ‘the path of those You have blessed.’ It says so to indicate that following the straight path is a great blessing. Verily, following the path that pleases Allah is the greatest blessing. 

The ayah mentions the path of those You have blessed, but it uses the passive when referring to those who follow the path of misguidance. It says, ‘… not of those who have incurred wrath…’ This implies a good manner. When one refers to acts of blessings and bounty, he should attribute them to Allah. On the other hand, he should refrain from doing so when referring to acts of punishment and affliction though Allah is the One, who punishes and afflicts. 

The straight path is the path of those whom Allah blessed by guiding them to worship Him alone, obey His commands, and avoid His prohibitions. They are the prophets, the truthful, righteous, and the martyrs. Allah says, [Whoever obeys Allah and the Messenger - they will be with those whom Allah has blessed, of the Prophets, the truthful, the martyrs, and the righteous. What excellent companions they are!] [Q 4:69]

[…not of those who have incurred wrath, nor of those who have gone astray.]

Those who have incurred wrath are the corrupt, who know the truth but reject it out of stubbornness and denial, and those who have gone astray are the ignorant, who fail to know the right path.

Those who have incurred wrath are the Jews, and those who have gone astray are the Christians. Adi bin Hatim, may Allah be pleased with him, said, I asked Prophet Muhammad about those who have incurred wrath. He said, ‘They are the Jews.’ And I asked him about those who have gone astray, he said, ‘They are the Christians [Jama al-Bayan, Tafsir al-Tabaru].’

It is recommended to say ‘amen’ after finishing reciting surah al-Fatihah. It means: our Lord accept our invocation. 

Learned Lessons from Surah al-Fatihah 

• Confirming that absolute praise is due to Allah alone.

• Allah, Exalted be He, deserves all praise for His countless blessings.

• Allah is the Creator of all that exist.

• Confirming that Allah is the Master and the Owner of this universe. He is the Master of the Day of Judgment, on which no one can claim any ownership. 

• Confirming that Allah will resurrect people on the Day of Judgment for reckoning.

• Man must obey Allah and avoid disobeying Him since there will come the Day of Judgment, on which he will be recompensed for all his deeds, good or evil.

• It is obligatory to worship Allah alone and seek help from Allah alone.

• After asking Allah for help to worship Him, the believer should ask Allah to guide him to the straight path. To worship Allah sincerely, the slave needs help from Allah and to guide him to follow the straight path, which is Islam.

• There are two kinds of paths. The straight path, which is following the truth that pleases Allah, and a cooked path, which is following the path of misguidance. 

• It is beneficial to give details after giving a summary. First, the ayat mention the straight path. Then, the straight path is defined, i.e. the path of those whom Allah blessed among the Prophets, the truthful, the martyrs, and the righteous. This type of style makes the listener long to know the details after he knows the summary of something. 

• Allah is the Giver of all blessings.

• People are divided into three categories: those whom Allah has blessed, those who have incurred the wrath, and those who have gone astray. 

• Ignorance and stubbornness are causes of deviation from the straight path. 

• The path of happiness is to obey Allah and the path of misery is to disobey Allah.

The Noble Quran, Surah al-Fatihah, English Translation
 The Noble Quran: Introduction to Surah al-Fatihah [Part 2] Virtues of Surah al-Fatihah
The Noble Quran Surah ar-Ra’d : Translation and Tafsir 

The Noble Quran: Tafsir of Surah al-Fatihah [Part 1]

 

Q. 1:1 In the name of Allah, the Giver of Mercy, the Most Merciful.

Q. 1:2 All praise is due to Allah, the Lord of the worlds. 

Q. 1:3 The Giver of Mercy, the Most Merciful.

Q. 1:4 The Master of the Day of Judgment.

Q. 1:5 You alone we worship and You alone we ask for help.

Q. 1:6 Guide us to the straight path.

Q.1:7 The path of those You have blessed, not of those who have incurred wrath, nor of those who have gone astray.

Why Surah al-Fatihah is Written at the Beginning of the Quran

Allah, Exalted be He, begins His Book with surah al-Fatihah because it encompasses all goals of the Quran and it summarizes all details mentioned in the Quran. This indicates excellent commencement. These are the most important goals of surah al-Fatihah: 1) Defining who is the Creator, Allah. 2) Defining the path of worship. 3) Showing conditions of people throughout the path of worship. 

Tafsir

Q. 1:1 In the name of Allah, the Giver of Mercy, the Most Merciful.

Allah is a proper noun referring to the self of the Creator, God. It refers only to Allah and no one shares this name with Him. Allah is the greatest name of the Creator, God, which encompasses all attributes of perfection. 

[In the name of Allah…], ‘bism-Allah…’ I begin reciting the Quran by mentioning Allah’s name and seeking His help. 

Beginning surah al-Fatihah by mentioning Allah’s name implies an instruction to Messenger Muhammad and his followers to begin all their deeds and statements by mentioning it. 

