Queen Hatshepsut

Al-Fatihah

Al-Fatihah

Surat Al-Fatihah or the Seven Mathani or Umm al-Kitab is the greatest surah in the Holy Qur’an, for the Prophet Muhammad’s saying: “Praise be to God, Lord of the Worlds, is the Seven Mutanate, and the Great Qur’an that I have given”, because it was opened with it in writing, and because it opens the prayer with it in reading. Surat Al-Fatihah has many names that Al-Suyuti counted in the Book of Perfection in the Sciences of the Qur’an twenty-five names among the titles and attributes that took place on the tongues of the readers from the era of the predecessors, including: The Great Qur’an, Surat Al-Hamd, Al-Wafia, and Al-Kafi. The majority of scholars are unanimously agreed that the verses of Surat Al-Fatihah are seven verses, with the agreement of the readers and commentators, and only three exceptions: Al-Hasan Al-Basri and said that they are eight verses. The surah is a surah Meccan that was revealed before the emigration of the Messenger from Mecca, which is the view of most scholars, and its arrangement was to go down fifthly to the words of Badr al-Din al-Zarkashi after Surat al-Alaq, Surat al-Qalam, Surat al-Muzammil, and Surah al-Muddathir. By mentioning his names, relieving him of all shortcomings, proving resurrection and reward, singling him out with worship and seeking assistance, turning to him to seek guidance to the straight path, invoking him to fix them on the straight path, and telling stories of previous nations, and the surah also included encouraging good deeds. And I mentioned the basics of the religion: Thank God’s blessings in his saying: Praise be to God, and sincerity to God in saying: Beware of worship, and you we seek help, and righteous companionship in his saying: The path of those whom you are blessed with. The righteous one, and the Hereafter in his saying: Malik on the Day of Judgment, in addition to the importance of supplication in his saying: Do not worship, and beware of seeking help. Surah Al-Fatihah has great importance in Islam as well as in the life of a Muslim, as it is a great pillar of prayer, so prayer is not valid if the Fatihah is not read in it on The most correct opinion among the majority of scholars is that it was narrated on the authority of Abu Hurairah, on the authority of the Prophet, who said: “Whoever prays a prayer in which he does not recite with the mother of the Qur’an, it is a prematurity - three - incomplete.” In another narration: "There is no prayer for those who did not recite with the opening of the book."


















