Surah Faateha

Translation & Tafseer from Kanz ul Imaan & Khazaain ul Irfaan

Translated into English through the Blessings of Ghaus-ul-Waqt Huzoor Mufti-e-Azam Hind By a humble servant of Allah Muhammad Afthab Cassim al-Qaadiri Razvi Noori

Published For

Free Distribution
By : IMAM MUSTAFA RAZA RESEARCH CENTRE OVERPORT, DURBAN, SOUTH AFRICA
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All Rights Reserved

No part of this publication may be produced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical photocopying or otherwise without the prior permission of the Copyright Owner. Islamic Date English Date : Rabi ul Aakhir 1435 : February 2014

Author: Huzoor Taajush Shariah Mufti Mohammed Akhtar Raza Khan Qaadiri Azhari Translator: Muhammad Afthab Cassim Al Qaadiri Razvi Noori The Publishers Imam Mustafa Raza Research Centre P.O. Box 70140, Overport, 4067 Durban, South Africa Offices 28 Clayton Road, Overport, Durban Tel/Fax: 031 2081045 Email: noori@noori.org Website: www.noori.org Contribute towards a noble course: For those brothers and sisters who wish to contribute towards our humble efforts, our Banking Details are as follows: Name Bank Acc No Branch Code : : : : : Imam Mustafa Raza Research Centre Nedbank 2034044606 Sydenham 103409

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Translators Note
All Praise is due to Allah, Durood and Salaams upon the Beloved Nabi and upon his Noble Family and Illustrious Companions. Before you is the translation and Tafseer (commentary) of Surah Faateha, The Opening Surah of the Holy Quran. The translation of this Surah is from Kanz ul Imaan (The Sacred Treasure of Faith) which is the Urdu translation of the Holy Quran by Aala Hazrat Imam Ahmed Raza Khan , which is accepted by the Scholars of Ahlus Sunnat Wa Jamaat as the best ever Urdu translation of the Holy Quran. It is an explanatory translation which the great Imam fulfilled with his deep love for Allah and His Beloved Nabi . The Tafseer has been done from the original Tafseer of Kanz ul Imaan, which was written by the illustrious Khalifa of Aala Hazrat , who is known as Sadrul Afaadil Allama Naeemuddeen Muradabadi . The flow in the Tafseer beautifully compliments and supports the translation of the Great Imam. Many people have requested the translation and concise commentary of Surah Faateha and I have found the Tafseer in Khazaainul Irfaan to be best suited for this purpose. I pray that this humble effort is accepted in the Divine Court of Allah through the blessing of Nabi-e-Kareem . Sag-e-Mufti-e-Azam Muhammad Afthab Cassim Al Qaadiri Razvi Noori


Allahs Name we begin with, The Compassionate, The Most Merciful

1. All Praise is for Allah, The Rub (Sustainer) of the Entire Creation

2. The Most Compassionate, The Most Merciful

3. The Master of the Day of Recompense


4. We worship only You, And from You only do we seek help

5. Guide us on the straight (righteous) path

6. The Path of those, upon whom You have bestowed (Your)favours

7. Not the path of those who have earned Your Wrath, and nor of those who have gone astray.
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Allahs Name we begin with, The Compassionate, The Most Merciful

Praises be to Allah, Peace and Salutations upon The Beloved Prophet

The Names of Surah Faateha

This Surah is known by numerous other names, such as: 1. Faateha 2. Faatehatul Kitaab 3. Ummul Quran 4. Suratul Kanz 5. Kaafiyah 6. Waafiyah 7. Shaafiyah 8. Shifa 9. Saba Mathaani 10. Noor 11. Ruqayyah 12. Suratul Humd 13. Suratud Dua 14. Taleemul Masala 15. Suratul Munajaat 16. Suratut Tafweedh 17. Suratus Sawaal 18. Ummul Kitaab 19. Faatehatul Quran 20. Suratus Salaah
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This Surah consists of seven verses, twenty-seven words and one hundred and forty alphabets. None of the verses in this Surah have been made Naasikh or Mansookh (inapplicable any longer).

