Tafsir of Suratul Fatihah pdf download

Tafsir of Suratul Fatihah

TAFSIR OF SURATUL FATIHAH

Book’s Introduction

This commentary is a compilation gathered from a number of commentaries written. These being:

• Tafseer at-Tabaree
• Tafseer al-Qurtubi [Jaami lil Ahkaam al-Qur’an]
• Tafseer ibn Katheer
• Tafseer ash-Shawkanee [Fath al-Qadeer]
• Tafseer as-Sa`dee [Tayseer al-Kareem ar-Rahman]
• Tafseer ash-Shanqeetee [Adwaa al-Bayaan fee Eedaah al-Qur’an bil Qur’an].

In compiling this article I have endeavored to adhere to the following method:

Where all or the majority of the above commentators agreed on a particular point, I just mentioned the point and did not mention from whom I took the point.

Where all or the majority of the above commentators agreed on a point, but some mentioned additional information related to it, again I just merely quoted the information without mentioning which book it was taken from.

Where the commentators differed, I tried to avoid mentioning the issue altogether unless absolutely necessary in which case I either mentioned all of the different opinions, or the name of the commentator from whom I took the opinion.

Where I mentioned a commentary that only a minority of the above mentioned, but did not contradict anything that the rest mentioned I ascribed this opinion back to its proponent.

I have quoted from a number of books external to the above six, especially the works of Ibn al-Qayyim, in every such case I have fully referenced the quotes.

Most of the tafseer books do not provide authenticating or disparaging remarks concerning the hadeeth they quote. I have endeavored to provide comments to each hadeeth quoted mainly drawing from the various works of al-Albaanee.

I ask Allah that He count this effort amongst the scales of my good works and forgive me for any errors contained therein.

Its Name

It is named al-Fatihah, the Opening – because it opens the Book and by it the recitation in prayer commences.

It is also named Ummul Qur’an, the Mother of the Qur’an, and Ummul Kitaab, the Mother of the Book, according to the opinion of the majority. This was mentioned by Anas, however al-Hasan and ibn Seereen disliked this appellation reasoning that this was the most fitting description for the Preserved Tablet. Al-Hasan also said that the unequivocal verses of the Qur’an comprised the Mother of the Book. However, it is established in at-Tirmidhee from Abu Hurayrah (May Allah be pleased with him)who said,

The Messenger of Allah (Peace and Blessings be upon him) said, ‘[the chapter commencing with] “all praises and thanks are due to Allah the Lord of the Universe” is the Mother of the Qur’an, the Mother of the Book, the Seven Oft Repeated Verses and the Great Qur’an.’ [i.e. Ummul Qur’an, Ummul Kitaab, Sab`ul Mathaanee and al-Qur’anul Adheem]

At-Tirmidhee declared the hadeeth to be saheeh. Al-Bukhaaree said in the beginning of the Book of Tafseer in his Saheeh,

It is named Ummul Qur’an because it is the first chapter written in the Qur’anic texts and the recitation in prayer commences with it. [Saheeh Bukhaaree [Eng. Trans. 6/1 chpt. 1]]

Ibn Jareer at -Tabaree said that it was named so because the meaning of the entire Qur’an is summarized therein. The Arabs named anything that concisely summarizes something or comprises the most important part of something Umm, or Mother.

For similar reasons it is also named al-Qur’an al-Adheem, the Great Qur’an.

It is also named Sab`ul Mathaanee, the Seven Oft Repeated Verses, because they are frequently recited and indeed recited in every rak`ah of the prayer.

It is also named al-Hamd, the Praise because it contains mention of hamd just as al-Baqarah is named so because it contains mention of the cow. Some scholars also gave the reasoning that al-Hamd constitutes the heart of al-Fatihah. [As-Sindee, ‘Sharh as-Sindee `alaa ibn Maajah’ [no. 3790]]

It is also named as-Salaah, the Prayer due his (Peace and Blessings be upon him) saying while reporting from his Lord, 

“I have divided the prayer between Myself and my servant equally. Therefore when the servant says, ‘all praises and thanks are due to Allah, the Lord of the universe,’ Allah says, ‘My servant has praised Me…’.” [The sources for this hadeeth shall follow in the section concerning the virtues of al-Fatihah insha`Allah]

It is named the Prayer because its recitation is a condition for the validity of the prayer.

It is also named ash-Shifaa`, the Cure, due to what ad-Daarimee reports from Abu Sa`eed (May Allah be pleased with him) from the Messenger of Allah (Peace and Blessings be upon him), The Opening of the Book is a cure to every poison.

[Ibn Katheer referred this hadeeth to ad-Daarimee from the report of Abu Sa`eed, however it is present there [2/445] as the mursal hadeeth of Abdul-Malik bin Umayr. As for the hadeeth of Abu Sa`eed then Shaykh al-Albaanee referred it in ‘Da`eef al-Jaami as-Sagheer’ to Sa`eed bin Mansoor and al-Bayhaqee in ‘ash-Shu`ab.’ He also referred it to Abu ash-Shaykh from the hadeeth of Abu Sa`eed as well as Abu Hurayrah and ruled the hadeeth to be mawdoo`. Refer to Muqbil bin Haadee, ‘Takhreej `alaa Tafseer ibn Katheer’ [1/21] Translators note: By this one can see the error of its being declared saheeh in the English translation to ibn Katheer [pg. 9]]

It is also named ar-Ruqya, the Spiritual Cure due to the hadeeth of Abu Sa`eed (May Allah be pleased with him)reported in Saheeh Bukhaaree that after he had recited it to cure a person who had been bitten by a scorpion, the Messenger of Allah (Peace and Blessings be upon him) said to him,

And what made you to know that it was a ruqya? [Saheeh Bukhaaree [Eng. Trans. 3/264 no. 476]]

Ash-Sha`bee reports from ibn Abbaas that he named it Asaasul Qur’an, the Foundation of the Qur’an, and that he said, “the foundation of al-Fatihah is, ‘with the Name of Allah, the Most Beneficent, the Most Merciful.’ ”

Sufyaan bin Uyaynah named it al-Waaqiyah, the Protector.