Surat Al-Fatihah has many names that scholars have mentioned in their books, including Imam al-Razi, al-Qurtubi, al-Suyuti and others, as the abundance of names indicates the honor and stature of the named. The main name of the surah is al-Fatiha, and al-Fatihah in the language: it is derived from al-Fath, which is the opposite of closing, so open it opens open it opens and opens it opens and opens it opens. The opening of the thing is the beginning, and the Fatihaat of the Qur’an are the beginning of the suras, and the one is the opening. And the mother of the book is told her: the chapeau of the Qur’an. Al-Fatihah is the name of Ali Wazzan (effective), and it refers to the first thing in which there is a gradation. In addition to the name of Al-Fatihah, the surah is called by many names, some of which are arresting names and others are ijtihad names. Ibn Ashur stated that only the Fatihah or the seventh al-Mathani, Umm al-Qur’an, or Umm al-Kitab, was proven in the authentic Sunnah and the narrated of its names. Detective names:
The opening of the book: It was narrated on the authority of Abu Hurairah that the Messenger of God commanded him to come out and call: “There is no prayer except by reading the opening of the book, so what is more.” And so called: because it opens with it in the Qur’an and teaching, and reading in prayer, and it was said: Because it is the first surah that was revealed from heaven, and it was said: Because it is the first surah written in the preserved Tablet, and it was said: Because praise opens all words.
The Seven Vetogenic: The Almighty said: We have come to you a seventh of the bladder and the great Qur’an, and on the authority of Abu Ibn Ka'b that he recited the Prophet or the Qur’an, then the Messenger of God said: “And by whom my soul is revealed in His hand is not revealed in the Torah, nor in the Seven Distinguished Book, nor in the Zabur. And the great Qur’an that you gave. ” And the reason for calling it seven: Because it is seven verses. As for the reason for its name Al-Muthani, there are several aspects: It was said because it is excluded from all the heavenly books, and it was said that it is read during prayer and then that it is folded in another surah, and it was said that it is folded in every rak'ah, and it was said that God revealed it twice, once in Makkah and once in Medina, and it was said because it is whenever the slave reads from it. A verse that God dissuaded him by reporting on his action, and it was said because it was combined with eloquence and eloquence of meanings, and it was said because it was excluded for this ummah and it did not come down to anyone before it as a stock for it.
The mother of the Qur’an or the mother of the book: Abu Hurairah narrated from the Prophet he said: “Whoever prays a prayer in which he does not recite the mother of the Qur’an, it is prematurity - three - incomplete.” The reason for its name is: that the mother of a thing has its origin and what is meant by the whole Qur’an is the determination of four things: the divinities, the repetition, the prophecies, the confirmation of judgment and the destiny of God, and this surah includes these four things, and that is why it was called the mother of the Qur’an because it includes the four things, and it is the origin of the Qur’an. It was narrated from Abu Bakr ibn Dureid that he said: “The mother, in the words of the Arabs, is the flag that the soldiers place, so the surah is called the mother of the Qur’an, because the people of faith are terrified of this surah, just as the fearful of the soldiers is to the flag.” Al-Mawardi said: “She was named because of her progress and the delay of other things according to her. She became a mother because she slaughtered him, that is, his progress. Likewise, the flag of war was said to be a mother for her progress and the army’s following to him. And it is said that when a person has passed from his life years a mother for her advancement, and Mecca or al-Qura for her advancement over the rest of the villages, and because the land from it erased and from it happened, and she became a mother to her because of her occurrence on her behalf, as a child from his mother.
It was said: Because it is the court, the courts, the mother of the book. As for the name of the mother of the book, in this name there is a disagreement, so the majority approved it, and Anas bin Malik, al-Hasan al-Basri and Muhammad bin Sirin disliked it. Anas and Ibn Sirin inferred that the mother of the book is the preserved panel, while al-Hasan al-Basri said: The mother of the lawful and forbidden book.



















The Great Qur’an: It came from the Messenger that he said: It is the Seven Muthanna and the Great Qur’an that you have come. It is so called: because it includes all the sciences of the Qur’an, and that it includes praising God Almighty with descriptions of his perfection and majesty, commanding and sincere worship in them, acknowledging the inability to do any of them except by helping him, and invoking him in guiding him to the straight path.

As for the discretionary names of the surah, they include:

Surat Al-Hamad: so-called because the first of it is the term Al-Hamad. Al-Wafiyyah: Sufyan ibn Uyaynah used to call it this name. Al-Tha'labi said: “And its interpretation is that it does not accept the bisection?

Al-Kafiyyah: so named because it is sufficient on behalf of others, and as for others, it is not sufficient for it. Ubadah Ibn Al-Samit narrated that the Messenger said: “The mother of the Qur’an is a substitute for others, and there is no other as a substitute for her.”

The prayer: Abu Hurairah narrated from the Messenger, saying: “God Almighty says: The prayer between me and my servant is divided into two halves.” This surah is intended. And it was said: Because it is one of its requirements, it is a matter of calling the thing a name that is necessary. And it was said: Because prayer is not valid without it.

Supplication Surah: For it includes the Almighty saying: Guide us the straight path. The question: Abu Sa`id al-Khudri narrated that the Messenger said: “The Lord Almighty says: Whoever is distracted by the Qur’an about my question, I will give him the best of what I give to askers.” The basis: In the reason for calling it that object: It is the first surah of the Noble Qur’an, as it is the basis. And it includes the most honorable demands and that is the basis. And that the most honorable act of worship after faith is prayer, and this surah includes everything that is necessary in faith, and prayer is not performed without it.























Thankfulness: This is because it is a praise to God, with grace, generosity and kindness.

Al-Shifa: Because if it is read to the patient, it will heal him by Allah's command. Al-Ruqyah: Abu Sa`id al-Khudri narrated that the Messenger of God said to the man who promoted the master of the neighborhood: “What he knew was that it was ruqyah, swear and hit me with an arrow.”

