النص المفهرس

38
Introduction
context (for this, please see 'Ulum al-Qur'an, a detailed work on this
subject by this humble writer). The intention here is to state briefly as
to what are the sources of Qur'anic exegesis and how these sources
have been utilized in explaining the noble Qur'an by all those
countless books on 'Ilm al-Tafsir available in every language. These
sources are six in number:
The Sources of Tafsir
1. The Glorious Qur'an
The first source of the knowledge of tafsir is the Holy Qur'an
itself. Accordingly, it happens very often that a certain point which is
brief and requires explanation is invariably clarified by some other
verse of the Qur'an itself. For instance, there appears that sentence of
prayer in the Surah al-Fatihah :ٌإِهْدِنَا الصِّرَاطَ المُسْتَقِيْمَ صِرَاطَ الَّذِيْنَ اَنْعَمْتَ عَلَيْهِم that is,
'Guide us in the straight path - the path of those on whom You have
bestowed Your Grace ... ' Now it is not clear here as to who are those
whom Allah Almighty has blessed. But, in another verse, they have
been identified very clearly where it is said:
فَأُولَئِكَ مَعَ الَّذِيْنَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ التَّبِيْنَ والصِّتِيُقِيْنَ وَالشُّهَدَآءِ
وَالصُّلِحِيْن
So, these are the people whom Allah Almighty has blessed, be-
ing the prophets, their true followers, the martyrs (in the way
of Allah) and the righteous. (4:69)
Therefore, when respected commentators explain some verse, they
first check to see if a tafsir of this verse is already there elsewhere in
the noble Qur'an itself. If it is there, they elect to go by it as their first
choice.
2. The Hadith
The words and the deeds of the Holy Prophet صلى الله عليه وسلم are
called Hadith, and as it has been stated earlier, Allah Almighty had
sent him with the Qur'an solely for the purpose that he should explain
to people, openly and explicitly, the correct meanings of the noble
Qur'an. Consequently, he discharged this duty with grace and
excellence both by his words and deeds. In fact his whole blessed life
is, after all, a practical tafsir of Qur'an. It is for this reason that

39
Introduction
respected commentators, in order to understand the Qur'an, have laid
the greatest emphasis on Hadith as the second source, and it is in the
light of ahadith that they have determined the meanings of the Book
of Allah. However, because all sorts of narrations - sound, weak, and
fabricated - are included in Hadith, therefore research-oriented
commentators do not accept a narration as trustworthy until it
withstands the principles used in the scrutiny of Hadith narrations.
Hence, finding a hadith report somewhere, looking at it, and then
employing it to determine a certain tafsir is not correct, because that
report could be weak, even contrary to other stronger reports. This is
really a very delicate matter, and venturing therein is the exclusive
prerogative of those who have spent their years in mastering these
fields of knowledge.
3. The Reports from the Sahabah
The noble Sahabah (Companions), may Allah be pleased with them
all, had received their education directly from the Holy Prophet . In
addition to that, they were personally present on the scene when Wahy
came, and they had themselves witnessed all circumstances and
backgrounds of the revelation of the Qur'an. Therefore, naturally, the
recorded statements of these blessed souls are far more authentic and
trustworthy in explaining the noble Qur'an; the later people cannot
take that place. Hence, in the case of verses the explanation of which
is not found in the Qur'an or Hadith, statements recorded from the
noble Companions are given the highest priority. Consequently, if
there is a consensus of Companions on the explanation of a certain
verse, the commentators follow just that, and explaining it in any way,
other than that, is not permissible. By the way, if the statements of
Companions differ in the interpretation (tafsir) of a certain verse, then
the commentators who come later examine them in the light of
arguments and determine as to which interpretation or explanation
can be given preference. In order to handle this situation, there is an
important corpus of rules and regulations already codified under the
sciences of Usul al-Figh, Usul al-Hadith and Usul al-Tafsir a detailed
discussion of which is not appropriate here.
4. The Reports from the Tabi'in or Successors
After Companions (Sahabah) come the Successors (Tabi'in). The
later are those who have learnt the tafsir of Qur'an from the

40
Introduction
Companions. Therefore, their statements too have great importance in
the science of tafsir, although there exists a difference among scholars
whether or not the statements of the tabi'in are decisive evidences in
tafsir (al-Itqan, 2/179) but their importance is something which cannot be
denied.
5. The Arabic Language
Since the noble Qur'an was revealed in the Arabic language,
therefore, in order to explain the Qur'an, it is necessary to have a
complete mastery over the language. There are several verses of the
noble Qur'an in the background of which there happen to be just no
attending circumstances of revelations, or any juristic or scholastic
question, therefore, in their tafsir or explanation, the sayings of the
Holy Prophet صلى الله عليه وسلم or the statements of the sahabah and tabi'in
are not reported. For that reason, the only means through which
these can be explained is that of the Arabic language, and it is on th
basis of language alone that they are elucidated. Besides that, should
there be some difference in the tafsir of a certain verse, then, in that
case too, the science of linguistics is used to run a test of veracity
between varying opinions.
6. Deliberation and Deduction
The last source of tafsir consists of deliberation and deduction. The
subtleties and mysteries of the noble Qur'an are an ocean with no
shore, no end. Therefore, the more a person, who has been blessed
with insight into the Islamic sciences by Allah Almighty, deliberates in
it, the more he discovers ever-new mysteries and subtleties. As a
result of this, commentators do present the outcomes of their
respective deliberations as well, but mysteries and subtleties so
described are found acceptable only when they do not go against the
five sources mentioned above. So, should a person, while explaining
the Qur'an, come out with a subtle point or independent judgment
which is contrary to the Qur'an and Sunnah, Consensus (Ijma'),
Language, or the statements of Companions and Successors, or stands
in conflict with another principle of Shari'ah, that will then have no
credence. Some mystics (Al(+)) had started describing such mysteries
and subtleties in tafsir, but investigative scholars of the ummah did
not consider these trustworthy because the personal opinion of any