Yahyaa bin Abu Katheer named it al-Kaafiyah, the Sufficient, because it suffices from everything other than it but anything else does not suffice it, as occurs in the mursal hadeeth,

The Mother of the Book suffices for other than it but nothing else suffices it. [Reported by ad-Daaruqutnee [1/322]. 

As-Suyutee, may Allah have mercy upon him, referred it to ad-Daaruqutnee and al-Haakim. Its chain of narration contains Muhammad bin Khallaad about whom adh-Dhahabee said in ‘al-Meezaan’: ‘it is not known who he is….

He was alone in reporting the hadeeth of Ubaadah bin as -Saamit from the Messenger of Allah (Peace and Blessings be upon him), “The Mother of the Book suffices for other than it but nothing else suffices it.” He reported it from Ash-hab; from ibn Uyaynah; from az-Zuhree; from Mahmood bin ar-Rabee`; from Ubaadah.

Ad-Daaruqutnee said: it was singularly reported from ibn Khallaad, however the preserved [hadeeth] from az-Zuhree with this chain of narration is, “a prayer is not valid in which the Mother of the Book is not recited.”’ 

Sa’eed bin Yunus said [about him]: he reports rejected things, he is from Iskandria and his kunya is Abu Abdullaah. Refer to Muqbil bin Haadee, ‘Takhreej `alaa Tafseer ibn Katheer’ [1/21-22]]

It is also named Suratus Salaah, the Chapter of the Prayer, and al-Kanz, the Treasure, as mentioned by az-Zamaksharee in ‘Kashshaaf.’

Its Revelation

It was revealed in Mecca as stated by ibn Abbaas, Qataadah and Abu al-Aaliyah.

It is also postulated that it was revealed in Madeenah as stated by Abu Hurayrah, Mujaahid, `Ataa bin Yasaar and az-Zuhree. It is also said that it was revealed on two separate occasions – once in Mecca and once in Madeenah. However the first opinion is the most likely due to His saying,

“We have sent to you the Seven Oft Repeated Verses.” [Al-Hijr (15): 87]

This verse was revealed in Mecca by agreement of the exegetes.

Abu al-Layth as-Samarqandee relates that half of it was revealed in Mecca and the remaining half in Madeenah as quoted from him by al-Qurtobee but this is an extremely strange position.

It is said that this chapter was the first thing revealed of the Qur’an as mentioned in the hadeeth reported by al-Bayhaqee in ‘Dalaa`il an-Nubuwwa.’ Al-Baaqillaanee quoted this as one of three opinions.

It is also said that the first revelation comprised the verses of Surah al-Muddaththir but the correct opinion is that the first revelation consisted of the beginning verses of Surah al-`Alaq.

Its Composition

It consists of seven verses and there is no difference concerning this.

‘Amr bin Ubaid said that it consists of eight verses and Husayn al-Ju`afee said that it consists of six verses but both of these opinions are irregular and rejected.

They have differed concerning the statement ‘with the Name of Allah, the Most Beneficent, the Most Merciful.’

 The majority of the reciters of Kufa postulate that it comprises an independent verse of al-Fatihah and this is also the opinion of a group of the Sahaabah, Taabi`een and a large group of the later scholars.

However the reciters and jurists of Madeenah regard it to be part of a verse, and not an independent verse, or not a verse at all.

Those who postulate that it is not a verse of al-Fatihah state that the seventh verse commences with the words, “not the path of those who have earned [Your] Anger…”

They said, “Al-Fatihah consists of twenty-five words and one hundred and thirteen letters.”

The Virtues of Surah al-Fatihah

There are a number of ahaadeeth explaining to us the great virtue of this chapter:

1. Muslim reports from Abu Hurayrah (May Allah be pleased with him) who said that the Messenger of Allah (Peace and Blessings be upon him) said,

Allah, the Glorious and Exalted said, “I have divided the prayer between Myself and my servant equally and My servant shall be granted what he asked for.”

Therefore when the servant says, ‘all praises and thanks are due to Allah, the Lord of the universe’, Allah says, ‘My servant has praised Me.’

When he says, ‘the Most Beneficent, the Most Merciful,’ Allah says, ‘My servant has extolled Me.’ When he says, ‘Master of the Day of Judgement,’ Allah says, ‘My servant has glorified Me.’

When he says, ‘You Alone we worship and Your aid Alone do we seek,’ Allah says, ‘this is between Me and My servant and My servant shall have what he requested.’

When he says, ‘guide us to the Straight Path, the Path of those whom You have favored, not of those who have incurred [Your] wrath, neither of those who have gone astray,’ Allah says, ‘this is for My servant and My servant shall have what he asked for.’ [Saheeh Muslim [Eng. Trans. 1/215 no. 775]]

2. At-Tirmidhee reports from Abu Hurayrah (May Allah be pleased with him) who said that the Messenger of Allah (Peace and Blessings be upon him) said,