Munajat: Because the servant speaks to his Lord, saying: On you we worship and you to seek help. And Surat teaching the issue: It was said: Because it contains the etiquette of the question because it began with praise before it. Surat Al-Tawfid: because it includes Al-Tawfid when it says: We worship you, and we seek help from you.

Surat Al-Kanz: so named because it contains great treasures of science and meanings. This name Zamakhshari was mentioned in his interpretation.

Surat Al-Nur: Because it appears frequently in its use or to enlighten the hearts due to the majesty of its destiny, or because it contains meaningful meaning to it as the meaning of the Quran.
As for the twenty-five names that Jalal al-Din al-Suyuti cited in his book Al-Itqan in the Sciences of the Qur’an, they are: Al-Fatihah, Al-Fatihah Al-Kitab, Umm Al-Kitab, Mother of the Qur’an, the Great Qur’an, the Seven Matanids, Al-Wafa, Al-Kanz, Al-Kafiya, Al-Asas, Al-Nur, Surat Al-Hamad, Surat Al-Shukr. Surat Al-Hamd first, Surat Al-Hamd Al-Qasra, Al-Roqyah, Al-Shifa, Al-Shafi, Surah Al-Prayer, Al-Necessary, Surah Al-Dua, Surah Al-Question, Surat Al-Mawsim, Surat Al-Munajat, Surat Al-Tawfid.












 



The majority agreed that the verses of Surat Al-Fatihah were seven verses, according to the agreement of the readers and the interpreters, and Hassan al-Basri did not abstain from that when he said that they were eight verses, and was also attributed to Amr ibn Ubaid and to Hussein al-Jaafi, saying that they are six verses. The audience inferred that the surah is seven verses with the hadith of Abu Saeed bin Al-Maali that the Messenger of God said to him: “Let you know a surah that is the greatest surah in the Qur’an. As for the identification of the seven verses, it is what was stated in the hadith of the two Sahihs on the authority of Abu Hurairah that the Messenger of God said: “God Almighty said the prayer was divided into two halves between me and my servant, so we would describe it half to me and half of it for my servant.” The servant, the Compassionate, the Merciful, God says: My servant praised me, and if the servant says King on the Day of Judgment, God said, glorify me my servant, and if he says, You worship and you must not seek help, God said: This is between me and my servant. The lost, God said these to my servant and to my servant what he asked. ”The reason for the different counting verses is that the people of Makkah and Kufa count the Basmalah as a verse from the Fatihah and said that his saying (The path of those whom you have blessed is not angry with them nor the lost) is a complete verse, and the Shafi’is went to that. Basra and the Levant did not consider Basmalah a verse from Al-Fatihah, and they said: His saying “to those whom you have bestowed upon is a verse, and his saying“ he who is not angry with them nor those who are lost is another verse, ”and he went to that of the Hanafis. Al-Mahalla said that Al-Shafi’i, Ibn al-Mubarak and Ahmad in a narration about him made it the No. Basmalah is a separate verse in Al-Fatihah, and prayer is not valid without it. The Nawawi doctrine was preferred by Ibn Hazm. Among the clearest arguments for this doctrine is the hadith of al-Daaraqutni and al-Bayhaqi: If you read al-Hamdulillah, then read in the name of Allah, the Most Gracious, the Most Merciful. Abu Hanifa, Malik and Ahmed went in a narration that Ibn Qudamah mentioned in Al-Mughni that the Basmalah is not an independent verse in Al-Fatihah, and from the clearest of what they invoked is what Malik provided in Al-Muwatta Muslim in the Sahih on the authority of Abu Huraira said: I heard the Messenger of God, may God bless him and grant him peace, say God blessed The Almighty: I divided the prayer between me and my servant in two halves, then half it to me and half to my servant and what he asked. The Messenger of God, may God bless him and grant him peace, said: Read the servant, praise be to God, Lord of the worlds, God Almighty says: Praise me my servant. The place of martyrdom is that he started Al-Fatihah, praise be to God, Lord of the worlds, and did not mention the Basmalah, and in addition to that he elaborated on the lack of publicity of the Messenger and his successors in it during prayer. Anas bin Malik narrated: I prayed behind the Prophet, peace and blessings be upon him, and Abu Bakr, Omar and Othman, so they were opening Praise be to God, Lord of the worlds. They do not mention the name of God, the Compassionate, the Merciful, in the first or last recitation. Accordingly, the issue of Basmalah became in Al-Fatihah and the controversial issue that results from leaving it. The difference of scholars in counting is also due to what they memorized and received from the Companions on the authority of the Prophet, Fadl Abbas says: “The Messenger, may God’s prayers and peace be upon him, often stood in his recitation at the heads of the verse, and the Companions were May God be pleased with them, they learn from him, and by this they knew the heads of the verse, but peace and blessings be upon him sometimes used to stand on other than the head of the verse to indicate the permissibility, so some of the Companions who did not hear the Prophet, peace and blessings be upon him, assumed that this word on which the Prophet, peace be upon him, stood God be upon him is the head of the verse, this is the main reason, and there is another reason that Al-Zarkashi referred to in the proof, which is the difference of scholars in counting in the name of God, the Most Gracious, the Most Merciful, where they differed whether it is a verse or not a verse. This reason does not prevail in everything that occurred in a dispute ». As for Al-Hasan Al-Basri, he counted the Basmalah as a verse and a promise, so it became eight verses.






















