1. Surah Al-Faatiha

Bismillah بِسْمِ اللَّـهِ is a verse of the Holy Qur'an There is consensus of all the Muslims on the fact that Bismillah al-Rahman al-Rahim بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ is a verse of the Holy Qur'an, being a part of the Surah al-Naml سورة النمل (The Ant); and there is also an agreement on that this verse is written at the head of every Surah except the Surah al-Taubah سورة التوبہ . But there is a difference of opinion among the Mujtahids مجتہدین (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 (رح) ، 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 بسمِ اللہ It was a custom in the Age of Ignorance (Jahiliyyah جاہلیہ ) 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 (علیہ السلام) brought down to the Holy Prophet ﷺ commanded him to begin the Qur'an with the name of Allah اقْرَأْ بِاسْمِ رَبِّكَ "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 بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ is peculiar to the Qur'an and to the followers of Muhammad ﷺ . 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 بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ 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 ﷺ used to say the words بِسْمِک اللَّـهِم (Bismika Allahumma), but when the verse Bismillah Al-Rahman Al-Rahim بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ was revealed, he adopted these words. Since then this practice was established through the verbal command of the Holy Prophet ﷺ 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 ﷺ has said that no important work receives the blessings of Allah, unless it is begun 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 وضو (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.l 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 دنیا) into the sacred (din دین); a disbeliever eats and drinks just as a Muslim does but in saying 'Bismillah' بِسْمِ اللَّـهِ 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' بِسْمِ اللَّـهِ 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 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 (اللہ)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' بِسْمِ اللَّـهِ is the legendary philosopher's stone which transmutes, not copper, but mere dust into the purest of gold. فاللہ الحمد علٰی دِین الاسلام و تعلیماتہ ماکهن :'So then, praised be Allah for the religion of Islam an6 its teachings.' 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 Ruling 'Before beginning to recite the Qur'an it is sunnah to first say: اعوذ باللہ من الشیطان الرجیم (I seek refuge with Allah from Satan -- the accursed) and then بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ (I begin with the name of Allah, the All-Merciful, the Very-Merciful). And during the tilawah تلاوت (the recitation of the Holy Qur'an) as well, saying AI 'Bismillah بِسْمِ اللَّـهِ... 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 Ietter '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' الاسم اعظم . (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 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 significations according to the three connotations of the .preposition 'Ba' ب : a) With the name of Allah اللہ b) With the help of the name of Allah اللہ c) With the barakah or benediction of the name of Allah اللہ . 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 ﷺ . The regular Arabic script requires the letter 'Ba' here to be joined with the letter 'Alif ', producing this shape بِسْمِ اللّہٰ. But the ` Uthmani manuscript has dropped the Alif , and joined the letter 'Ba' with the letter 'Sin' س ، making the 'Ba' look like a part of the word 'Ism' اسم ، 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 اقْرَ‌أْ بِاسْمِ رَ‌بِّكَ (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'. Merciful) -- these two are the attributes of Allah Almighty. Rahman رحمان ' 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 رحیم ' signifies one whose mercy is perfect in all possible ways. That is why 'Rahman رحمان ' 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 ﷺ which is: (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' الْأَسْمَاءُ الْحُسْنَىٰ : Al-Asma' al-Husna) of Allah Almighty and His attributes of perfection, only two have been mentioned in this verse - namely, 'al-Rahman' الرحمٰن and 'al-Rahim' الحیم۔, and both have been derived from the root 'Rahmah' رحمت (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 have 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 Rumi: مانبودیم و تقاضا نبود لطف تو ناگفتہ مامی شنود There was nothing -- neither our being nor our claim to be; It was Thy mercy that heard our unsaid. Injunctions and related considerations The Holy Qur'an says: فَإِذَا قَرَ‌أْتَ الْقُرْ‌آنَ فَاسْتَعِذْ بِاللَّـهِ مِنَ الشَّيْطَانِ الرَّ‌جِيمِ ﴿النحل : 98﴾ :'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: اعوذ باللہ من الشیطان الرجیم ' before the recitation of the Holy Qur'an whether in Salah or out of Saldh (Sharah al-munyah). Saying ta'awwudh تَعَوُّذ 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 اعوذ باللہ من الشیطان الرجیم (I seek the protection of Allah) and, بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ (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' (البرآة). 