[The Giver of Mercy…], ‘ar-Rahman.’ It is one of Allah’s names. It means that Allah is characterized by comprehensive mercy. His mercy encompasses all creatures. 

[… the Most Merciful.], ‘ar-Rahim.’ It is one of Allah’s names. It means that Allah grants His mercy to whomever He wants of His creatures. 

‘Ar-Rahman and ar-Rahim’ are derived from ‘rahma,’ mercy. They are names of Allah that refer to Allah’s self and that He is characterized by mercy. 

Is al-basmalah [In the name of Allah, the Giver of Mercy, the Most Merciful.] an ayah from surah al-Fatihah? [Tafsir of al-Fatihah wa-Baqarah, Sheikh Muhammad al-Uthaymeen]

The scholars disagree on whether al-basmalah an ayah from surah al-Fatihah or not. Some scholars say that it is an ayah from surah al-Fatihah, and believe that the prayer is invalid without reciting it because it is an ayat from surah al-Fatihah.

Other scholars maintain that al-basmalah is not an ayah from surah al-Fatihah. They believe that it is an independent ayah of the Quran, which is the correct opinion. The proof supporting this opinion is that the prophetic narration reported by abu Hurairah. It says, ‘The prayer is divided between Me and My slave into two halves. And My slave will attain what he asks for. When the slave says, [All praise is due to Allah, the Lord of the worlds.], Allah says, ‘My slave has praised Me.’…’ [Tafsir of al-Fatihah wa-al-Baqarah, Sheikh Muhammad al-Uthaymeen]. Al-basmalah is not mentioned in this narration, which is proof that it is not an ayah from surah al-Fatihah.

Another proof is the context of surah al-Fatihah. The scholars unanimously agree that surah al-Fatihah contains seven ayat. The first three ayat are for Allah. They are the following: [All praise is due to Allah, the Lord of the worlds. The Giver of Mercy, the Most Merciful. The Master of the Day of Judgment.] The second half contains four ayat. They are the following: [You alone we worship and You alone we ask for help. Guide us to the straight path. The path of those You have blessed; not of those who have incurred wrath, nor of those who have gone astray.]

Q. 1:2 All praise is due to Allah, the Lord of the worlds. 

[All praise is due to Allah…] Allah, Exalted be He, instructs His slaves to praise Him. All kinds of praise are due only to Allah. It is constant praise. Praising Allah is attributing perfection to Allah alone with loving and glorifying Him. All perfection is due to Allah in His self, attributes, deeds, and statements. 

Indeed, Allah deserves all praise and thank. He has given His slaves countless blessings. Allah has taught His slaves how to worship and obey Him. He has provided them with sustenance without which they can never live. Allah has also shown His slaves means leading to eternal bliss in Paradise. Verily, all praise and thank are due to Allah alone. 

Abdul Allah bin Abbas said, ‘Praise is to thank Allah, acknowledging His blessings, guidance, etc [Tafsir al-Tabari].’

[…the Lord of the worlds.] Rabb, translated to the Lord, refers to Allah. It means that Allah is the Creator, the Master, and the Sustainer of His creatures. When the word rabb is used with the definite article ‘ar, ar-Rabb, it refers only to Allah. In other cases, when the context makes it clear to whom the word refers something, it means the master of that thing, e.g. the rabb of the house, i.e. the master of the house. 

[… the Lord of the worlds.] Rabb-al-‘lamin, translated to the words, refers to all existing things except Allah, Exalted be He. They are called so because their existence denotes that there is a Creator, who created them, that He is able, wise, merciful, etc. Abdul Allah bin Abbas said, ‘All praise is due to Allah, who created all creatures, the heavens, the earth, what is thereon, what is between them, what is known, and what is unknown [Tafsir al-Tabari].’

In sum, the ayah confirms that absolute praise is due to Allah alone, the Lord of the worlds. Indeed, Allah is the Giver of all blessings.

Q. 1:3 The Giver of Mercy, the Most Merciful.

The previous ayah mentions that Allah is the Lord and the Master of all that exist. He is the only God that has absolute authority over the creatures. This may give rise to fear of Allah. Therefore, the following ayah mentions that Allah is characterized by mercy to remove that feeling, and inform Allah’s slaves that Allah’s Lordship is based on His comprehensive mercy. Verily, Allah has created and provided them out of His mercy, and He will resurrect them for reckoning on the Day of Judgment by His mercy. This motivates the slaves to worship and praise Allah with reassured hearts and happy souls. This will also guide them to build their lives on mercy and kindness, not on tyranny and injustice.

Q. 1:4 The Master of the Day of Judgment.

Allah, Exalted be He, mentions that He alone deserves all praise because He is the Creator and Giver of all blessings to His slaves and that He is merciful in the previous part. This may make some people indulgent depending on Allah’s kindness and mercifulness. Thus, the following ayah mentions that Allah is the Master of the Day of Judgment so that people become careful not to disobey Allah since there will come a day on which they will be recompensed for their deeds. 