Time to get off

The scholars differed as to the time when Surat Al-Fatihah was revealed, so most scholars said that it is a Meccan surah, and some scholars among them, Mujahid, Al-Zuhri and others said that it was a civil surah, and it was said that half of it was revealed in Makkah and the other half in Medina, and it was said that it was revealed twice: once in Makkah when prayer was imposed, and once in Medina. When the Qiblah was transformed, it became a civil Meccan. I say:
Makiya: This is the view of most scholars. Al-Tha`labi narrated with his chain of transmission on the authority of Ali bin Abi Talib that he said: “The opening of the book was revealed in Makkah from a treasure under the throne.” Al-Tha'labi said: “And upon him is most of the scholars.” It was also narrated on the authority of Amr bin Sharhabeel that he said: “Praise be to God, Lord of the Worlds, and that is that the Messenger of God, may God’s prayers and peace be upon him, confided to Khadija. He said: I feared that something was mixed with me. She said: And what is that, he said: If I am alone, I heard the call to recite, then went to Warqa bin Nawfal and asked him about that incident. Then he said to him: “If the call comes to you, prove it to him.” Gabriel, peace be upon him, came to him and said to him: Say: In the name of God, Most Gracious, Most Merciful. Praise be to God, Lord. Worlds ». And in the narration of Ibn Abbas, he said: “The Messenger of God, may God bless him and grant him peace, rose up and said: In the name of God, the Compassionate, the Merciful, and the Quraysh said: God knocked your mouth.” And Abu Naim al-Asbhani, in the evidence of the prophecy, included a man from Bani Salamah who said: “When the boys of Bani Salamah and Islam became Muslim, Amr ibn al-Jumuh was born. Amr’s wife said to him: Can you hear from your father what was narrated from him? Then he asked him, and he read to him, praise be to God, Lord of the worlds. Before immigration ». And Abu Bakr bin Al-Anbari included in the Qur’ans on the authority of Ubadah, saying: “The opening of the book was revealed in Makkah.”
Madaniyya: Al-Tha`labi narrated with his chain of transmission on the authority of Mujahid bin Jabr that he said: “The opening of the book was revealed in Medina.” Al-Hussein Bin Al-Fadl said: “Every scientist has a mistake, and this is a Mujahid’s misstep, because the scholars are different from him, and two aspects indicate him: The first: Surat Al-Hajar is Meccan by agreement.


