41
Introduction
person against the basic principles of the Qur'an, Sunnah and Shari'ah
has obviously no weight. (al-Itqan, 2/184)
The rules relating to Israelite reports
Judaica or Isra'iliyyat are narratives which have reached us
through Jews and Christians. It may be noted that early
commentators used to write down all sorts of narrations which
reached them from an identified source. Many of these narrations
were straight Judaica. Therefore, it is equally necessary to know what
they really are. The reality is that some noble Companions and their
Successors first belonged to the religion of the people of the Book, later
on when they became Muslims and learnt the Qur'an, they came
across several events relating to past communities in the Qur'an and
which they had also read in the books of their previous religion.
Therefore, while referring to the events mentioned in the Qur'an they
would describe other details before Muslims which they had seen in
the books of their old religion. These very details have entered into
the books of tafsir under the name of 'Isra'iliyyat'. Hafiz ibn Kathir,
who is one of the authentic research scholars, has written that there
are three kinds of 'Isra'iliyyat':
1. Narrations the truth of which is proved from other evidences of
the Qur'an and Sunnah, for instance, the drowning of Pharoah and
and the ascent of Sayyidna Musa WI ale onto Mount Tur (Sinai).
2. Narrations the falsity of which is proved from other evidences of
the Qur'an and Sunnah, for instance, it appears in Judaic narrations
that Sayyidna Sulayman WJI Je had become (God forbid) an apostate
in his later years. Its refutation is proved from the Qur'an. It is said
there : وَمَا كَفَرَ سُلَيْمَانُ وَلْكِنَّ الشَّيْيَاطِيْنَ كَفَرِّوًا :It was not Sulayman who became an
infidel, but the devils did become infidels' (2:102). To cite yet another
example, it finds mention in Judaic narrations that (God forbid)
Sayyidna Dawud JIale (David) committed adultery with the wife of
his general (Uriah), or, having him killed through all sorts of
contrivances, ended up marrying his wife. This too is a balatant lie,
and taking such narrations to be false is imperative.
3. Narrations regarding which the Qur'an, the Sunnah and the
Shari'ah are silent, such as the injunctions of Torah etc., are subjects
about which silence is to be observed as taught by the Holy Prophet

42
Introduction
:'Neither confirm, nor falsify'. There is, however, a difference of
opinion among scholars whether or not reporting such narrations is
permissible. Hafiz ibn Kathir has given the decisive word by saying
that reporting these is permissible all right but doing so is useless
because they cannot be taken as authentic. (Muqaddamah Tafsir ibn Kathir)
A misconception about the tafsir of Qur'an
Hopefully, details given above have made it clear that the tafsir
(exegesis or interpretation) of the noble Qur'an is an extremely
delicate and difficult undertaking for which getting to know the Arabic
language alone is not enough. In fact, it is necessary to have expertise
in all related branches of knowledge. Therefore, scholars say that a
mufassir or commentator of the Qur'an must have vast and deep
knowledge of the syntax, etymology, rhetoric, and literature of the
Arabic language, as well as, that of prophetic Traditions, principles
governing jurisprudence and exegesis, doctrinal articles of belief and
scholastics. The reason is that one cannot arrive at correct conclusions
while explaining the Qur'an unless there be that adequacy in these
fields of knowledge.
It is regretable that a dangerous epidemic has overtaken Muslims
lately whereby many people have started taking the sole reading
ability of Arabic sufficient for the tafsir (interpretation) of the Qur'an.
As a result, anyone who gets to read ordinary Arabic starts passing
out opinions in the domain of Qur'anic exegesis. Rather, it has been
noticed on occasions that people having just passable familiarity with
the Arabic language, and who have yet to master their Arabic to
perfection, take it upon themselves to engage in explaining the Qur'an
following their whims, even going to the limit of finding faults with
classical commentators. Bad come to worse, there are some subtle
tyrants who would, by simply reading the translation, imagine that
they have become scholars of the Qur'an, not even feeling shy of
criticising commentators of great stature.
It should be understood very clearly that this is a highly dangerous
pattern of behaviour which, in matters of religion, leads to fatal
straying. As regards secular arts and sciences, everyone can claim to
understand that should a person simply learn the English language
and go on to study books of medical science, he would not be