The fact Allah is the Master of the Day of Judgment does not negate that He is the Master of all days. However, on the Day of Judgment, no one can claim any ownership or power, and all authority and power will only belong to Allah. Thus, the ayah mentions that Allah is the Master of the Day of Judgment. 

Q. 1:5 You alone we worship and You alone we ask for help.

The previous ayat confirms Allah’s Lordship and mercy. Then this ayah establishes the fact that Allah alone deserves worship.

Our Lord, You alone we humiliatingly worship. Verily, You have generously granted us blessings and Your mercy have encompassed us. We worship You alone and ask You to help us to obey and facilitate all our affairs. We will never ask help from anyone but You as You alone deserves complete worship and obedience. You are the Able, the All-Knowing, and nothing is hidden from You. Abdul Allah bin Abbas said, ‘Gabriel said to Messenger Muhammad, ‘O Muhammad, say, ‘[You alone we worship.] You alone we worship, fear, and hope for help, O our Lord, not from anyone else [Tafsir al-Tabari].’

Worship includes doing all things that Allah has commanded His slaves to do and avoiding all things that Allah has prohibited His slaves to do.

The ayat says, ‘You alone…’ to indicate that worship is due to Allah alone. Moreover, worship is mentioned before seeking help because the former is the means to achieve the latter, and the slaves cannot worship Allah properly except by His help and guidance. Furthermore, the ayah does not mention what are the things that they need help with to include all the righteous deeds that they want to do.

The Noble Quran, Surah al-Fatihah, English Translation
Introduction to Tafsir
The Noble Quran Surah an-Nahl : Translation and Tafsir

The Noble Quran: Introduction to Surah al-Fatihah [Part 3] Virtues of Surah al-Fatihah

 

Number of Ayat of Surah al-Fatihah

The scholars unanimously agree that surah al-Fatihah contains seven Ayat.  However, they differ about which ayah is number seven. Some scholars maintain that the first ayah is ‘In the name of Allah…,’ and ‘The path of those You have blessed…,’ is ayah number seven. Other scholars believe that ‘In the name of Allah…’ is not ayah in surah al-Fatihah and that ‘The path of those You have blessed’ [6], not of those who have incurred wrath, nor those who have gone astray.’ [7] are two Ayat. And Allah knows best. 

Period of Revelation

Most scholars maintain that surah al-Fatihah was revealed in al-Mecca. This the most correct opinion. Allah says, interpretation of meaning, [Indeed, We have given you the seven oft-repeated ayat and the Glorious Quran.] [Surah al-Hijr: 87] The scholars unanimously agree that surah al-Hijr was revealed in Mecca. It mentions that Allah has given Messenger Muhammad the seven oft-repeated ayat, which is surah al-Fatihah. This supports that surah al-Fatihah was revealed in Mecca. 

Topics Discussed Surah al-Fatihah

Surah al-Fatihah mentions the main goals of the Quran. Some of its topics are the following:

1. Godhood: It includes the three types of Godhood, i.e. Oneness of worship (Tawheed al-Uluhiyah), Oneness of Lordship (Tawheed ar-Rububiyah), and Oneness of Names of Attributes (Tawheed of al-Asma’ wa-as-Sifat). It is found in these ayat: [All praise is due to Allah, the Lord of the worlds. The Giver of Mercy, the Most Merciful.] 

2. Surah al-Fatihah mentions the Day of Judgment. When Allah will recompense people for what they did in the worldly life. It is found in this ayah: [The Master of the Day of Judgment.] 

3. Surah al-Fatihah refers to worshipping Allah alone, which includes all rituals of worship, e.g. prayer, Zakat, Hajj, and commanding what is good and forbidding what is evil. It is found in this ayah: [You alone we worship.]    

4. Seeking help from Allah alone in all matters. Allah alone can help His slaves. It is found in this ayah: [You alone we ask for help.]

5. Abiding by the requirements of the straight path after following it is a great bounty that Allah grants to His sincere slaves. The straight path is a comprehensive concept that includes all that Allah commands through His prophets and messengers, from Prophet Adam to Prophet Muhammad. This is found in this ayah: [Guide us to the straight path.]

6. The path of the sincere slaves of Allah is the path of those Allah has granted bounty. It is the path of Allah’s prophets, the truthful slaves, the martyrs, and the righteous. This path encompasses the beliefs of those Allah has granted His bounty, their methods of inviting people to the straight path, learned lessons from their stories, and their excellent biographies that will remain beacons throughout ages. 

7. Surah al-Fatihah refers to the path of those who have incurred Allah’s wrath and those who have gone astray. They are two human models. The first one has known the truth and then deliberately avoids it because of envy or whims. The second model has gone astray and has not known the path of the truth. Some of them lose their ways in the labyrinth of human ideas, and others deviate from the straight path.