 



    Including the Almighty’s saying: We have given you seven of the Muthani, which is the beginning of the book, and this indicates that the Almighty gave him this surah as mentioned above. Abu Hurairah narrated that the Messenger said: “By whom my soul is in his hand, God has not revealed in the Torah, nor in the Bible, nor in the Zabur, or in the Criterion like it. Surat Al-Hijr is Meccan, and there is no dispute among scholars, just as the Messenger stayed in Makkah for a few years and used to pray his prayer with the beginning of the book.
    Meccan Medinan: Some scholars said this surah was revealed in Makkah once, and in Medina again, because it is Meccan Medinan, and for this reason God called it the Muthani, because it was revealed by God, but it was also an exaggeration in its honor.

With regard to scholars dealing with the reason for the revelation of the surah, some of them, including Al-Wahdi, Ibn Abi Shaybah, and Al-Bayhaqi reported that the surah has a reason for revelation, as they mentioned in their books that the reason for the revelation of Surat Al-Fatihah is what was narrated on the authority of Abu Maysara: “The Messenger of God, may God’s prayers and peace be upon him, would have heard a caller to him O Muhammad, when he heard the voice, he went running, so Waraqah ibn Nawfal said to him: If you heard the call, stand firm until you hear what he says to you. He said: When he emerged, he heard the call, O Muhammad, and he said: To you, he said: Say: I bear witness that there is no god but God, and I bear witness that Muhammad is the Messenger of God. Say: Praise be to God, Lord of the Worlds, Most Merciful, Most Compassionate, Malik on the Day of Judgment, until he has completed the opening book. The scholars are of the opinion that what was reported by Al-Wahdi and others is only the news of the surah and not the reason for its descent, as it is true that the hadith is news and not the reason for descending.
Surat Al-Fatiha was revealed before the migration from Makkah according to the opinion of most scholars, and many of them said that it was the first surah that was revealed. Ibn Ashur said: “The correct view is that it was revealed before it, recite in the name of your Lord and Surat Al-Muddathir then Al-Fatihah, and it was said that Surat N, Al-Qalam and Surat Al-Muzammil was also revealed before it. The first surah was revealed in its entirety, meaning not an astrology, unlike Surat Al-Qalam, and some scholars have verified that it was revealed when performing the obligatory prayer, so Muslims recited it in prayer when it was imposed, and I returned in a narration on the authority of Jabir bin Zaid the fifth surah in the order that the suras were revealed. Whatever it was, the Prophet, may God bless him and grant him peace, called it the beginning of the book and commanded that it be the beginning of the Qur’an. Ibn Ashur said: It is not contradicted by its descent after another Surahs for the sake of a pre-requisite interest before the amount of the Qur’an was collected by which it becomes a book. When that was combined, the Fatiha was revealed so that the preamble of the book and its purposes had been learned from the explanation of its name, the Mother of the Qur’an. God revealed Surat Al-Fatihah at a stage when the number of Muslims was close to forty men and women, most of whom were poor, slaves and vulnerable, and Mecca was full of false beliefs, perverted perceptions, and bad habits such as polytheism, idolatry and statues, denial of resurrection, the spread of fornication, drinking alcohol, murder and so on. So Al-Fatihah and her ilk descended to address false beliefs, correct their perceptions and beliefs, and instill in the souls of Muslims sound beliefs, good morals, and sound education.













 