43
Introduction
acknowledged as a physician by any reasonable person anywhere in
the world, and certainly not trustworthy enough to take care of
somebody's life unless he has been educated and trained in a medical
college. Therefore, having learnt English is not all one needs to become
a doctor.
Similarly, should anyone knowing English hope to become an
engineer just by reading through engineering books, it is clear that no
sane person in this world would accept him as an engineer. The reason
is that this technical expertise cannot be acquired simply by learning
the English language. It would, rather, need a formal training in the
discipline under the supervision and guidance of expert teachers.
When these stringent requirements are inevitable in order to become a
doctor or engineer, how can the learning of Arabic language alone
become sufficient in matters relating to the Qur'an and Hadith? In
every department of life, everyone knows and acts upon the principle
that every art or science has its own particular method of learning and
its own peculiar conditions. Unless these are fulfilled, the learner's
opinion in given arts and sciences will not be considered trustworthy.
If that is so, how can the Qur'an and the Sunnah become so unclaimed
a field of inquiry that there be no need to acquire any art or science in
order to explain them, and anyone who so wishes starts passing out
opinions in this matter?
Some people say that the Qur'an has itself stated that: si Get ou,
'w: 'And surely We have made the Qur'an easy for the sake of good
counsel.' And since the noble Qur'an is a simple book, its explanation
hardly needs much of a support from any art or science. But this
argument is terribly fallacious, which is, in itself, based on lack of
intellect and plenty of superficiality. The fact is that the verses of the
Qur'an are of two kinds. Firstly, there are the verses that offer general
good counsel, relate lesson-oriented events and introduce subjects
dealing with taking of warning and acting on sound advice. Examples
of this are the mortality of the world, the accounts of Paradise and
Hell, the discourses likely to create the fear of God and the concern for
the Hereafter, and other very simple realities of life. Verses of this
kind are undoubtedly easy and anyone who knows the Arabic
language can benefit from their good counsel by understanding them.

44
Introduction
It is in relation to teachings of this kind that, in the verse cited above,
it was said that 'We have made them easy'. Hence, the word si (for
the sake of good counsel) in the verse itself is pointing out towards this
meaning.
Contrary to this, the other kind consists of verses which include
injunctions, laws, articles of faith and intellectual subjects.
Understanding verses of this kind as they should be rightfully
understood and deducing and formulating injunctions and rulings
from them cannot be done by just any person unless one has the
insight and permeating reach into the Islamic areas of knowledge.
This is why the noble Companions, whose mother-tongue was Arabic
and they did not have to go anywhere to get trained into
understanding Arabic, used to spend long periods of time in learning
the Qur'an from the Holy Prophet صلى الله عليه وسلم .'Allamah al-Suyuti
has reported from Imam Abu 'Abd al-Rahman Sulami that the
Companions, who formally learned the Qur'an from the Holy Prophet
such as Sayyidna 'Uthman ibn 'Affan and 'Abdullah ibn صلى الله عليه وسلم
Mas'ud and others, have told us that, after having learnt ten verses of
the Qur'an from the Holy Prophet صلى الله عليه وسلم , they would not
proceed on to the next verses until such time that they had covered all
that was intellectually and practically involved in the light of these
verses. They used to say:
فَتَعَلَّمْنَا القُرْآنَ وَالعِلُمَ وَالْعَمَلَ جَمِيُّعًا
We have learnt the Qur'an, knowledge and action all in one.
(al-Itqan 2/176)
Consequently, as reported in Mu'atta' of Imam Malik, Sayyidna
'Abdullah ibn 'Umar ate Algo, spent full eight years memorizing Surah
al-Baqarah alone and, as in the Musnad of Ahmad, Sayyidna Anas
as JI , says that 'one of us who would learn Surah al-Baqarah and
Surah 'al-'Imran had his status enormously raised among us.' (Ibid)
Worth noticing is the fact that these noble Companions whose
mother-tongue was Arabic, who had the highest degree of expertise in
poetry and letters and who would have no difficulty in having very
long qasidah poems perfectly committed to their memories with the
least of effort, why would they need, just to memorize the Qur'an and

