Articles on Quran

Virtues of Reciting Specific Parts of the Qur'an

The following ahaadeeth are from Saheehul-Jaami' of Shaikh al-Albaanee (hafidhahullaah)
p.1103-1104
Abu Umaamah (ra) reported that the Messenger of Allaah said:
• “Whoever recites Aayatul Kursi following every obligatory prayer, nothing
prevents him from entering Paradise except dying.”
Ibn Mas’ood (ra) reported that the Messenger of Allaah said:
• “Whoever recites the last two verses of Soorah Baqarah in a night, they will
suffice him.”
Anas (ra) reported that the Messenger of Allaah said:
• “Whoever recited: (Qul Yaa ayyuhal-Kaaafiroon) it will be equal to a quarter of
the Qur’an for him, and whoever recites (Qul huwallaahu Ahad) it will be
equal to a third of the Qur’an for him.”
Ibn Imraan (ra) reported that the Messenger of Allaah said:
“Whoever recites the Qur’an then let him ask from Allaah by it, for there will come a people
who recite the Qur’an and will the ask from people by it.”
Tameem ad-Daaree (ra) reported that the Messenger of Allaah said:
• “Whoever recites (in prayer) with a hundred verses in a night, it will be written
for him as devout obedience to Allaah for the night.”
Abdullaah bin Mas’ood (ra) reported that the Messenger (sas) said:
• “Whoever recites one letter from the Book of Allaah then he will receive a good
reward, and every good deed is rewarded with ten times its like. I do not say that
Alif Laam Meem is one word but Alif is one word, Laam is one word and Meem
is one word.”
Abu Sa’eed (ra) reported that the Messenger of Allaah said:
• “Whoever recites Sooratul-Kahf on the Day of Jumu’ah, light will be made to
shine for him between the two Jumu’ahs (that Jumu’ah and the one following
it).”
Mu’aadh bin Anas (ra) reported that the Messenger of Allaah said:
• “Whoever recites (Qul huwallaahu Ahad) ten times, Allaah will build for him a
house in Paradise .”
Ubayy (ra) reported that the Messenger of Allaah said:
• “Whoever recites (Qul huwallaahu Ahad), it is as if he has recited one third of
the Qur’an.”