Topics and purposes of the surah
The surah included several purposes, which some commentators spoke about, namely: praising and glorifying God Almighty, praising him by mentioning his beautiful names required for his superior qualities, clearing him from all deficiencies, establishing resurrection and reward, singling him out for worship and seeking help, and turning to him to seek guidance to the straight path, and invoke him to confirm them On the straight path, and telling the stories of former nations, which included the encouragement of good deeds. The surah also reminds the basics of the religion: Thank God’s blessings in his saying (Praise be to God), sincerity to God in his saying (On you we worship, and on you we seek help), and righteous companions in his saying (the path of those whom you are blessed with), and he mentions the names and attributes of God in his saying (Most Gracious, Most Merciful), And righteousness in his saying (Show us the straight path), the hereafter in his saying (Malik on the Day of Judgment), in addition to the importance of supplication in saying (We worship, we seek help). Al-Buqai said: “Surat Al-Fatihah includes all that is in the Qur’an, so the first three verses include all the meaning included in the names. The best and the highest attributes, so everything in the Qur’an of that is detailed from its collections, and the other three verses of his saying: (guide us) include everything surrounding the command of creation to reach God, bias towards His mercy, and discontinuation without that. This, and everything that is a link between what is apparent from the creation, its principle, and its resurrection from the truth, so detailed from the verse on you we worship and you to seek help. Ibn al-Qayyim mentioned that the surah included the response to all sects of people of innovation and delusion, as it showed the homes of those who walked, the shrines of those who know, and the statement that only this surah takes its place, nor does it block its blockage, and therefore it was not revealed in the Torah, nor in the Bible like it. Abd al-Rahman bin Nasser al-Saadi said: “This surah, in its summary, contained what a surah of the Qur’an did not contain. The monotheism of deity, which is the singularity of God by worship, is taken from the word: God, and from its saying: Beware of worship. And the unification of names and attributes, which is the confirmation of the attributes of perfection for God Almighty, which he proved to himself, and his Messenger, may God bless him and grant him peace, proved them for him without disruption, no representation, or an analogy, and this was indicated by the term praise. And proving the reward for the deeds in his saying: The owner of the day of debt, and that the reward is with justice, and it included faithfulness to God Almighty, worship and assistance in his saying: Beware of worshiping and beware of seeking help. It included proving the prophethood in his saying: Show us the straight path. Because that is forbidden without the message. It included proving destiny, and that the servant is a true actor. The response to all people of innovation and delusion included in his saying: Guide us on the straight path. Sayyid Qutb said: “In this surah are the colleges of Islamic belief, colleges of Islamic perception, colleges of feelings and directives, which indicates a party of the wisdom of its choice to repeat in every rakah, and the rule of nullity of every prayer that is not mentioned in it.”













 


In the name of of Allah the Merciful



In the verse, God has taught His Prophet by teaching him to present His Most Beautiful Names as for all His actions, and He made this for all His creation a Sunnah that they can draw from, at the beginning of their early logic and the issuance of their letters, books and their needs. His saying: In the name of God, i.e. read the remembrance of God, your Lord, and rise and sit in the remembrance of God, and it means that I start naming God and mention him before everything. And its interpretation in the verse is that I recite in the name and mention of God, and inaugurate the reading in the name of God with His most beautiful names and attributes. As for the saying of the Most Compassionate, the Most Merciful, then the Most Merciful is a revelation of a womb, and the Most Compassionate is more effective than it. Al-Arzami said: “Most Merciful to all creation, Most Merciful to the Believers.” Abdullah bin Abbas said: “The Compassionate, the Compassionate, the gentle companion of those whom he would love to have mercy on, and the extreme distant one for whom he would like to be blamed, as well as all of his names.” In the surah, God began to introduce his name, which is God, because deity is not for others, then he praised his name, which is the Most Gracious, whereby it is correct for those who are without God to create him to call some traits of mercy, but his name, which is the Most Merciful, is permissible to describe to others.
Praise to Allah, Lord of the Worlds
Praise be to God is sincere gratitude to God without the rest of what is worshiped without Him, with what He bestowed upon His servants of the blessings that are not counted by number and others are not surrounded by their number. It was said that the saying of the one who said praise be to God is a praise for him with his beautiful names and qualities, and his saying thank God is a praise for him for his blessings and hands. And the meaning of praise be to God is that God praised Himself and praised her for what He has people, then His servants knew about that and required them to recite it. As for his saying "Lord," the Lord in the words of the Arabs is devoted to the meanings, for the master who is obedient in them is called Lord, for God is the Master who has no likeness and no parable in a parable that I will confirm, and the reformer is the matter of His creation with what He bestowed upon them of His blessings. And his saying: Lord of the worlds, Ibn Abbas said in Tafsir Al-Praise be to God, Lord of the Worlds: “Praise be to God who has all creation, all the heavens and those in them, and the earths are all of them and those in them, and what is between them is what he knows and what he does not know.” As for the worlds, it is the plural of a scientist, and the world is a plural of not one who has its pronunciation, and the world is a name for the types of nations, each of which is a world. The point is that praise be to God, who has the creation from what he knows and from what he does not know. And it was said that what is meant by the Lord of the worlds is the Lord of the jinn and mankind.
