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 occurs 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 وضو (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 اعوذ باللہ ' 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 Hanifah (رح) and certain other Imams prefer it to be done in a low voice. There is a consensus on the point that 'Bismillah' should be recited at the beginning of all the succeeding raka'ahs too. This is unanimously considered to be a Sunnah; however, in some narrations, the reciting of 'Bismillah' at the beginning of every raka'ah has been identified as wajib or necessary. (2) In the course of salah, whether one is reciting the Holy Qur'an loudly or silently, one should not recite 'Bismillah' before beginning a Su-rah just after the Surah 'Fatihah'. Such a practice has not been reported either from the Holy Prophet ﷺ or from any of the first four Khulafa'. According to Sharh al-munyah, this is the view of Imam Abu Hanifah and of Imam Abu Yusuf رحمہم اللہ ، and Shrah al-munyah, al-Durr al-Mukhtar, al-Burhan etc. prefer it to other views. But Imam Muhammad (رح) considers it to be preferable that one should recite Bismillah' if one is reciting the Holy Qur'an in a salah offered silently. Certain reports attribute this view even to Imam Abu Hanifah (رح) ، and al-Shami (رح) has quoted some Muslim jurists in support of this view,--which has been adopted even in 'Bahishti Zewar' of Maulana Thanavi (رح) . Anyhow, there is a complete agreement among the scholars that it is not makruh or reprehensible for someone to recite 'Bismillah' in this situation.

This Surah comprises seven verses. Of these, the first three are in praise of Allah, while the last three contain a request or a prayer on the part of man, which Allah himself has, in His infinite mercy, taught him. The verse in between the two sets has both the features -- there is an aspect of praise, and another of prayer. The Sahih of Muslim reports from the blessed Companion Abu Hurayrah a hadith (Tradition) of the Holy Prophet (peace be upon him): "Allah has said, 'The salah (i.e., the Surah al-Fatihah) is equally divided between Me and My servant. And My servant shall be given what he prays for." The Holy Prophet (peace be upon him) continued: "When the servant says: اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ Praise belongs to Allah, the Lord of all the worlds, Allah says: "My servant has paid his homage to Me." When he says: الرَّحْمٰنِ الرَّحِيْمِ The All-Merciful, the Very-Merciful Allah says: "My servant has praised Me." When the servant says: مٰلِكِ يَوْمِ الدِّيْنِ The Master of the Day of Judgment Allah says, "My servant has proclaimed my greatness." When the servant says: اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ You alone we worship, and to You alone we pray for help Allah says, "This verse is common to Me and My servant. He shall be given what he has prayed for." When the servant says: اِھْدِنَا الصِّرَاطَ الْمُسْتَـقِيْمَ Guide us in the straight path Allah says: "All this is there for My servant.-He shall be given what he prays for." (mazhari) The Surah begins with the words Al-hamdulillah, signifying that all praise essentially belongs to Allah. Whosoever praises anything anywhere in the world is ultimately praising Allah. The sensible world contains millions of things which compel man's attention and admiration for their beauty and usefulness, but if one tries to look behind the veil of appearances, one would find in each and every thing the manifestation of the same creative power. Admiring anything that exists in the created world is no more than showing one's admiration for a work of art or craft, which in fact is a praise of the artist or the craftsman. This small statement of the Holy Quran opens a new perspective for man lost in the labyrinth of multiplicity, and shows him how the many are knit together in the same unity, and how all praise in reality belongs to One whose power is absolute, and that it is only in our ignorance or indifference that we regard this praise to be due to anyone else. If there is only one Being in the whole universe who inherently deserves all praise, it necessarily follows from it that this Being alone should be Worthy of adoration and worship. Thus we can see that although the phrase, Al-hamdulillah, has been used to signify praise, yet, by implication, it cuts the very root of polytheism or the worship of created beings, and at the same time brings out in a self-evident manner the first and the