Examining the goals of surahs revealed in Mecca, we find that they discuss Allah’s Oneness, the Day of Judgment, prophethood, and ethics. Similarly, surahs revealed in al-Madinah discuss principles of building Islamic society, legislation, and rules related to worship and transactions, and regulations aim at protecting Islamic society from its enemies, deviations, and wrongdoings. All these goals are found in the topics mentioned in surah al-Fatihah. This may help us understand why it is described as the mother of the Book and the Quran. Indeed, surah al-Fatihah is like a mother that gives birth to offspring that multiplies and proliferates. All descendants trace their origins to their mother. Similarly, all goals of the Quran are found in the main topics mentioned in surah al-Fatihah. 

The Noble Quran, Towards Understanding the Quran, Surah al-Fatihah
The Noble Quran Surah ar-Ra’d : Translation and Tafsir
The Noble Quran, Surah an-Nahl Ayah 97, Happy Life
 

The Noble Quran: Introduction to Surah al-Fatihah [Part 2] Virtues of Surah al-Fatihah

 

1. Surah al-Fatihah is the greatest surah in the Quran. 

2. There is no surah similar to surah al-Fatihah in the former divine Scriptures. Abu Hurairah, may Allah be pleased with him, reported that Messenger Muhammad called Ubayy bin Ka’b while he was praying. However, Ubayy did not respond and finished his prayer quickly. Then he went to Messenger Muhammad and greeted him saying, ‘Peace be upon you, O Messenger of Allah.’ Messenger Muhammad said, ‘And upon you. What prevented you from responding to me when I called you?’ Ubayy said, ‘O Messenger of Allah, I was praying.’ He said, ‘Have you not heard this ayah: [O you who believe, obey Allah and the Messenger when he calls you to what gives you life.] [Q. Surah al-Anfal:24].’ Ubayy said, ‘I heard it, O Messenger of Allah. I promise you I will not do so again.’ Then Messenger Muhammad said, ‘Would you like that I teach you a surah the like of which has neither revealed in the Torah, nor the Psalms, nor the Gospel, nor the Quran?’ Ubayy said, ‘Yes, O Messenger of Allah.’ Messenger Muhammad said, ‘I hope that you will not go out through this door before you learn it.’ Then Messenger Muhammad held my hand and kept talking to me. I feared that he might reach the door before he finished his conversation. When he was close to the door, I said, ‘O Messenger of Allah, what is the surah that you have promised me to teach me.’ He said, ‘What do you recite in the prayer?’ I recited surah the Mother of the Quran to him.’ Thereupon, Messenger Muhammad said, ‘By the One in whose Hands my soul is, Allah has never revealed in the Torah, nor the Gospel, nor the Psalms, nor the Quran like it. It is the seven oft-repeated Ayat [Musand Imam Ahamd].’

3. Surah al-Fatihah is light. Imam Muslim narrated in his Sahih, ‘Rejoice at two lights that you have been given, which they were not given to any prophet before you. They are the Opening of the Book and the concluding Ayat of surah al-Baqarah. You will not recite a letter therefrom, but you will be rewarded for it [Musand Imam Ahamd].’

4. Surah al-Fatihah is a Ruqya (supplication by using ayat from the Quran, authentic prophetic supplication for warding off harm and diseases). Abu Sa’id al-Khudri, may Allah be pleased with him, said, ‘We were on a journey and dismounted at a place. Then a slave girl came to us and said, ‘The chief of this tribe has been stung by a scorpion. Our men are not present. Is there anybody among you who can treat him by reciting some ruqya?’ Then a man, whom we thought that he could not treat by using ruqya, went with her. He treated him with a ruqya and the chief was cured. Then the chief gave him thirty sheep and gave us milk to drink as a reward. When the man returned, we said to him, ‘Did you know how to treat with ruqya?’ He said, ‘No, but I only treated him by reciting surah the mother of the Book.’ Then we said, ‘Do not do anything until we meet Messenger Muhammad and ask him.’ When we reached al-Madinah, we told Messenger Muhammad about the matter. He said, ‘How did you know that surah al-Fatihah could be used as a ruqya? Distribute the reward among you and give me a share thereof [Sahih al-Bukhari].’

5. The prayer of a person, who does not recite surah al-Fatihah, is deficient. Abu Hurairah, may Allah be pleased with him, reported that Messenger Muhammad said, ‘Whoever prays a prayer without reciting the Mother of the Book, then his prayer is deficient.’ He repeated so thrice. It was said to abu Hurairah, ‘We just pray behind the imam.’ He said, ‘Recite it within yourself. I heard Messenger Muhammad say, ‘Allah, Exalted be He, says, ‘The prayer is divided between Me and My slave into two halves. And My slave will attain what he asks for. When the slave says, [All praise is due to Allah, the Lord of the worlds.], Allah says, ‘My slave has praised Me.’ When the slave says, [The Giver of Mercy, the Most Merciful.], Allah says, ‘My slave has extolled Me.’ When the slave says, [The Master of the Day of Judgment.], Allah says, ‘My slave has glorified Me.’ When the slave says, [You alone we worship and You alone we ask for help. ], Allah says, ‘This is between Me and My slave and My slave will attain what he asks for.’ When the slave says, [Guide us to the straight path. The path of those You have blessed, not of those who have incurred wrath, nor those who have gone astray.], Allah says, ‘This is for My slave and My slave will attain what he asks for [Sahih Muslim].’