 


Most Merciful

Interpretation of the Compassionate, the Merciful is what was in the interpretation of God’s saying: In the name of God, the Compassionate, the Merciful.
Owner of the Day of Judgment
The readers differed as to the recitation of Malik on the Day of Judgment, some of them recite it: Malik on the Day of Judgment, and some of them recite it: Malik on the Day of Judgment, and some of them recite it: Malik on the Day of Judgment with the Monument of Kef. So the interpretation of those who read: King of religion, that God is the King is pure on the Day of Judgment without all his creation, who were before that in the world mighty kings who disputed the King, and that besides them and without others he has the king, pride, pride and splendor. As for the interpretation of those who read: The owner of the Day of Judgment, Ibn Abbas said: “No one on that day has rule with them as their king in this world.” In general, the meaning is that it is the owner of all worlds, their master, their good, the beholder and the most merciful in this world and the hereafter. Al-Tabari said, and the first of the two correct readings is a reading from one who reads it: the King of the Day of Judgment, meaning the King’s loyalty to him on the Day of Judgment, without reading from the one who read: The owner of the Day of Judgment, meaning that he possesses the ruling between them and separates the judiciary uniquely by him without the rest of his creation. As for his saying: On the Day of Judgment, religion is to interpret reckoning and reward with deeds. Ibn Abbas said: “On the Day of Judgment of Creatures, it is the Day of Resurrection. He condemns them for their deeds. And Abdul-Malik bin Abdul Aziz bin Jureij says: "On the day people will be judged on account."

















 


Beware of worship and Thine aid we seek
That is, you are submissive, humble and submissive, acknowledging that you, O our Lord, are in deity, not to anyone else. On the authority of Ibn Abbas, he said: “Gabriel said to Muhammad,“ Say, O Muhammad: Beware, you worship: Beware, we are united and fear and we hope, O our Lord, not someone else. ” Al-Tabari says: “Rather, we chose to be disgraced, humiliated, and asleep without explaining that in the sense of hope and fear, even if hope and fear are only with humiliation, because slavery for all Arabs comes from humiliation, and it is called the humiliating path that has been footsteped and humiliated by the temple a temple.” As for the meaning of his saying, "Beware of you, our Lord, we seek assistance from our worship on You and our obedience in all our affairs, no one but you." Ibn Abbas said: "Beware of you, we seek assistance from your obedience and on all our affairs."
Show us the straight path
Ibn Abbas said: “Gabriel said to Muhammad: Show us the straight path: Inspire us the guiding path.” And his inspiration to him is his success. ” Al-Tabari said: “Some people claimed that the interpretation has guided us, that is, we increased the guidance, and this has no basis because God does not assign a slave to one of his obligations until after he has made it clear to him. As for his saying: guide us, it is his question of perseverance on guidance in the remainder of his life. As for his saying, The Straight Path: The people of al-Hujjah among the people of interpretation are all unanimously agreed that the straight path is the clear path that does not warp, and the Qur’an translators differed in the meaning of the straight path, so Ibn Abi Talib said: “The Qur’an is the straight path.” As for Jabir bin Abdullah, he said: “Give us the straight path. Islam is wider than between heaven and earth.” Likewise, Ibn Abbas said. As for Muhammad ibn al-Hanafiyyah, he said: “It is the religion of God that does not accept anyone else from the servants.”
Way, who bestowed on them is not wrath, and who lost
On the straight path, that is, say, O Muhammad, guide us to the straight path, the path of those whom you have blessed with your obedience and worship from your angels, prophets, righteous friends, martyrs, and righteous ones. The one who commanded Muhammad and his ummah to ask their Lord for guidance for the straight path is the guidance for the path described by God. Ibn Abbas said: “The path of those whom you have blessed is the path of those whom God has blessed with the angels, the prophets, the righteous, the martyrs and the righteous who obeyed you and your servant.” As for his saying blessed with them, there were several sayings, who is the intended meaning of this? Some of them were the prophets said, those who said the believers and the Muslims were said, and the Prophet and those with him were said. As for his saying that is not angry with them, it is in him that whoever is blessed by God guided him to his true religion, he has been protected from the wrath of his Lord and escaped from misguidance in his religion. As for those who were angry with them, Uday bin Hatim narrated from the Messenger that the Jews who were angry with them, and Ibn Abbas also said: “I mean the Jews whom God was angry with.” As for the interpretation of anger, some of them said: Allah's wrath against those of his servants who were angry with him, criticized him for their actions and insulted them by saying. As for his saying: Not the lost: that is, the Christians, and God called it the Christians mentioned a delusion of their mistake in the truth, the method of the path, and taking them from religion in a way other than the straight path. The interpretation of the verse guides us the straight path, the path of those whom you have been blessed, neither the one who is angry nor the lost.
Different parsing and readings in the interpretation of the surah