The Excellence of the Followers of the Qur'an

Imam Muhammad ibn Abdul Wahhab
Members of the Advisory Council of `Umar, radiyallahu `anhu, the second Caliph of Islam, were
always the `Ulamaa’ (the learned in religion) whether they are old or of young age. Abu Huraira,
radiyallahu `anhu, reported that the Messenger of Allah, sallallahu `alayhi wa sallam, said:
Anyone who is most versed in Allah’s Book should act as an Imam for the people; but if they are
equally versed in reciting it, then the one who has most knowledge regarding the Sunna; if they
are equal regarding the Sunna, then the earliest of them to emigrate; if they emigrated at the same
time, then the oldest of them.
In another version it is reported: No man must lead another in Prayer where the latter has
authority, or sit in his place of honour in his house, without his permission. Muslim transmitted
it.
Jaabir radiyallahu `anhu said: Allah’s Messenger, sallallahu `alayhi wa sallam, had each pair of
those killed at the Ghazwa of Uhud wrapped in a single garment and asked which of them knew
more of the Holy Qur’an. When one of them was pointed out to him, he had him put first in the
side of the grave. Bukhari transmitted it.
Abu Musa Ash`ari radiyallahu `anhu reported Allah’s Messenger, sallallahu `alayhi wa sallam,
as saying: The respect of a Muslim who is of an old age and a follower of the Qur’an leads to the
pleasure of Allah provided the follower of the Qur’an is not a transgressor and unfaithful to the
Holy Qur’an.
Warning From Abandoning the Qur'aan
Shaykh Muhammad Jameel Zeeno
Allaah the Most High says:
"And the Messenger said O My Lord my people have abandoned - acting or listening - to the
Qur'aan." [al-Furqaan: 30]
So Allaah informs us about His Messenger and Prophet Muhammad, that he said: {My Lord my
people have abandoned - acting or listening - to the Qur'aan.} and that is because the idol-
worshippers did not pay attention nor listen to the Qur'aan, as Allaah says: {The ones who
disbelieved said do not listen to this Qur'aan but make noise so that you may overcome it.}
Thus when the Qur'aan was being read to them they would make noise and futile speech so that
they would not hear the Qur'aan. However, this is from the ways of abandoning the Qur'aan.
Likewise not having faith and trust in it is also from the ways of abandoning the Qur'aan. Not
pondering over it, nor trying to understand it, not acting by it, not obeying its orders and
refraining from what it forbids, turning to something other than it - whether poetry, opinions or
music, amusement, or other forms of speech and taking a path that is derived from other than the
Qur'aan are all from the ways of abandoning the Qur'aan.
We ask Allaah - the Beneficent Provider, the One who has Power to do what He wills - to
distance us from that which He dislikes and to use us in that which He is pleased with, from
memorising, understanding the Qur'aan and establishing that which it necessitates - throughout
the day and night - in a manner that He loves and likes for indeed He is the Most Beneficent, and
Bestower.
Running Away From the Qur'aan
Shaykh `Abdul `Aziz ibn Baz
Question: What is your advice - O Shaykh - for those who go without reading the Qur'aan for a
month, or even many months, and who have no excuse for such behaviour? However, you will
find some of them reading those magazines that contain no benefit for them, and following them
up closely!
Answer: It is recommended for every Believing man and woman to recite the Book of Allah
often, with due contemplation and understanding. This may be done by using a copy of the
Qur'aan or from one's memory. Allaah - the Most High - said:
"This is a Book which We have sent down to you, full of blessings, that you may ponder over its
Verses, and that men of understanding may remember." [Soorah Saad 38:29].
And:
"Indeed those who recite the Book of Allaah and offer the Prayer perfectly and spend in charity
out of what We have provided for them - secretly and openly - hope for a sure trade-gain that
will never perish. That He may pay the their wages in full and give them even more out of His
Grace. Indeed, He is Oft-Forgiving, ready to appreciate good deeds." [Soorah Fatir 35:29-30]
The aforementioned recitation of the Qur'aan includes both reciting and acting upon it. The
recitation is to be done with contemplation and understanding of it. Sincerity to Allaah is a
means of complying with and acting upon the Qur'aan, and its recitation contains a great reward -
as the Prophet sallallaahu `alayhi wa sallam said: "Recite the Qur'aan. For on the Day of
Resurrection, it shall come as an intercessor for its companion." This was recorded by
Muslim in his Saheeh (no. 804). The Prophet sallallaahu `alayhi wa sallam also said: "The best
of you is he who learns the Qur'aan and teaches it."This was recorded by al-Bukhaaree in his
Saheeh (9/66). Another narration states: "Whoever reads one harf (letter) of the Qur'aan
shall receive a good deed and ten good deeds similar to it. I do not say that Alif Laam
Meem is a harf, but Alif is a harf, Laam is a harf and Meem is a harf."[Saheeh; Recorded by
at-Tirmidhee (no. 2912), who authenticated it, from the hadeeth of `Abdullaah ibn Mas`ood,
radhiallaahu `anhu]. The Prophet sallallaahu `alayhi wa sallam said to `Abdullaah ibn Amr ibn
al-`Aas: "Complete the recitation of the Qur'aan once a month." He said: I am able to do
more than that. So he said: "Then complete its recital once in seven days." [al-Bukhaaree (no.
5054)] The Companions used to complete the entire Qur'aan once every seven days.
So I advise all the readers of the Qur'aan to increase in their reading of it, with contemplation and
understanding it, along with sincerity to Allaah in this - with the purpose of learning and
benefiting from the Qur'aan. They should read the entire Qur'aan once a month. If, however, they
are able to do more than this without any difficulty, then they should complete it in less than this
time. However, it is best not o complete it in less than three days, since this is the least amount
of time that the Prophet sallallaahu `alayhi wa sallam mentioned to `Abdullaah ibn `Amr ibn al-
`Aas. This is because if it is read in less than three days, the person becomes hasty and lacks
thought and concentration…" [Fataawaa al-Mar`ah (no. 294)]
A Reminder of the Story of `Aad and Thamud
Imam Ibn Kathir
As for `Ad, they were arrogant in the land without right and they said: 'Who is mightier
than us in strength?' See they not that Allah Who created them was mightier in strength
than them. And they used to deny Our Ayat!
So, We sent upon them a Sarsar wind in days of calamity that We might give them a taste
of disgracing torment in this present worldly life. But surely the torment of the Hereafter
will be more disgracing, and they will never be helped.
And as for Thamud, We showed them the path of truth but they preferred blindiness to
guidance; so the Sa`iqah of disgracing torment seized them because of what they used to
earn.
And We saved those who believed and had Taqwa.
Qur'an, Fussilat [41:15-18]
Explanation:
"As for `Ad, they were arrogant in the land without right."
means, they were arrogant, stubborn and disobedient.
"and they said: 'Who is mightier than us in strength?'"
They boasted of their physical strength, and power; they thought that this would protect them
from Allah's punishment.
"See they not that Allah Who created them was mightier in strength than them."
Means, do they not realize, when they are showing enmity, that He is the Almighty Who created
all things and gave them whatever strength they have, and that His onslaught will be far greater?
This is like the Ayah:
"With Hands did We construct the heaven. Verily, We are able to extend the vastness of space
thereof." (51:47)
They openly opposed the Almighty and denied His signs and disobeyed His Messenger. Allah
said:
"So We sent upon them a Sarsar wind." Some said that this was strongly blowing wind; others
said that it was a cold wind. It was also said that it is the wind that makes a noise. The truth that
it was all of these things, for it was a strong wind that was an apt punishment for their being
deceived by their physical strength. It was also intensely cold, as Allah says:
"with a Sarsar wind!" (69:6), meaning a very cold wind. It also made a furious sound.
Additionally, there is a famous river in the east which is called Sarsar because of the noise it
makes as it flows.
"in days of calamity" means, consecutive days.
"seven nights and eight days in succession" (69:7). This is like the Ayah:
"on a day of calamity, continuous" (54:19) i.e., the punishment began on a day which was of evil
omen for them, and this evil omen continued for them,
"seven nights and eight days in succession" (69:7) until they were destroyed, every last one of
them, and their humiliation in this world was joined to their punishment in the Hereafter. Allah
says:
"that We might give them a taste of disgracing torment in this present worldly life. But surely the
torment of the Hereafter will be more disgracing."
meaning, more humiliating for them.
"and they will never be helped." means, in the Hereafter, just as they were never helped in this
world, and they had no one who could protect them from Allah or save them from His
punishment.
"And as for Thamud, We showed them the path of truth"
Ibn 'Abbas, may Allah be pleased with him, Abu Al-Aliyah, Sa`id bin Jubayr, Qatadah, As-Suddi
and Ibn Zayd said, "We explained to them." [At-Tabari 21:448 Surah Hud 11:94] Ath-Thawri
said, "We called them."
Allah's saying: "but they preferred blindness to guidance;"
means, 'We showed them the truth and made it clear to them through the words of their Prophet
Salih, but they opposed him and rejected him, and they slaughtered the she-camel of Allah
which He had made a sign for them of the truth of their Prophet.'