Shaan-e-Nuzool Significance Relating To the Revelation

This Surah was revealed at Makkah or Madina, or at both places. It is narrated from Amr bin Sharjeel that the Beloved Nabi said to Hazrat Khadija I hear a call, in which Iqra (Read!) is being said. This was mentioned to Waraqa bin Naufil. He said that when this voice is heard, then the Prophet should listen to it with comfort and peace. After this, Hazrat Jibraeel Ameen descended into the blessed court of the Beloved Nabiand said, Say N / 9 M < M[ < N From this, itwould seem that in revelation, this was the first Surah, but from other narrations, we conclude that the first Surah to be revealed was Iqra. In this Surah, the discourse is in the language of the servants, as a means of learning. Law:To recite this Surah in Namaaz is Waajib (compulsory). It is necessary for the Imaam and the Munfarid (one who reads Namaaz individually) to recite it. As for the Muqtadi (one who follows the Imaam), the Qiraat of the Imaam is accepted as his Qiraat. It has been mentioned in Sahih Hadith,
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 < Q / <
The recitation of the Imaam is the recitation of the follower Thus, it has been commanded in the Quran, for the Imaam to render the recitation and for the Muqtadi to remain silent and listen. The Glorious Quran says: P Q P |/ < < When the Quran is being recited, then remain silent and listen It is in the Hadith of Muslim Shareef: P / < When he (the Imaam) is rendering recitation, then remain silent The same can be found in numerous other Ahadith on this issue. Law: In Salaat ul Janaazah (prayer for the deceased), if one does not know any Dua, then he may recite Surah Faateha as a Dua, as to do so with the intention of Dua is permissible. However, to read Surah Faateha with the intention (Niyyah) of Qiraat (recitation) is not permissible. [Alamgiri]
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The Virtuesof Surah Faateha

Numerous virtues of this Surah have been mentioned in the Ahadith. The Beloved Nabi stated that neither in the Taurah, Zaboor or Injeel, was there any Surah revealed, which is equivalent (in excellence) to Surah Faateha. [Tirmizi] An Angel descended in the Court of the Prophet and gave him glad tidings of two such Noors (lights) which have been bestowed upon him, the likes of which has never been bestowed upon any other Nabi before. The first being Surah Faateha and the second being the latter verses of Surah Baqarah. [Muslim Shareef] Surah Faateha is the cure for all illnesses. [Daarmi] If one recited Surah Faateha 100 times and then makes any Dua, Almighty Allah accepts his Dua. [Daarmi] Rules Regarding Recitation of Taooz Law: To recite M N Z P before recitation is Sunnat. [Khaazin] < N / Law: However, if the student is reading from the Ustad (teacher), then it is not Sunnat (for him to recite it). [Shaami]

Law: In Namaaz, it is Sunnat for both, the Imaam and the Munfarid (the one performing Namaaz individually) to recite the M N Z P < N / silently after reciting the Subhaan (i.e. The Thana) is Sunnat. [Shaami] Rules Regarding Recitation of the Tasmiyah Law: M < M [ is a verse of the Quran, but it is not part of Surah < N Faateha or part of any other Surah. It is for this reason that it should not be read aloud in Namaaz. It is in Bukhari and Muslim, that Huzoor , Hazrat Abu Bakr Siddique and Hazrat Umar
9 their recitation during Salaah with N /
used

to commence

Law: When reciting the Quran in Taraweeh, Bismillah must be read aloud once, so that one verse of the Quran is not left out. In recitation (Qiraat), with the exception of Surah Baraat (i.e. Surah Taubah) every Surah of the Quran must be commenced with Bismillah. Law: Bismillah that follows the Ayat of Sajdah in Surah Namlis not a continuous verse, but it is part of a verse. Thus in this Ayat, it must be read. In other words, it must be read aloud in a Jahri (Audible) Namaaz and softly in Sirri Namaaz. Law: To commence every Lawful (i.e. virtuous and good) action with Bismillah is Mustahab (desirable). To recite Bismillah with impermissible actions is disallowed.
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Commentary of Surah Faateha

This Surah is the complete explanation of the Praise of Allah. It explains Allah as the Sustainer and Rub. It explains His Divine Mercy, His Divine Authority and Divine Control. It explainsthe essence of Ibaadat (Worship), and explains guidance for the servants, (and explains to us about) directing ones self towards Him. (It explains the)manner of making Dua and the condition of the Pious (servants of Allah). (It explains the importance of)keeping away from the misled, and having dislike for them. (It explains) the end of life and the condition of recompense in the hereafter. Law: Like Bismillah, it is necessary to praise Allah before doing anything. Law: Humd (Allahs Praise) in some cases is Waajib, such as in the Khutbah of Jummah. In some cases, it is Mustahab (desirable), such as in the Khutbah of Nikah, in Dua and after eating and drinking. In some cases, it is Sunnat-e-Muakkadah, such as after sneezing (Tahtaawi). N / In this there is the clear indication towards the fact that the entire universe and all in it (i.e. the entire creation), is Haadith (created), Mumkin (Possible) and dependant. Whereas Almighty Allahs existence is Compulsory, and He (Allah) is Qadeem (Uncreated), Azali and Abadi (Always was and always will be), Hayy (All Existing), Qayyoom (The Sustainer/Independent), Qaadir (All Powerful) and Aleem (All
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Knowing). In just two words ( N / ) the important discussion about Knowledge with regards to the Almighty, has been made clear. NZ 9 P J is the explanation that everything is in existence (by Allahs Command). It also shows that except Almighty Allah, none is worthy of worship, since all are His creation and creation cannot be worthy of Ibaadat (worship). It also explains that the world is Daarul Amal, in other words it is a Place of actions (Deeds), and there is an end to it (i.e. the world will end one day), which cannot be said to be eternal. To think that it (the universe and the creation) will never end and will remain eternally is merely baseless (and absurd). After the end of the world, there will be a day for remuneration (recompense), and this nullifies the (false) concept of reincarnation. 9 /Z In this, after discussing Allah and discussing His Divine Being and His Divine Attributes. Saying this is indication that Aqida (faith) is above actions, and the acceptance of ones Ibaadat depends on ones Aqeeda (Beliefs). Law: The word 9 appearing in the plural form is also used in a congregational sense. Thus also denotes that the Ibaadat (worship) performed by the general public, reaches the level of acceptance through the virtue of the Ibaadat of those who are the Beloveds and accepted servants of Allah.
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Law: This is also the complete refutation of Shirk (polytheism), whereby it is clear that there is none worthy of worship but Allah, in other words that none but Allah can be worshipped. N /Z In this we are being educated and informed that to ask assistance through a means or without a means is really assistance attained from Allah. Since all objects, means, helpers and associates are through the Grace of Allah. He alone is the True Helper. The servants of Allah should ponder on this and realise that everything is through the Grace of Allah. To regard seeking assistance from the Ambia and Awliyah as Shirk is a false belief, seeking assistance of the chosen servants of Allah is actually the Help of Allah. If this Ayat (verse) means that which the Wahabis say, then what willbe said concerning these verses in the Quran? P T P And < P / Z P |