45
Introduction
understand its meanings, as long a time as eight years, and that too,
for mastering one Surah? The only reason for this was that proficiency
in the Arabic language was not enough to have a learning of the noble
Qur'an and areas of knowledge bearing on it. In order to do that, it
was also necessary to seek the benefit of the teaching and the company
of the Holy Prophet . Now this is so obvious that the noble
Companions inspite of having an expertise in the Arabic language and
notwithstanding their being direct witnesses to the revelation, still
needed the process of going through formal education at the feet of the
blessed master in order to become the 'alims of the Qur'an, how then,
after all these hundreds of years following the revelation of the
Qur'an, just by cultivating an elementary familiarity with Arabic, or
by simply looking at translations, can anyone claim to having become
a commentator of the Qur'an? What a monsterous audacity and what a
tragic joke with knowledge and religion! People who opt for such
audacity should remember well that the Holy Prophet & has said:
من قال فى القرآن بغير علم فليتبوا مقعده فى النار
Whoever says anything about the Qur'an without knowledge, then
he should make his abode in Hell. (Abu Daw'ud, as in al-Itqan, 2/179)
And he has also said:
من تكلم فى القرآن برأيه فأصاب فقد أخطأ
Whoever talks about the Qur'an on the basis of his opinion,
and even if says something true in it, still he made a mistake.
(Abu Daw'ud, Nasa'i)
Famous Commentaries of the Qur'an
Countless commentaries of the Glorious Qur'an have been written
since the blessed period of the Prophethood. In fact, no other book of
the world has been served as much as the noble Qur'an. Introducing
all these commentaries is not possible even in some detailed book,
much less in a brief introduction such as this. But, what we wish to do
here is to introduce very briefly the major commentaries that have
served as particular sources of Ma'ariful Qur'an and which have been
cited there time and again. Although, during the period the above
commentary was being written, many commentaries and hundreds of
books were constantly referred to, but here, the purpose is to limit the
introduction to commentaries the references to which will appear

46
Introduction
repeatedly.
Tafsir ibn Jarir
The real name of this Tafsir is Jami' al-Bayan and it was compiled
by 'Allamah Abu Ja'far Muhammad ibn Jarir al-Țabari (died 310
Hijrah). 'Allamah Tabari is a highly rated commentator, muhaddith
(hadith expert ) and historian. It is said that he kept writing for forty
years continuously and used to write forty pages every day (al-Bidayah wa
al-Nihayah, v. 11, p. 145). There are charges of being Shi'ah against him, but
researchers have refuted this charge and the truth of the matter is
that he is a highly regarded scholar of the followers of the Sunnah,'
rather one of the Shi'ite scholars.
Being in thirty volumes, his Tafsir enjoys the status of a basic
source for later commentaries. In his explanation of the verses, he
quotes different scholars and then goes on to prove the position which,
according to him, is weightier, of course, with arguments and proofs. It
must, however, be admitted that narrations of all sorts, sound and
weak, have found a place in his commentary. Because of this, not
every narration presented by him can be relied upon. In reality, he
was aiming through his commentary to collect and compile all
narrations that could become available to him, so that this collected
material could be put to use later on. Conceded is the fact that he has
given the chain of reporters along with each narration so that whoever
wishes to investigate into the chain of narrators could do so and decide
for himself if the narrations are true or false.
Tafsir ibn Kathir
Hafiz 'Imad al-din Abu al-Fida' Isma'il ibn Kathir al-Dimashqi
al-Shafi'i (died 774 Hijrah), a distinguished research scholar of the
eighth century, is the author of this commentary. It has been
published in four volumes. Here emphasis has been laid on
explanatory narrations. A special feature is his criticism as hadith
expert on different narrations, and from this point of view, this book
holds a distinct place among all books of Tafsir.
Tafsir Al-Qurtubi
Its full name is Al-Jami' li-Ahkam al-Qur'an. It was written by the
famous learned writer and research scholar of Andalusia (Spain), Abu
'Abdullah Muhammad ibn Ahmad Abi Bakr ibn Farah al-Qurtubi

47
Introduction
(died 671 Hijrah). He was a follower of the Maliki school of fiqh and
was known all over for his 'ibadah and piety. The fact is that the basic
objective of this book was to deduce juristic injunctions and rulings
from the Qur'an yet, while doing so, he has also provided the
explanation of verses, research into difficult words, discussion of
diacritical marks and elegance of style and composition, and related
Traditions and Reports in his Tafsir, and quite ably so. This book is in
twelve volumes and has been published repeatedly.
Al-Tafsir al-Kabir
This is the work of Imam Fakhr al-din al-Razi (died 606 Hijrah).
Its real name is Mafatih al-Ghayb, but is popularly known as 'Tafsir
Kabir'. Imam Razi is an imam of the theology of Islam, therefore, great
emphasis has been laid in his Tafsir on rational and scholastic debates
and on the refutation of false sects. But, the truth is that this Tafsir is,
in its own way, a unique key to the Qur'an as well. Furthermore, the
pleasing way in which the meanings of the Qur'an have been clarified
and the mutual link of the Qur'anic verses established, is all too
praise-worthy. Most likely, Imam Razi himself wrote down his Tafsir
as far as Surah al-Fath. Onwards from there, he could not complete.
So, the remaining part of the Tafsir, from Surah al-Fath to the end,
was completed by Qadi Shihab al-Din ibn Khalil al-Khawli
al-Dimashqi (died 639 Hijrah) or Shaykh Najm al-Din Ahmad ibn
1
Muhammad al-Qamuli (died 777 Hijrah). (Kashaf al-Zunun v. 2, p. 477)
Imam Razi has particularly emphasised scholastic debates and the .
refutation of false sects in accordance with the dictates of his time, and
while doing so, his discussions have become too lengthy at several
places, therefore, some people have made the following comment on
his Tafsir : فيه كل شيئ الا التفسير :"There is everything in this (book) except
the Tafsir.' But this comment is a terrible injustice to Tafsir Kabir.
That which is the truth has already been stated above, namely, that
this Tafsir enjoys a high rating as far as the resolution of the meanings
of the Qur'an is concerned. But, there are places where he has
explained verses of the Qur'an while moving away from the consensus
of the ummah, however, such places are very thinly spread out in this
book that goes on to eight volumes.