basic principle of the Islamic creed -- Oneness of God. The next phrase to follow in the Surah speaks of an attribute of Allah -- Lord of the Worlds. Lexically, the word, Rabb signifies 'one who nurtures'. And 'nurture' implies developing a thing by gradual stages in a manner which is conducive to its own good till it attains perfection. The word, Rabb is exclusive to the sacred Being of Allah, and cannot be employed in the case of any created being without adding some qualification, for a created being is itself in need of 'nurture', and cannot nurture anyone else. Al-'alamin is the plural of 'alam (world, universe, kingdom). "The worlds" include all possible forms of -- existence: the sky, the earth, the sun, the moon, stars, wind and rain, the angels, the jinns, animals, plants, minerals, and, of course, men. So, 'the Lord of all 'the worlds" means that Allah alone gives nurture to all the forms of existents that are to be found in this universe, or in the millions of universes that may lie beyond our own universe in the outer space. Imam Razi, the great commentator of the Holy Quran, says that the existence of an indefinite space beyond our universe can be proved on the basis of rational argument, and it is also certain that Allah is All-Powerful, so it should not be at all difficult for Him to have created millions of other universes in this endless space. It has been reported from the Companion Abu Said al-Khudri (may Allah be pleased with him), that there are forty thousand worlds; our world, stretching from the East to the West, is only one of them, there being many more besides it. According to the well-known commentator Muqatil, the number of worlds is eighty thousand. (see Qurtubi) As for the objection that no man or animal can live in the outer space owing to the lack of the kind of air which should be compatible with the physical make-up of man, Imam Razi replies that the inhabitants of the worlds in the outer space need not necessarily have the same physical make-up as that of the inhabitants of our world which should make existence in space impossible for them, and suggests that their organic composition and the requirements for its nourishment and sustenance might just be totally different. Imam Razi postulated these possibilities some eight hundred years ago without the help of the modern facilities for observation and exploration, yet the speculations of the scientists in the age of space travel endorse his view. Seen in the light of this short phrase, 'Lord of the worlds', the universe reveals itself to be an incredibly complex, yet perfectly integrated order. From the heavens to the earth, from the planets and the stars to the particles of dust, everything is bound in a chain of being, and is performing the function assigned to it by Divine Wisdom. Man cannot obtain a little morsel of food unless a thousand forces of the sky and the earth work together to produce it. The universal order is there for man to contemplate, and to realize that, if Allah has put millions of His creatures in the service of man, man in his turn cannot be worthless or purposeless or meaningless. The Holy Quran is indeed very explicit and very insistent in reminding us that the universe is not absurd: “We have not created in vain the heavens and the earth and what lies between them. That is the fancy of the disbelievers. But woe to the disbelievers in the fire of Hell.” (38:27) If the universe is not in vain or absurd, man too, whose purposes the universe has been made to serve, cannot be purposeless and meaningless. The Holy Quran defines the Divine purpose in creating man and the goal of his existence in these words. “I have not created the jinn and mankind except to worship Me.” (51:56) It may be said that the phrase 'the Lord of all the worlds' is in a way the proof of the claim made in the earlier phrase اَلْحَمْدُ لِلّٰهِ : (all praise belongs to Allah). When Allah alone is the ultimate cause for the nurture of the whole universe, He alone can, in reality, be worthy of praise. Thus, the first verse of the Surah, as we said before, combines in itself the praise of Allah and a subtle indication of the first and basic principle of the Islamic creed -- the oneness of God.

The second verse speaks of the Divine quality of mercy, employing two adjectives Rahman and Rahim of which are hyperbolic terms in Arabic, and respectively connote the superabundance and perfection of Divine mercy. The reference to this particular attribute in this situation is perhaps intended to be a reminder of the fact that it is not through any external compulsion or inner need or any kind of necessity whatsoever that Allah has assumed the responsibility of nurturing the whole of His creation, but in response to the demand of His own quality of mercy. If this whole universe did not exist, He would suffer no loss; if it does exist, it is no burden to Him.