Beware of worship and Thine aid we seek
That is, you are submissive, humble and submissive, acknowledging that you, O our Lord, are in deity, not to anyone else. On the authority of Ibn Abbas, he said: “Gabriel said to Muhammad,“ Say, O Muhammad: Beware, you worship: Beware, we are united and fear and we hope, O our Lord, not someone else. ” Al-Tabari says: “Rather, we chose to be disgraced, humiliated, and asleep without explaining that in the sense of hope and fear, even if hope and fear are only with humiliation, because slavery for all Arabs comes from humiliation, and it is called the humiliating path that has been footsteped and humiliated by the temple a temple.” As for the meaning of his saying, "Beware of you, our Lord, we seek assistance from our worship on You and our obedience in all our affairs, no one but you." Ibn Abbas said: "Beware of you, we seek assistance from your obedience and on all our affairs."
Show us the straight path
Ibn Abbas said: “Gabriel said to Muhammad: Show us the straight path: Inspire us the guiding path.” And his inspiration to him is his success. ” Al-Tabari said: “Some people claimed that the interpretation has guided us, that is, we increased the guidance, and this has no basis because God does not assign a slave to one of his obligations until after he has made it clear to him. As for his saying: guide us, it is his question of perseverance on guidance in the remainder of his life. As for his saying, The Straight Path: The people of al-Hujjah among the people of interpretation are all unanimously agreed that the straight path is the clear path that does not warp, and the Qur’an translators differed in the meaning of the straight path, so Ibn Abi Talib said: “The Qur’an is the straight path.” As for Jabir bin Abdullah, he said: “Give us the straight path. Islam is wider than between heaven and earth.” Likewise, Ibn Abbas said. As for Muhammad ibn al-Hanafiyyah, he said: “It is the religion of God that does not accept anyone else from the servants.”
Way, who bestowed on them is not wrath, and who lost
On the straight path, that is, say, O Muhammad, guide us to the straight path, the path of those whom you have blessed with your obedience and worship from your angels, prophets, righteous friends, martyrs, and righteous ones. The one who commanded Muhammad and his ummah to ask their Lord for guidance for the straight path is the guidance for the path described by God. Ibn Abbas said: “The path of those whom you have blessed is the path of those whom God has blessed with the angels, the prophets, the righteous, the martyrs and the righteous who obeyed you and your servant.” As for his saying blessed with them, there were several sayings, who is the intended meaning of this? Some of them were the prophets said, those who said the believers and the Muslims were said, and the Prophet and those with him were said. As for his saying that is not angry with them, it is in him that whoever is blessed by God guided him to his true religion, he has been protected from the wrath of his Lord and escaped from misguidance in his religion. As for those who were angry with them, Uday bin Hatim narrated from the Messenger that the Jews who were angry with them, and Ibn Abbas also said: “I mean the Jews whom God was angry with.” As for the interpretation of anger, some of them said: Allah's wrath against those of his servants who were angry with him, criticized him for their actions and insulted them by saying. As for his saying: Not the lost: that is, the Christians, and God called it the Christians mentioned a delusion of their mistake in the truth, the method of the path, and taking them from religion in a way other than the straight path. The interpretation of the verse guides us the straight path, the path of those whom you have been blessed, neither the one who is angry nor the lost.