48
Introduction
Tafsir al-Bahr al-Muhit
This was written by 'Allamah Abu Hayyan al-Gharnati al-Andalusi
(died 754 Hijrah) who was a master of syntax and rhetoric in addition
to other Islamic fields of learning. As a result of this, his own Tafsir is
soaked in syntax and rhetoric. He places special stress on
investigating into the words of every verse, the difference in structures
and on points of eloquence.
Ahkam al-Qur'an by al-Jassās
This was written by Imam Abu Bakr al-Jassas al-Razi (died 370
Hijrah) who occupies a distinguished place among Hanafi jurists. The
deduction of juristic injunctions and rulings from the noble Qur'an is
the subject of this book. Instead of explaining verses in serial
continuity, he has taken up the juristic details as called for by verses
which consist of juristic injunctions. Several other books have also
been written on this subject, but this book enjoys a prominent place
among those.
Tafsir al-Durr al-Manthur
This was written by 'Allamah Jalal al-Din al-Suyuti (died 910
Hijrah). Its full name is 'al-Durr al-Manthur fi al-Tafsir bi l'Ma'thur.'
Here 'Allamah al-Suyuti has tried to collect all narrations about the
tafsir of Qur'an he was able to find. Several hadith scholars such as
Hafiz ibn Jarir, Imam Baghawi, Ibn Marduwayh, Ibn Hibban and Ibn
Majah and others had already worked in this area on their own.
'Allamah al-Suyuti has assembled narrations presented by all of them
in this book. But, rather than refer to complete chain of authorities
along with narrations, he has found it sufficient to simply name the
particular author who has presented that narration under his
authority so that, if needed, one could go back to the work and
investigate into the ultimate authority. Since his purpose was to put
together a mass of narrations, as a result of which, all sorts of
narrations, sound and weak, have found their way into his book.
Hence, every narration allowed entry by him cannot be considered
reliable without investigation into its authority. There are occasions
when 'Allamah al-Suyuti does indicate with each narration the degree
of its authority as well. But, as he is known to be fairly easy-going in
respect of hadith critique, it is still difficult to fully rely on that too.

49
Introduction
Al-Tafsir al-Mazhari
This was written by Qadi Thanaullah Panipati (died 1225 Hijrah).
He has named this Tafsir as 'Al-Tafsir al-Mazhari' after the name of
his spritual master, Mirza Mazhar Jan-e-Janan Dehlavi. This Tafsir of
his is very simple and clear, and extremely useful to locate brief
explanations of Qur'anic verses. Along with the elucidation of Qur'anic
words, he has also taken up related narrations in ample details, and in
doing so, he has made an effort to accept narrations after much more
scrutiny as compared with other commentaries.
Rüh al-Ma'ani
The full name of this Tafsir is 'Ruh al-Ma'ani fi Tafsir al-Qur'an
al-'Azim wa al-Sab' al-Mathani' and it was written by 'Allamah
Mahmud al-Alusi (died 1270 Hijrah), the famous scholar of the last
period of Baghdad, and comprises of thirty volumes. He has made his
best possible effort to make this Tafsir comprehensive. There are
exhaustive discussions on language, syntax, letters, style, and on
jurisprudence, articles of faith, scholastics, philosophy, astronomy,
mysticism and related narratives of Traditions. He has made an
attempt to leave no intellectual aspect pertaining to a verse
unexplained. In the case of hadith narratives as well, the author of
this work has been more cautious as compared to other commentators.
From this angle, this is a very comprehensive commentary, and no
future venture in connection with the Tafsir of the Qur'an can now
afford to ignore its help.

53
Surah Al-Fatihah
AL-FATIHAH
(The Opening)
This Surah is Makkan, and comprises of seven verses
The Merits and Peculiarities of the Surah
This Surah (Chapter) of the Holy Qur'an possesses a number of
merits peculiar to it. Firstly, the Holy Qur'an begins with it; the pre-
scribed prayer begins with it; and even in the order of revelation this
is the first Surah which was revealed to the Holy Prophet . in its
complete form. Some verses of the Surahs Iqra' (al-'Alaq),
al-Muzzammil and al-Muddaththir had no doubt been revealed earlier,
but the first Surah to be revealed in a complete form is no other than
this. Certain Companions of the Holy Prophet صلى الله عليه وسلم have
reported that this was the first Surah to be revealed. Most probably
they had meant that no Surah had been revealed in a complete form
before this. Perhaps that is why the Surah has been named as
'Fatihatul-Kitab' (The Opening of the Book).
The other important peculiarity of the Surah is that it is, so to say,
the quintessence of the Holy Qur'an, and the rest of the Qur'an is its
elaboration. The Surah may thus be delineated for two reasons.
Firstly, all that the Holy Qur'an has to say is, in one way or another,
related to either of the two themes, faith ('Iman) and virtuous deeds
(al-'amal al-salih), and the basic principles of the two have been