The third verse pays homage to Allah as 'the Master of the Day of Judgment or Requital'. The word Malik has been derived from the root, 'milk' (ملک) which signifies possessing a thing in such a manner that one has the right and power to dispose of it as one likes (See Qamus). The word Din signifies 'Requital'. So, the phrase 'Master of the Day of Requital' implies total mastery on the Day of Requital. But there is no mention of the thing or things to which this mastery or possession would apply. According to the commentary, 'al-Kashshaf, the phrase makes a general reference to cover everything. That is to say, on the Day of Requital the mastery over everything that exists will belong to Allah alone. The Day of Requital is real and rational: Before we proceed, let us consider two important questions: Firstly, what is this Day of Requital? Secondly, Allah being the Master, of everything even today as much as on the Day of Requital, why does this verse specifically mentions the Day of Requital? The Day of Requital or the Day of Judgment is the Day appointed by Allah to recompense good or evil deeds. The world is only the fieid of action, the place where one is required to perform one's duty, and not the place for receiving one's reward. The mere fact that man happens to be healthy and wealthy or powerful does not necessarily argue that he has won the pleasure and favour of Allah. Similarly, the mere fact that a man happens to be ill or poor or weak or miserable does not by itself indicates that he is the object of Allah's wrath. Even in the case of worldly life, would it not be a platitude to remark that a man sweating in a factory or an office does not consider it a misfortune? In fact, try to deprive him of this opportunity to sweat, and you would have earned his deepest displeasure; for beyond all this toil he can glimpse the reward he is going to get after thirty days in the shape of his wages. It proceeds from this principle that the greatest sufferings in this world are the lot of the Prophets (علیھم السلام) and, after them, of the men of Allah, and yet we see them quite content and even happy. In short, physical well-being or worldly glory or luxury is no sure indication of one's virtue and truthfulness, nor is sorrow and suffering that of one's misdeeds and falsity. It may, however, happen that a man receives some punishment or reward for his deeds in this world. This never is the full recompense, but only a faint model which has been manifested to serve as an intimation or warning. The Holy Quran has spoken very clearly on this point: “And We shall surely let them taste a nearer punishment (in this world) before the greater punishment (in the other world), so that they may return (to the right path).” (32:21) “Such is the punishment; and the punishment of the other world is certainly greater, only if they knew.” (68 : 33) The sufferings of this world, as even its joys, are sometimes a trial, and sometimes a punishment, but never a full recompense, for the world is itself transitory. What really counts is the joy or suffering that will endure for ever, and which one will come to know in the other world beyond this world. Given the fact that good or evil deeds are not fully recompensed in this world, and the rational and just principle that good and evil not being equal in value, every deed should be rewarded or punished according to its nature, it readily follows that beyond this world there should be another world where every deed, big or small, good or evil, is to be judged, and then justly rewarded or punished. This the Holy Qur'an calls Al-Akhirah: (The world-to-come), or Al-Qiyamah: (Doomsday or the Day of Judgment), or Yawm al-din, (Day of Requital). The whole idea has been explained by the Holy Qur'an itself: “The blind are not equal with the seeing, nor the wrong-doers with those who believe and do good deeds. Yet you seldom reflect. The hour of retribution is sure to come, no doubt about it, yet most people do not believe.” (40 : 58-59) Who is the Master? Now, we come to the second question. It should be obvious, on a little reflection, to everyone that the real master of every particle of dust in the universe can only be He who has created and nurtured it, Whose mastery over everything is complete, having neither a beginning nor an end, covering the living and the dead, the apparent and the hidden, the seen and the unseen. On the contrary, the mastery of man is delimited by a beginning and an end; it has a 'before' when it did not exist, and an 'after' when it will exist no more. Man's mastery and control extends to the living, not to the dead, to the seen, not to the unseen, to the external aspect of things, not to the internal. All this would show to those who can see that the real Master of the whole universe, not only on the Day of Requital but even in this world, is no other than Allah. Then why should this verse specify the Day of Requital? The verses of the Surah al-Mumin/Ghafir (Chapter 40) serve as a commentary on the phrase under discussion, and provide a clear account of the Day of Requital. The real and complete mastery over everything, no doubt, belongs to Allah alone even in this world. Yet Allah Himself, in His beneficence and wisdom, has