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Why has this been said, and why is it that in the Hadith there is evidence with regards to seeking assistance from the pious servants of Allah? M /9 After being blessed with Education and the < necessary understanding with regards to the Being and Attributes of Allah, comes Ibaadat, and after this, we have been taught the importance of asking Dua. From this we learn that after Ibaadat, we should be engrossed in Dua. Even in the Hadith Shareef, we have been taught to make Dua after Namaaz. [Ref: Tabrani in Kabeer and Baihaqi in Sunan] The Siraat-e-Mustaqeem, in other words the Straight and Righteous path, refers to Islam, the Quran, the Beautiful and Noble Character of Nabi Kareem , it refers to the Noble Family and Illustrious Companions of Nabi . From this, it is proven that the Siraat-e-Mustaqeem is the way of the Ahl-e-Sunnat, for they are the ones who accept the Ahl-e-Bait and the Ashaab, and they are the ones who accept the Sunnat, the Quran and the Sawaad-e-Azam. M ; is the commentary of the preceding verse that the < 2 NZ straight and righteous path is referring to the path of the Muslims. From this, numerousissues are solved, as itshows that the practices of the pious servants arealso a part of Siraat-e-Mustaqeem.

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 N M P < In this is guidance that it is necessary for the Person on the true path to stay away from the enemy of Allah and to abstain from their ways, their manners and their path. It has been
P refers to the Jews and N mentioned in Tirmizi, that M refers

to the Christians. Law: The Alphabets / and / are similar in character, but because of the similarity of some characters, they cannot be regarded as being same. Thus, if P< is recited, in other words if it is recited with a / instead of a /with intent, then this is Tahreef, i.e. changing the meaning of Quran and this is Kufr, and if it is read otherwise (meaning the intent of reading incorrectly was not there) then in this case it is impermissible.

Law: To make such a person an Imaam, who reads / instead of / is impermissible. [Muheet-e-Burhani]

Regarding Saying Aameen N Aameen means, let it be so, or accept it.

Law: This word (i.e. Aameen) is not Quran.

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Law: To say Aameen after completion of Surah Faateha is Sunnat, whether one is in Namaaz or out of Namaaz. Law: The Madhab of Imaam Azam Abu Hanifa is that Aameen should be said softly in Salaah. It is this which is evident after studying and researching all the Hadith (in this regard), meaning that the correct way is to say Aameen silently. In the narrations with regards to Jahr (i.e. saying the Aameen aloud), only the narration of Waail is Sahih (correct). In this narration, the word /\ 9 and it does not prove with certainty that

it should be read aloud. It is just as the probability of Jahr, but even stronger than this is the probability of (rule of) Madd Hamza. Thus, this narration is not a (valid) argument for proving Jahr. As for the other narrations which have the words Jahr or Rafa, then there is difference of opinion with regards to its chain of transmission. With the exception of this, those narrations are Bil Mana (meaning agreed upon in concept or based on meaning), and the perception of the Raawi (Narrator) is not Hadith. Thus to recite the Aameen softly is more correct. This Translation is Dedicated To

Huzoor Taajush Shariah Allama Mufti Mohammed Akhtar Raza Khan Qaadiri Azhari & Huzoor Muhadith e Kabeer Hazrat Allama Zia ul Mustafa Qaadiri Amjadi

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