54
Surah Al-Fatihah
indicated in this Surah (See Ruh al-Ma'ani and Ruh al-Bayan). That is why
authentic Traditions (Ahadith) give to this Surah such titles as "Umm
al-Qur'an" (Essence of the Qur'an), "Umm al-Kitab" (Essence of the
Book), "Al-Qur'an al-'Azim (Glorious Qur'an).
Secondly, this Surah gives a special instruction to the man who
begins the recitation or the study of the Qur'an _ that he should
approach this book with a mind cleansed of all his previous thoughts
and opinions, seeking nothing but the Truth and the right path,
praying to Allah for being guided in the right path. The Surah begins
with the praise of Him before whom the request is to be submitted,
and ends with the request for guidance. The whole of the Qur'an is
the answer to this request. The answer begins with the words: "Alif
Lam Mim. This is the Book", which is an indication that the guidance
man had prayed for has been provided in this Book.
The Holy Prophet صلى الله عليه وسلم has said, "I swear by Allah who is
the master of my life, neither the Torah, nor the Evangile nor the
Psalms of David have anything to compare with the Opening Chapter
of the Qur'an, and no other Chapter of the Qur'an itself can compare
with it." (Reported by the Companion Abu Hurairahe Jdl +)).
The Holy Prophet صلى الله عليه وسلم has also said that this Surah is a
cure for all kinds of illnesses. According to another Tradition (Hadith),
the Surah has also been named the "Cure" (Al-Shifa), (See Qurtubi), and
al-Bukhari reports from the Companion Anas that the Holy Prophet
has called this Surah the greatest among all the Surahs صلى الله عليه وسلم
of the Holy Qur'an. (See Qurtubi)
بِسْمِ اللهِ الرَّحْمِنِ الرَّحِيْمِ﴾
(I begin) with the name of Allah, the All-Merciful, the Very-
Merciful.
Bismillah is a verse of the Holy Qur'an
There is consensus of all the Muslims on the fact that Bismillah
al-Rahman al-Rahim is a verse of the Holy Qur'an, being a part of the
Surah al-Naml (The Ant); and there is also an agreement on that this

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verse is written at the head of every Surah except the Surah
al-Taubah. But there is a difference of opinion among the Mujtahids
(the authentic scholars who are entitled to express an opinion in such
matters) as to whether this verse is an integral part of the Surah
al-Fatihah or of all the Surahs or not. According to the great Imam
Abu Hanifah, it is not an integral part of any Surah except al-Naml,
rather it is in itself an independent verse of the Holy Qur'an which has
been revealed for being placed at the beginning of every Surah in order
to separate and distinguish one Surah from another.
The merits of Bismillah
It was a custom in the Age of Ignorance (Jahiliyyah) before the
advent of Islam that people began everything they did with the names
of their idols or gods. It was to eradicate this practice that the first
verse of the Holy Qur'an which the Archangel Jibra'il brought down to
the Holy Prophet صلى الله عليه وسلم commanded him to begin the Qur'an
with the name of Allah ( 2001."Read with the name of your Lord."
The famous commentator al-Suyuti says that beside the Holy
Qur'an all the other divine books too begin with Bismillah. Certain
other scholars are of the opinion that Bismillah Al-Rahman Al-Rahim
is peculiar to the Qur'an and to the followers of Muhammad _ . The
two views can be brought into agreement with each other if we say
that all the divine books share the common trait of beginning with the
name of Allah, but the words Bismillah Al-Rahman Al-Rahim are
peculiar to the Holy Qur'an, as is evident from certain Traditions
(Ahadith) which report that in order to begin with the name of Allah
anything he undertook, the Holy Prophet صلى الله عليه وسلم used to say the
words 0 24 (Bismika Allahumma), but when the verse Bismillah
Al-Rahman Al-Rahim was revealed, he adopted these words. Since
then this practice was established through the verbal command of the
Holy Prophet y or through his act or tacit approval). (See Qurtubi and Ruh
al-Ma'ani)
The Holy Qur'an again and again instructs us to begin what we do
with the name of Allah. The Holy Prophet صلى الله عليه وسلم has said that
no important work receives the blessings of Allah, unless it is begun
பவர்சிஸ்டம் கடல் ..