granted a kind of imperfect, temporary and apparent mastery to man as well; and the Shariah, in laying down laws for worldly affairs, has given due consideration to man's limited right to ownership. But today, in possessing lands or money or power, which has been given to him by way of trial, man has always been prone to get drunk with pride and vanity. The phrase 'Master of the Day of Judgment' is a warning to man reeling in his forgetfulness and self-conceit, and an intimation that all his possessions, all his relationships with things and men are only short-lived, and that there shall come a Day when masters will no more be masters and slaves no more slaves, when no one will own anything even in appearance, and the ownership and mastery, apparent as well as real, of the whole universe will be seen to belong to none but Allah, the Exalted. The Holy Quran says: “The day they will present themselves (before Allah), and nothing of theirs will remain hidden from Allah (even apparently). 'Whose is the kingdom today?' Of Allah alone, the One, the Mighty. Today everyone will be recompensed for what he has done. Today no one will be wronged. Allah's reckoning is surely swift.” (40:17)

The fourth verse اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ : “You alone we worship, and from You alone we seek help” has a double aspect, one of praise and another of prayer. A man's life is subject to three states of time -- past, present and future. The first two verses of the Surah, اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ (All Praise belongs to Allah) and الرَّحْمٰنِ الرَّحِيْمِ, (the All-Merciful, the Very-Merciful), remind man that, as far as his past and present are concerned, he owes everything to Allah alone, for it is Allah who created him out of nothing, endowed him with the best form in the universe, and with reason and intuition, and continues to sustain and nurture him in the present. The third verse: مٰلِكِ يَوْمِ الدِّيْنِ (Master of the Day of Judgment) tells him that in the future too he will have to depend on Allah alone, for on the Day of Requital one cannot possibly have a helper other than Allah. The three verses having made it clear that man is totally and absolutely dependent on Allah in all the three states of his life, it logically and naturally leads to the conclusion that Allah alone is worthy of being worshipped, for in Arabic the word ibadah (worship) connotes showing the utmost humility and submissiveness out of an intense respect and love for someone, and such an attitude of willing self-abasement cannot justly be adopted towards anyone except Allah. So, the phrase: اِيَّاكَ نَعْبُدُ (You alone we worship) expresses this very natural and logical conclusion. And once it has been understood that there is only one Being who can satisfy all our needs, it is equally natural and logical to turn for help in everything to Him alone. Hence the phrase اِيَّاكَ نَسْتَعِيْنُ (to You alone we pray for help). Beside these two aspects, the fourth verse has another dimension as well. It teaches man not to worship anyone except Allah, not to consider anyone else as being really capable of satisfying his needs, and not to beg anyone else to satisfy these needs. It does not, however, go against this principle if, in praying to Allah, one mentions the name of a prophet or a man of Allah by way of a medium (wasilah) for drawing the mercy of Allah upon oneself. It may also be noticed that the phrase: اِيَّاكَ نَسْتَعِيْنُ (to You alone we pray for help) does not mention the purpose for which help is being sought. According to most of the commentators, it generalizes the idea of the request to cover everything from acts of worship to all possible worldly or other-worldly concerns. Then, acts of worship (Ibadah) are not limited merely to prescribed prayers or fasting. Imam al-Ghazzali in his book Arba'in has enumerated ten forms which worship can take:- 1. Prayers. 2. Prescribed Alms-giving. 3. Fasting. 4. Hajj or pilgrimage to Makkah. 5. Reciting the Holy Qur'an. 6. Remembrance of Allah in all possible situations. 7. Earning one's livelihood in accordance with the regulations of the Shariah. 8. Fulfilling one's obligations towards one's companions and neighbors. 9. Persuading people to act righteously and dissuading them from what is reprehensible and forbidden. 10. To follow the Sunnah, or the practice of the Holy Prophet (peace be upon him) Therefore, not associating anyone with Allah in worship means that one should not love or fear or depend on anyone else as one loves , or fears or depends on Allah, nor should one repose one's hope in anyone else, nor should one consider obedience or submission or service to another as obligatory as the worship of Allah, nor make a votive offering or consecrate or dedicate anything to anyone or take a vow in the name of anyone similar to the way one does these things in the case of Allah, nor should one show complete self-abasement and total humility before anyone as one is required to do before Allah, nor should one engage in the particular God-oriented acts of worship for anyone other than Allah, acts which symbolize the farthest limits of self-abasement, such as, ruku and sajdah (the bowing and prostrating in salah).