The Noble Quran, Surah al-Fatihah, Tafsir ibn Kathir
The Noble Quran: Introduction to Surah al-Fatihah [Part 1]
Meaning of Isti’adha and Basmala
The Noble Quran Surah an-Nahl : Translation and Tafsir

Introduction to Tafsir of Surah al-Fatihah

Seeking Protection ‘Isti’adha’ 

An aspect of Allah’s mercy on Messenger Muhammad’s nation is that He has guided them to what brings them happiness in this world and the Hereafter. He has taught them how to seek beneficial things and counter harmful things. Satan is the greatest enemy of man. Therefore, Allah has taught Muslims how to protect themselves and their descendants from its evils. Allah has guided Muslims to seek protection from Satan’s evils by saying the ‘isti’adha.’ It is a prayer that is said to ward off Satan’s evils. 

Q 7:200 If a provocation from Satan should provoke you, seek refuge in Allah; He is the All-Hearing, the All-Seeing.

A believer should seek protection from Satan’s evils when reciting the Quran to avoid all evil suggestions and temptation of Satan that may occur when reciting the Quran. 

Q. 16:98 When you want to recite the Quran, seek refuge in Allah from the accursed Satan.

Q. 16:99 Indeed, he has no authority over those who believe and rely on their Lord.

Q. 16:100 His authority is only over those who take him as an ally and those who, because of him, worship other gods besides Allah.

Surah al-Fatihah is the only surah of the Quran that Islam has commanded Muslims to recite in every prayer and every raka’ ‘a unit or part of a prayer.’ Thus, its memorization has become easy for every believer. 

Names of Surah al-Fatihah

When something has many names, it denotes its nobility. Surah al-Fatihah has many names, some of which are confirmed by authentic reports and some are inferred from what has been said about it.

Al-Fatihah (The Opening of the Book)

Abdul-Allah bin Abbas, may Allah be pleased with him, reported that while Gabriel was sitting with Prophet Muhammad, he heard a creaking sound above him. He lifted his head and said, ‘This is a gate opened in heaven today that had never been opened before.’ Then an angel descended through it. He said, ‘This is an angel, who came down to the earth and he had never come down before.’ Then the angel greeted Prophet Muhammad and said, ‘Rejoice at two lights that you have been given, which they were not given to any prophet before you. They are the Opening of the Book and the concluding Ayat of surah al-Baqarah. You will not recite a letter therefrom, but you will be rewarded for it [Sahih Muslim].’ 

The Mother of the Book

Surah al-Fatihah is called the mother of the Book because it is the first surah written in the Quran and it is recited at the beginning of every prayer. Abu Hurairah, may Allah be pleased with him, reported that Messenger Muhammad said, ‘[All praise is to Allah, the Lord of the worlds.] the Opening of the Quran, the mother of the Book, and the seven oft-repeated Ayat [Sunan abu Dawood].’ It is called so because it mentions the goals of the Quran, which are mentioned in detail throughout the Quran. It also contains praise of Allah as He deserves, commanding to worship Him by obeying His commands and avoiding His prohibitions, promise of reward for the righteous and warning of punishment to the wrongdoers, most of the theoretical concepts and practical rules of the Quran in general, and the abode of the righteous and the wrongdoers.

The Mother of the Quran

Abu Hurairah, may Allah be pleased with him, reported that Messenger Muhammad said, ‘The Mother of the Quran is the seven oft-repeated Ayat and the Great Quran [Sahih al-Bukhari].’  

The Seven Oft-Repeated Ayat

Sa’id bin al-Mu’alla reported that Messenger Muhammad said, ‘I shall teach you the greatest surah in the Quran before you leave the mosque.’ Then he held my hand. When he was about to go out of the mosque, I said, ‘Have you not told me that you would teach me the greatest surah in the Quran?’ Messenger Muhammad said, ‘[All praise is due to Allah, the Lord of the worlds.] It is the seven oft-repeated ayat and the great Quran that I have been given [Sahih al-Bukhari].’ It is said that surah al-Fatihah is called the seven oft-repeated Ayat because it is repeated in every prayer and recited in every raka’.

The Noble Quran: Tafsir of Surah al-Fatihah [Part 2]
Learn English Translation and Tafsir of Surah Al-Humazah

The Noble Quran: Tafsir of Surah at-Takwir Ayah 15-29 Truthfulness of the Divine Revelation

 

81: 15 So I swear by those receding, 

81: 16 the running, the hiding, 

81: 17 and by the night as it approaches, 

81: 18 and by the dawn as it breaks, 

81: 19 Indeed, it is the word of a noble Messenger.

81: 20 He is endowed with power, having a high rank with the Owner of the Throne. 