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Surah Al-Fatihah
with His name. According to yet another hadith (Tradition), closing
the door of one's house, putting out the lamp, covering a vessel, should
all be done with the recitation of Bismillah. The Holy Qur'an and the
ahadith (Traditions) repeatedly instruct us to recite this verse while
taking food, drinking water, performing the wudu (ablution), getting
on a carriage or getting down from it. (See Qurtubi)
By instructing man to begin everything with the name of Allah,
Islam has given to the whole of his life an orientation towards Allah so
that he may, with each step he takes, renew his allegiance to the
covenant with Allah that nothing he does, not even his very being can
come into existence without the will and the help of Allah. Thus, all
the economic and worldly activities of man, each movement and
gesture becomes transformed into an act of worship.1 How brief is the
action, which consumes neither time nor energy, and yet how immense
is the gain -- it is a regular alchemy, transmuting the profane (dunya)
into the sacred (din); a disbeliever eats and drinks just as a Muslim
does but in saying 'Bismillah' as he begins to eat, the Muslim affirms
that it was not in his power to obtain this little morsel of food which
has passed through innumerable stages from the sowing of the seed to
the reaping of the grain corn, and which has during this process
required the labours of the wind, the rain, the sun, of the heavens and
of the earth, and of a thousand men -- and that it is Allah alone who
has granted him this morsel of food or this draught of water by
making it go through all these stages. A disbeliever goes to sleep,
wakes up and goes about as much as a Muslim. But while going to
sleep or waking up, the Muslim mentions the name of Allah, renewing
his relationship with Him. Thus his economic and worldly needs and
activities acquire the nature of the remembrance of Allah, and are
counted as acts of worship. Similarly, in saying 'Bismillah' while
getting on to a carriage, the Muslim testifies to the fact that it is
beyond the power of man to produce this carriage and to procure it for
him, and that it is only the infallible and divinely-created order of
1. This is the only way in which human life can, to use a word dear to
modern cultural anthropology, be sacralized in any meaningful sense of
the term -- Translator

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Surah Al-Fatihah
things that has brought together from all the corners of the world the
wood, the steel and other metals which have gone into the making of
the carriage, as well as the mechanics who have given a particular
shape to these components, and the driver -- and finally put all these
into the service of man who can make use of the labour of this army of
the creatures of man who can God by spending a few coins. And even
these coins have not been created by him, it is Allah himself who has
provided the complex ways and means of earning them. Veritably,
'Bismillah' is the legendary philosopher's stone which transmutes, not
فَلِلّهِ الْحَمْدُ عَلىْ دِيْنِ الْإِسْلامِ وَ تَعْلِيمَاتِه . copper, but mere dust into the purest of gold
:'So then, praised be Allah for the religion of Islam and its teachings.'
Ruling
'Before beginning to recite the Qur'an, it is sunnah to first say
(I seek refuge with Allah from Satan -- the accursed) أَعُوذُ بَاللّهِ مِنَ الشَّيْطْنِ الرَّحِيِ
and then بسم اللهِ الرَّحْمنِ الرَّحِيْم (I begin with the name of Allah, the
All-Merciful, the Very-Merciful). And during the tilawah (the
recitation of the Holy Qur'an) as well, saying $1 2: 'Bismillah ... at the
beginning of each Surah, except the Surah Al-Bara'ah (al-Taubah), is
Sunnah.
Commentary
'Bismillah': This phrase is composed of three words -- the letter
'Ba', 'Ism' and 'Allah'. The preposition 'Ba' has several connotations in
Arabic, three of which are appropriate to the occasion. All the three
are applicable here: (1) Contiguity, or the close proximity between one
thing and the other; (2) Seeking the aid of someone or something; (3)
To seek the blessings of someone.
The word 'Ism' has many lexical and intellectual nuances of
meaning, the knowledge of which would not be essential for the
average reader. It is sufficient to know that this word is translated in
English as 'Name'.
The word, 'Allah' is the greatest and the most comprehensive of the
divine names. According to some scholars, it is the 'Great Name', or
'Al-Ism al-A'zam'. (According to the Tradition (Hadith), the Great
Name carries with it such a benediction that a prayer is granted when
this word has been uttered. Reports differ as to what this Great Name

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Surah Al-Fatihah
is). The word 'Allah' refers to the Essence, and hence this name cannot
be given to anyone except Allah. That is why this word has neither a
plural nor a dual, for Allah is One and has no associate. In short, Allah
is the name of that Ultimate Reality which comprehends in Itself all
the attributes of perfection, which is the creator and sustainer, unique
and peerless.
Thus, the phrase 'Bismillah' has these three respective significa-
tions according to the three connotations of the preposition 'Ba':
(a) With the name of Allah
(b) With the help of the name of Allah
(c) With the barakah or benediction of the name of Allah.
But, in all the three forms, the phrase obviously remains
incomplete unless one mentions the work which one intends to begin
with the name of Allah or with its help or benediction. So, according to
the rules of grammar, some verb is taken to be understood here which
should be suitable for the occasion -- e.g., 'I begin or recite with the
name of Allah.' Propriety demands that even this verb should be
understood to occur after the phrase, so that one does actually begin
with the name of Allah and the verb does not precede His name. The
preposition 'Ba' has, however, to be placed before the name of Allah,
for it is an exigency of the Arabic language. But even in this respect
the 'Uthmani manuscript of the Holy Qur'an prepared by the third
Caliph 'Uthman , has made the necessary modification in
accordance with the consensus of the Companions of the Holy Prophet
The regular Arabic script requires the letter 'Ba' here to . صلى الله عليه وسلم
be joined with the letter 'Alif', producing this shape -- Jun 24 . But the
'Uthmani manuscript has dropped the 'Alif, and joined the letter 'Ba'
with the letter 'Sin', making the 'Ba' look like a part of the word 'Ism',
so that the beginning is made, in effect, with the name of Allah. That
is why the letter 'Alif is not dropped in other combinations between
the preposition 'Ba' and the noun 'Ism' -- for example, in the verse [3]
til (Igra' biismi Rabbik), the 'Alif is written along with the 'Ba'. It is
the peculiarity of 'Bismillah' alone that the letter 'Ba' has been joined
with the letter 'Sin'.