The Prayer for Guidance The last three verses of the Surah consist of a prayer on the part of man. In other words, Allah Himself, in His great mercy, has taught man what to pray for: “Guide us in the straight path, the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who have gone astray.” The Implications of Guidance A problem of highest significance arises here. The teaching with regard to the prayer for being guided in the straight path is addressed equally to all men or all Muslims and to saints and prophets who have already received guidance and are even a source of guidance for other men. Why should these repeatedly pray for something they already possess? The answer to this question depends on knowing all that is implied by guidance. The answer would, at the same time, remove all difficulties and confusions which arise in the minds of those who, not being familiar with the true signification of guidance, begin to suspect that certain verses of the Holy Qur'an were contradicting certain others. The Meaning of Hidayah or Guidance The best explanation of the word, Hidayah (guidance) has been offered by Imam Raghib al-Isfahani in his Mufradat al-Quran, which can be summed up thus: Hidayah signifies leading someone towards his destination, gently and kindly; while guidance, in the real sense, issues forth from Allah alone, and it has several degrees. The First Degree of Guidance The first degree of guidance is general, and covers everything that exists in the universe -- minerals, plants, animals etc. It would surprise many to hear of guidance in relation to minerals. But the Holy Qur'an makes it quite clear that all forms of existents in the universe, and every particle of dust possesses life, sensitivity, and even consciousness and understanding in its own degree and according to its own sphere of existence. Some of these existents possess more of this essence than others, and some less. Hence, those who have very little of it are considered to be inanimate and devoid of consciousness. The Shariah too has recognized this difference, and such creatures have not been made to bear the obligation of observing the injunctions of Allah. The creatures which show obvious signs of life but not those of consciousness and reason are considered to be living, but not rational; whereas, creatures showing the signs of consciousness and reason, along with those of life, are called rational beings. Because of these differences in the degrees of consciousness, men and jinn alone, of all the existents in the universe, have been made subservient to the injunctions of the Shariah and accountable for their actions, for they alone have the necessary consciousness and understanding. But, it does not mean that other creatures or existents are totally devoid of life or sensitivity, or of consciousness and understanding. The Holy Quran is very explicit on this point: “Nothing exists that does not celebrate His praise, but you do not understand their (mode of) praising.” (17:44) “Have you not seen that everything in the heavens and the earth proclaims Allah's purity, and the birds too that spread their wings? Each of them knows its prayer and its (mode of) praising. And Allah is aware of what they do.” (24:41) Evidently, one cannot extol and praise Allah without knowing Allah. It is equally evident that knowing Allah is the highest form of knowledge possible, and such knowledge cannot be gained unless one possesses consciousness and understanding. These verses, therefore, show that everything that exists in the universe possesses life, sensitivity, understanding and consciousness, though it may not always be apparent to the ordinary observer -- a truth which has been endorsed by all the great religions, by certain ancient philosophers, and lately even by experimental science. This, then, is the first degree of guidance which is common to minerals, plants, animals, men, jinns and all the forms of creation. The Holy Qur'an speaks of this primary and general guidance in these words: “He gave to everything its distinctive form, and then guided it.” (20:50) Or, as we find in another Surah: “Celebrate the name of your Lord, the Most High, Who has created all things, well proportioned them, and Who has determined and guided them.” (87:1-2) That is to say, Allah has given every creature a particular nature and function, and guided it in a way which should correspond to its station in the scheme of things. Thanks to this general guidance, everything in the universe is performing its allotted function with such marvelous efficiency. For example, it is the ears that hear a sound and not the eyes or the nose. Similarly, the nose smells but cannot see; the eyes see but cannot smell. In short: “There is nothing in the heavens and the earth but comes to the All-Merciful as a servant.” (19:93) The Second Degree of Guidance Unlike the first, the second degree of guidance is not general but particular. It is limited to those creatures which are considered