Some Exceptional Points On Soorah Al-Faatihah Extrapolated by Shaikh ‘Abdur-Rahmaan As-Sa’dee

 الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء والمرسلين نبينا محمد، وعلى آله وصحبه أجمعين. أما بعد


Shaikh ‘Abdur-Rahmaan bin Naasir As-Sa’dee (rahimahullaah) said:


So this Soorah – despite its conciseness; it indeed comprises of that which no other Soorah from the Soorahs of the Qur’aan comprise of. So it is inclusive of the three catergories of Tawheed; Tawheed Ar-Ruboobiyyah (The Unity and Uniqueness of Allaah with respect to His Lordship) and it is taken from His saying:

{رَبِّ الْعَالَمِينَ}

((The Lord of all the creation))


Likewise Tawheed Al-Uloohiyyah – and it is singling Allaah with respect to worship; and this is taken from the word:  




and from His saying:

{إِيَّاكَ نَعْبُدُ}

((You [alone] do we worship))


Likewise Tawheed Al-Asmaa wa Sifaat – and it is to affirm the attributes of perfection for Allaah, The Most High which He has affirmed for Himself; and which were affirmed for Him by His Messenger without making Ta’teel (the act of denying any of Allaah’s Attributes) nor Tamtheel (to liken Allaah or one of His Attributes to His creation) nor Tashbeeh (to claim that Allaah’s Attributes resemble the attributes of the creation). That has indeed been indicated by the word:


((All praise…))


– as has preceded[1]. It is likewise inclusive of an affirmation of Prophethood in His saying:

 {اهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ}

((Guide us to the Straight Way))


– because that is inaccessible except by means of Prophethood. There is likewise an affirmation of recompense for the actions in His saying:

 {مَالِكِ يَوْمِ الدِّينِ}

((Owner of The Day of Recompense))


– since recompense is conducted by way of justice; because recompense means: being recompensed by way of justice.

It is also inclusive of an affirmation of Al-Qadar (Allaah’s pre-decree) – and that the servant is the one who carries out the actions in reality – contrary to that which is held by the Qadariyyah[2] as well as the Jabariyyah[3].

Rather it is inclusive of a refutation of all of the people of innovation and misguidance in His saying:

 {اهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ}

((Guide us to the Straight Way))



– because it is having knowledge of the truth and putting it into practice; and every innovator and individual who is astray is in opposition to that.

It is inclusive of having sincerity in the religion for Allaah, The Most High in worship and in seeking aid; and this is in His saying:

{إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}

((You [alone] do we worship; and You [alone] do we ask for help))


So all praise is for Allaah, The Lord of all the creation.



(Taken from: Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam Al-Mannaan p.39-40.)


[1] This was mentioned by the Shaikh in a previous part of the tafseer of this Soorah (p.39) in which he gave the definition of praise as: it is to exalt Allaah with attributes of perfection and by way of His actions which revolve between excellence and justice. So for Him is complete praise in every aspect.

[2] The Qadariyyah – the deniers of Al-Qadar – those who say that a person is totally independent and has unrestricted free will and ability regarding his actions and that Allaah’s Will and Power has no effect in this.

[3] The Jabariyyah – those who say that a person is compelled to carry out his actions and that he has no will or ability with regard to them.

Be the first to comment

Leave a Reply