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Surah Al-Fatihah
Merciful) -- these two are the attributes of Allah Almighty. 'Rahman'
signifies one whose mercy is common to all, and extends to the whole
universe, to everything that will be created in the future. On the other
hand, 'Rahim' signifies one whose mercy is perfect in all possible ways.
That is why 'Rahman' is the exclusive attribute of Allah and the word
is employed only when one is referring to Him. It is not permissible to
qualify any created being as 'Rahman', for there cannot possibly be
anyone else, beside Allah, whose mercy should be all-embracing and
all-inclusive. Just like the word 'Allah', there is no dual or plural for
the word 'Rahman' too, because these words are in their signification
exclusive to the One and Absolute Being which does not permit the
existence of a second or a third. (Tafsir al-Qurtubi) The signification of
the word 'Rahim', on the contrary, does not contain anything which it
should be impossible to find in a created being, for a man may be
perfectly merciful in his dealings with another man. So, the word
'Rahim' may justifiably be employed in the case of a human being -- as
the Qur'an itself has used the word in speaking of the Holy Prophet
which is: 35 3,5340 (He is gentle and very merciful towards the
Muslims).
Ruling: This would easily show that those who shorten names
such as 'Abd al-Rahman or Fadl al-Rahman into 'Rahman' are doing
what is not permissible and are thus committing a sin.
Out of the 'Beautiful Names' ( Ce Eavi : Al-Asma' al-Husna) of
Allah Almighty and His attributes of perfection, only two have been
mentioned in this verse - namely, 'al-Rahman' and 'al-Rahim' -, and
both have been derived from the root 'Rahmah' (mercy), indicating the
all-pervasiveness and perfection of divine mercy. It points to the fact
that the creation of the heavens and the earth and the sustenance of
the whole universe has no other motivation than making manifest
Allah's quality of mercy. He Himself had no need of these things, nor
could anyone compel Him to create them. It is His own mercy which
has required the creation and sustenance of the whole universal order.
How aptly this was put in Persian by poet Rūmi:
مانبوديم وتقاضا ما نبود
لطف تو ناكفته مامى شنود
There was nothing -- neither our being nor our claim to be;
It was Thy mercy that heard our unsaid.

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Injunctions and related considerations
The Holy Qur'an says : فَإِذَا قَرَأْتَ الْقُرآنَ فَاسْتَعِذٌ بِاللهِ مِنَ الشَّيْطِنِ الرَّحِيم :When you
recite the Qur'an, seek the protection of Allah against Satan, the
rejected one'.
According to the consensus of Ummah, it is a Sunnah to say
ta'awwudh : أَعُوذُ بِاللّهِ مِنَ الشَّيُطْنِ الرَّحِيم 'before the recitation of the Holy Qur'an
whether in Salah or out of Salah (Sharah al-munyah). Saying
ta'awwudh is peculiar to the recitation of the Holy Qur'an. Therefore,
with the exception of tilawah, all other chores should be taken up by
first saying 'Bismillah' only. Saying ta'awwudh is not a sunnah there.
('Alamgiri, Chapter 4 - Al-Karahiyah)
One should begin the recitation of the Qur'an by reciting both 3,ci
... Ju (I seek the protection of Allah) and Ju 2. (Bismillahi: I begin with
the name of Allah). During the recitation, one should repeat
'Bismillah', but not 'A'udhubillah', when one comes to the end of a
Surah (or Chapter) and begins the next Surah -- with the sole
exception of the Surah 'Al-Bara'ah' (fl). If one comes upon this
particular Surah in the course of the recitation, one should not say
'Bismillah' before reading it. But if one happens to begin the recitation
of the Holy Qur'an with this Surah, one should recite 'A'udhubillah'
and 'Bismillah' both (Alamgiriah from Al-Muhit).
'Bismillah al-Rahman al-Rahim' is a verse of the Holy Qur'an and
a part of the verse in Surah 'al-Naml'; it is also a regular verse when it
occurse between two Surahs. It must, therefore, be treated with as
much respect as the Holy Qur'an itself, and it is not permissible to
touch it without having performed wudu (ablution). In the state of
major ritual impurity (e.g., after the emission of semen, or during
menstruation, or after child-birth), it is not allowed to even read this
verse as recitation of the Holy Qur'an before having taken a ritual
bath. One may, however, recite it as a form of prayer before beginning
a work, like taking one's meals or drinking water under all conditions.
Rulings:
(1) It is a Sunnah to recite 'Bismillah' after 'A'udhu-billah' at the
very beginning of the first raka'ah in the salah. But views differ as to
whether it should be recited in a loud or a low voice. Imam Abu