81: 21 He is obeyed there and trustworthy. 

81: 22 Your companion is not mad. 

81: 23 Surely, he saw him on the clear horizon.

81: 24 And he is not stingy about conveying the news of the unseen.

81: 25 And it is not the word of an accursed Satan. 

81: 26 Then where are you going?

81: 27 It is nothing but a reminder to the worlds, 

81: 28 for whoever of you who wills to go straight. 

81: 29 And you do not will unless Allah wills, the Lord of the worlds. 

Relationship with the Previous Part

The previous part points out that the Day of Judgment will certainly take place. The disbelievers deny its occurrence and disbelieve in the Quran that warns them of the evil consequence of their disbelief in Allah’s Oneness. After mentioning the signs of the Day of Judgment, this part says that Allah revealed the Quran to Messenger Muhammad [At-Tahrir wa-at-Tanwir, Tafsir Ibn Ashur].

Tafsir

81: 15 So I swear by those receding, 

81: 16 the running, the hiding, 

The Arabic version says ‘so I swear by al-khunas, which is translated into those receding.’ Al-khunas means to recede, retreat, and hide. The ayah also says, ‘I swear by al-jawir al-kunas, which is translated into the running, the hiding.’ Al-jawir means to run fast, and al-kunas means to hide and conceal. These attributes refer to the stars as they hide in the day and appear in the night. 

The meaning of the ayah is as follows: Indeed, the Day of Judgment will certainly take place. So I swear by the stars that recede and retreat in the day so their light cannot be seen and they run fast from a position to another by Allah’s will and then they hide when they set… indeed, the Quran is the word of a noble Messenger.  

The scholars mention the following meaning for ‘those receding, al-khunas’: 1) they refer to some planets that hide in the day, namely, Saturn, Jupiter, and Mars. 2) They refer to the stars. 3) They refer to addaxes. 4)  They refer to gazelles. 5) They refer to the angels. After mentioning the opinions of the scholars, Imam Muhammad bin Jarir at-Tabari said, ‘Allah, Exalted be He, swore by things that hide sometimes and run sometimes. In the Arabic language, maknas is the place that the addaxes and gazelles take shelter in. It is not strange to use this word metaphorically to refer to the stars in the sky. And since there is no clear indication in the ayah that confirms that al-khunas refer to the stars or the addaxes; thus, the most correct opinion is that the meaning may refer to all things that hide sometimes and run sometimes [Jama al-Al-Bayan, Tafsir al-Tabari].’

81: 17 and by the night as it approaches, 

81: 18 and by the dawn as it breaks, 

Allah, Exalted be He, swore by the night as it approaches, bringing its darkness, and by the dawn as it breaks, bringing its brightness.

In the Arabic version, the word ‘as’as’ translated into approach is used. This word can be used to refer to something and its opposite. In the Arabic language, it means to approach and turn away. However, according to the context of the ayah, it is suitable that the meaning is to approach as it corresponds to the dawn as it breaks bringing brightness with it. 

Allah swears by whatever of His creatures, but the created beings are prohibited to swear by other than Allah, Exalted be He.

81: 19 Indeed, it is the word of a noble Messenger.

Indeed, a noble Messenger brought the Quran to Messenger Muhammad. He is the archangel, Gabriel. The ayah attributes the Quran to the archangel Gabriel because he brought the revelation to Messenger Muhammad. 

Allah swore by the aforementioned things because they indicate Allah’s great ability and marvelous creation in their different movement, e.g. appearance and disappearance, and approaching and turning away. 

81: 20 He is endowed with power, having a high rank with the Owner of the Throne. 

81: 21 He is obeyed there and trustworthy. 

The ayat mention five characteristics of the archangel Gabriel. 1) He is a noble angel, having noble manners and a beautiful form. 2) He is strong and able to carry out the duty that Allah commands him to do. 3) He has a high rank with Allah, the Owner of the Throne. 4) The angels obey the archangel, Gabriel. 5) Gabriel is trustworthy and he carries out his duty without any addition or decrease. 

81: 22 Your companion is not mad. 

O people of Mecca, Messenger Muhammad is not mad. The ayah says ‘your companion’ to refer to the fact that the people of Mecca know, namely, Messenger Muhammad is not mad.  It also points out that they falsely accuse him of such a thing though they are certain that he has the most sound mind and the most perfect manners. 

In sum, the ayah negates that Messenger Muhammad is mad and reprimands his enemies for accusing him of a false accusation although they know that it is a fabrication and lie. 

81: 23 Surely, he saw him on the clear horizon.

Surely, Messenger Muhammad saw the archangel Gabriel in his real form on the clear horizon, where there is no chance for any illusion nor delusion. 

The ayah refutes the claims of the disbelievers who mocked Messenger Muhammad and refused to believe in Islam when he told them that he saw the archangel Gabriel in his real form. Therefore, the ayah confirms this fact and there is no doubt that it took place. It was narrated that Messenger Muhammad saw the archangel Gabriel, who has six hundred wings, in his real form [Tafsir al-Tabari, Jama al-Bayan].