to be rational, that is, men and jinns. This kind of guidance comes to every man through prophets and revealed books. Some accept this guidance, and become believers (Muslims): some reject it and become disbelievers (Kafirs). The Third Degree of guidance The third degree of guidance is still more particular, being special to true believers (Muminin) and the God-fearing (Muttaqin). Like the first degree, the third kind of guidance too descends directly to the individual from Allah, and it is called, Tawfiq That is to say, Allah's grace provides a man with internal and external means and circumstances which should make it easy, and even pleasant for him to accept and act upon the guidance of the Holy Quran, and difficult to ignore or oppose it. The scope of the third degree of guidance is limitless, and its levels indefinite.5 Here is the sphere in which man, not only can, but is required to make a progress in the veritable sense of the term. The agency of this progress is the performance of virtuous deeds. All increase in virtuous deeds brings with it an increase in divine guidance. The Holy Qur'an itself gives us the promise of such increase: “As for those who follow the straight path, Allah will increase their guidance.” (47:17) “And whoever believes in Allah, He guides his heart.” (64:11) “Those who strive for (literally, 'in') Us, We will surely guide them in Our paths.” (29:69) It is in this field of progress that we see even the greatest prophets and men of Allah striving, and it is an increase in divine guidance and help that they keep seeking to their last breath. A Cumulative view of guidance Keeping in mind the three distinct degrees of guidance, one can easily see that guidance is a thing which everyone does possess in some way, and yet no one, not even the greatest, can do without wishing to attain more of its advanced and higher stages. Hence, of all the prayers man can address to Allah, the most important is the prayer for guidance, which has been taught to us in the very first Surah of the Holy Qur'an; and this prayer is as necessary for the greatest of prophets and men of Allah as for an ordinary Muslim. That is why the Surah Al-Fath (Victory), in enumerating the material and spiritual benefits of the conquest of Makkah in the last days of the Holy Prophet (peace be upon him) also says: (and to guide you on the straight path) (48:20). When these verses were revealed, the Holy Prophet (peace be upon him) had already received guidance and was a source of guidance for others. The good tidings of receiving guidance can, in this situation, have only one meaning that he attained some very high station of guidance at the time. Guidance: Some notes of caution In concluding this discussion about the different implications of 'guidance' (Hidayah), we repeat points that would help the reader of the Holy Qur'an avoid certain confusions and errors: 1. The Holy Quran sometimes speaks of divine guidance as being general and common to believers and non-believers, in fact to all creatures, and sometimes makes it out to be particular and special to the God-fearing. So, the unwary may be led to sense a contradiction here. But once it is understood that one degree of guidance is common to all, whereas another degree is limited to particular cases, the doubt and confusion readily resolves itself. 2. On the one hand, the Holy Quran reminds us again and again that Allah does not grant guidance to the unjust and the unrighteous; on the other hand, it repeatedly declares that Allah guides all. The misunderstanding which may arise here is also dispelled by knowledge of the degrees of guidance. Now we can easily see that the general guidance is given to all without any distinction, but the third and very special degree of guidance is not granted to the unjust and the unrighteous. 3. The first and the third degrees of guidance pertain to a direct act of divine grace, and no prophet can have anything to do with it, for the function of the prophets is related only to the second degree. Whenever the Holy Qur'an speaks of Prophets (peace be upon them) as guides, it is always referring to this second degree, and to it alone. On the other hand when Holy Qur'an, addressing the noble Prophet (peace be upon him), says: (You cannot guide whom you please) (28:56), it is the third degree of guidance which is intended, that is to say, it is neither the function of a prophet nor is it in his power to provide tawfiq to anyone, in other words, to make it easy for anyone to accept guidance. To sum up, the Qur'anic prayer (guide us in the straight path) is most comprehensive, and certainly, one of the most important prayers taught to man. No member of the human family can claim not to need it. No success, no prosperity in this or in the other world can really come without being on the straight path. Particularly so, for man lost in the anxieties of mortal life, the prayer for the straight path is an elixir, though people do not realize it.