81: 24 And he is not stingy about conveying the news of the unseen.

The pronoun ‘he’ refers to Messenger Muhammad. The unseen refers to things that people cannot perceive by their senses. Only Allah knows the unseen. 

Messenger Muhammad is not stingy about conveying the news of the unseen, namely, the revelation that Allah revealed to him through the archangel Gabriel. He never failed to convey what Allah revealed to him nor teach it to those who seek knowledge. 

There is another mode of recitation for ayah [24]. It is as follows: [And he is not accused of lying about the news of the unseen.] According to this mode of recitation, the word ‘daneen translated into stingy’ is pronounced ‘zaneen translated into accused of lying.’ Thus, the meaning of the ayah differs according to how this word is pronounced. Both modes are authentically transmitted recitations and their meanings are clear and not contradictory. 

81: 25 And it is not the word of an accursed Satan. 

The Quran is not the word of an accursed Satan. It is the speech of Allah and He revealed it to Messenger Muhammad to guide people to the right path. This refutes the claims of the disbelievers who claimed that the Quran is magic and some kind of divination. They believed that Satan taught the Quran to Messenger Muhammad, which is a blatant lie. The Quran contains the truth and only the truth and there is no falsehood therein. 

81: 26 Then where are you going?

The ayah criticizes the disbelievers and challenges them to bring any proof that can support their claims. 

O disbelievers, the matter is as Allah mentions in the Quran. Is there  any path clearer than the right path that Messenger Muhammad invites you to follow? Verily, there is no right path other than Islam. This is similar to a statement that is said to a person, who avoids the right and clear path on purpose, though he knows that the other paths are wrong. Thus, it will be said to him, ‘Where are you going? Are you going to the path of misguidance after knowing the right path? 

81: 27 It is nothing but a reminder to the worlds, 

81: 28 for whoever of you who wills to go straight. 

81: 29 And you do not will unless Allah wills, the Lord of the worlds. 

The Quran is nothing but a reminder to the worlds. It contains guidance for all created beings. It guides them to the right path that will save them from loss in this world and the Hereafter. 

The guidance of the Quran is beneficial for those who want to go straight, follow the right path, and avoid the path of misguidance. The ayah implies praise to the followers of the right path. It praises them because they choose to follow the path of guidance; thus, Allah helps and guides them to it.

Then the ayat confirm Allah’s perfect will and that what He wants will happen and what He does not want will never happen. Indeed, Allah is the Lord of the worlds and whatever is in this universe is under His control and will. The will of the created beings is worthless except when Allah’s will help and support it. It was narrated that Allah revealed, [for whoever of you who wills to go straight.] Then abu Jahl said, ‘It is up to us. If we want, we will follow the right path.] Then Allah revealed [And you do not will unless Allah wills, the Lord of the worlds.] [Tafsir al-Tabari, Jama al-Bayan].

Learned Lessons from Surah at-Takwir Ayah 15-29

• Allah swears by whatever of the creatures that He wants, living and non-living, but the created beings are forbidden to swear by anything other than Allah.

• Allah swore by the planets when they disappear in the day, and appear in the night, and the planets when they move in their orbits, which indicates Allah’s perfect ability.

• Allah swore by the night when it darkens and the dawn as it breaks bringing brightness with it.

• Allah revealed the Quran to Messenger Muhammad. The archangel Gabriel brought it to him.

• The archangel Gabriel is noble, strong, and trustworthy. Allah entrusted him with conveying His revelation to His Messenger. The angels in heaven obey him. 

• The Quran refutes the claims of the disbelievers, who say that Messenger Muhammad is mad. Rather, he represents an embodiment of human perfection. 

• Messenger Muhammad saw the archangel Gabriel, who has six hundred wings, in his real form on the clear horizon.

• Messenger Muhammad sincerely conveyed Allah’s revelation.

• The Quran is the speech of Allah, which He revealed to His Messenger Muhammad. Allah revealed it to guide people to the right path.

• The disbelievers follow the path of misguidance though the path of guidance is clear and they can recognize it.

• Allah’s will is perfect. What He wants will happen and what He does not want will never happen. Created beings have no will except after Allah’s will.

The Noble Quran, Surah a-Takwir, English Translation
Towards Understanding the Quran, Surah at-Takwir
The Noble Quran Surah Yusuf: Translation and Tafsir
 Introduction to Tafsir of Surah Yusuf

 

The Noble Quran: Tafsir of Surah At-Takwir Ayah 1-14 Horrors of the Day of Judgment

81: 1 When the sun is folded up,

81: 2 when the stars fall, 

81: 3 when the mountains are moved, 

81: 4 when the camels, ten months pregnant, are neglected, 

81: 5 when the wild beasts are gathered, 

81: 6 when the seas are set on fire, 

81: 7 when the souls are paired, 

81: 8 when the girl-child buried alive is asked, 

81: 9 ‘for what sin she was killed,’

81: 10 when the records are spread, 

81: 11 when the sky is stripped away, 

81: 12 when Hell is set ablaze, 

81: 13 and when Paradise is brought near, 

81: 14 then every soul will know what it has forwarded. 

Relationship with the Previous Surah

According to the arrangement of the written copy of the Quran, al-Mushaf, surah at-Takwir comes after surah Abasa. Both surahs speak about the horrors of the Day of Judgment. Surah Abasa mentions that when the Day of Judgment occurs, every person will flee from his closest relatives because of the great horror and fear he will be experiencing on that day. It also mentions that people will be divided into two parties on that day, happy and miserable ones. Then surah at-Takwir mentions some signs and horrors of the Day of Judgment.

Tafsir

81: 1 When the sun is folded up,

On the Day of Judgment, the sun will be folded and its light will be taken though it was bright and shining in the worldly life. 

In the Arabic version, the word ‘kwirat,’ which is translated into folded up, is used. The scholars say that ‘kwirat’ has the following meanings: 1) The sun becomes dark. 2) The light of the sun is taken away. 3) The sun sinks in. 4) It will be folded like a turban. Thus, it will be removed and its light will be taken away. 

81: 2 when the stars fall, 

On the Day of Judgment, the stars will fall and scatter; thus, their light and shininess will disappear. 

81: 3 when the mountains are moved, 

On the Day of Judgment, the mountains will be removed from their places and they will become dust. 

81: 4 when the camels, ten months pregnant, are neglected, 

The ten-months-pregnant camels refer to she-camels that are in their tenth month of pregnancy. In the Arabic language, these camels are called ashra’. They are considered valuable wealth for the Arabs. They used to take care of them even in the most fearful conditions. However, these camels will be neglected and left untended because of the great horrors that people will be experiencing when the Day of Judgment takes place. 

81: 5 when the wild beasts are gathered, 

On the Day of Judgment, the wild beasts will be gathered from all places. They will be in the same place, but no one will attack the other, contrary to their natural disposition, i.e. they attack one another. 

81: 6 when the seas are set on fire, 

The scholars have the following opinions about the meaning of ‘when the seas are set on fire’: The seas will be set on fire that all their water will disappear. 2) The seas will dry up. 3) The seas will become one sea that its water will overflow. 

81: 7 when the souls are paired, 

On the Day of Judgment, the souls will be paired with their bodies. Umar bin al-Khattab, may Allah be pleased with him, said, ‘[When the souls are paired] This refers to two men who do the same deed whereby they enter Paradise together or enter Hell.’  

81: 8 when the girl-child buried alive is asked, 

81: 9 ‘for what sin she was killed,’

On the Day of Judgment, the girl-child that is buried alive will be asked about the sin for which she was buried alive. That is because, before the advent of Islam, some Arab tribes used to bury alive girl-children for fear of disgrace or poverty. These girl-children did not commit any sin except that they were female. Thus, their killers will be asked about the sin for which they buried their girl-children alive on the Day of Judgment. The questioning is to rebuke the killers and prove their unjustness. 

81: 10 when the records are spread, 

On the Day of Judgment, the records of deeds will be spread. The angels used to record the deeds of the children of Adam in these records. Thus, all deeds of people will be found in these records whether big or small. These records will be closed at the time of death of the children of Adam and will be opened on the day of reckoning, the Day of Judgment.

81: 11 when the sky is stripped away, 

The sky will be stripped away on the Day of Judgment and be removed. Thus, it will change completely. 

81: 12 when Hell is set ablaze, 

Hell will be set ablaze for punishing the disbelievers on the Day of Judgment. 

81: 13 and when Paradise is brought near, 

Paradise will be brought near the believers on the Day of Judgment. 

81: 14 then every soul will know what it has forwarded. 

When all the afore-mentioned things happen, every soul will know what it has forwarded. Every soul will know the good or evil deeds it did in the worldly life. It will be recompensed for its deeds, good or evil. 

Learned lessons from Surah at-Takwir Ayah 1-14

• Terrifying things will take place when the Day of Judgment occurs. Things that people are familiar with will be changed completely. These things are mentioned to warn people and motivate them to be prepared for the Day of Judgment by believing in Allah and performing righteous deeds.

• When the Day of Judgment occurs, every soul will know the results of its deeds that it did in the worldly life and be recompensed for them. 

• People should be prepared for the Day of Judgment by believing in Allah, obeying His commands, avoiding His prohibitions, and performing righteous deeds. 

• The Day of Judgment will certainly take place.

• Paradise will be the abode of the believers.

• Hell will be the abode of the disbelievers.

The Noble Quran, Introduction to Tafsir of Surah Abasa ‘the Frowned’
The Noble Quran: Surah at-Takwir, English Translation
The Noble Quran: Tafsir ibn Kathir, Surah at-Takwir
The Noble Quran Surah ar-Ra’d : Translation and Tafsir