"so the Sa`iqah of disgracing torment seized them"

means, Allah sent upon them the Sa`iqah, [See volume five, the Tafser of Surah Hud 11:94]
earthquake, intense humiliation, punishment and torment. "because of what they used to earn"
means, because of their disbelief and rejection.
"And We saved those who believed"
means, 'We saved them from among them, and no harm came to them;' Allah saved them along
with His Prophet Salih, peace be upon him, because of their fear of Allah.
Al-Hamdulillaah
Ibn Katheer quotes Ibn Jareer at-Tabari, who said that all gratitude is due solely to Allaah,
exclusive of all those who might be worshipped besides Him, for the inestimable blessings which
He has bestowed upon His slaves – inestimable to all but Him – for the health which He brings
to the bodily organs, that He might be obeyed, and the strengthening of the limbs of the body
with which His Commands must be carried out. (And He has also blessed them with) the
sustenance hich He has provided for them… without their being able to claim it as a right, and
the means… which will lead them to everlasting life in the Eternal Abode. Therefore, for all this,
praise is due to our Lord, first and last."
Ibn Jareer also said: Al-Hamdu Lillaah is praise: Allaah praises Himself and directs us to do
likewise, as if He said: ‘Say: al-Hamdu Lillaah …’. Ibn `Abbaas said that Al-Hamdu Lillaah is
the word of everyone who gives thanks and if anyone said: ‘Al-Hamdu Lillaah ,’ Allaah said:
‘My slave has thanked me.’ [Narrated by Ibn Abi Haatim]
The Prophet, sallallaahu `alayhi wa sallam also said:
• "The best remembrance (of Allaah) is Laa ilaaha illallaah (i.e. none is worthy of
worship except Allaah), and
• the best supplication is Al-Hamdu Lillaah."
(Narrated by Ibn Maajah, at-Tirmizi, An-Nasa’i and others)
Allah Grants Help and Victory to Followers of the True
Deen
Imam Ibn ul Qayyim al Jawziyyah
A lot of people think that followers of the True Religion are humiliated, subdued and always
defeated, unlike those who follow other paths. So they do not have certainty in Allah's promise
of victory for His religion and His servants. Rather, even if they don't say it, they think that this
promise is either particular to a specific group, or to a specific time, or they link it to Allah's will
(not related to any rules that Allah set in His creation).
This (attitude and understanding) is due to absence of certainty in the Promise of Allah, the Most
High, and due to a poor understanding of His Book.
1. Allah subhanahu has explained in His Book thatHe is the Helper of believers in this
world and the next.
He said, the Most High,
"Indeed We will support Our messengers and those who believe during the life of this world
and on the Day when the witnesses will stand." [Ghafir 40:51]
"And whoever is an ally of Allah and His Messenger and those who have believed - indeed,
the party of Allah - they will be the predominant." [al-Ma'idah 5:56]
"Indeed, the ones who oppose Allah and His Messenger - those will be among the most humbled.
Allah has written [i.e. decreed], 'I will surely overcome, I and My messengers.' Indeed, Allah is
Powerful and Exalted in Might." [al-Mujadilah 58:20-21]
There are many such verses in the Qur'an.
2. Allahu subhanahu has also explained in the Qur'an thatwhat befalls a servant from
calamity, or defeat, or other than that, is because of his sins.
Allah subhanahu has explained both of these principles in His Book, so when you join them,
the reality of the matter will become clear to you, problems will completely disappear, and you
will be in no need of unnecessary, burdening explanations, or far-fetched interpretations.
Allah subhanahu wa ta`ala has explained the first principle in different ways, including what
has preceded (in the verses above).
Likewise, He censured one who seeks help and honor from other than the believers, as in His
saying::
"O you who have believed do not take the Jews and the Christians as allies. They are [in fact]
allies of one another. And whoever is an ally to them among you then indeed, he is [one] of
them. Indeed, Allah guides not the wrongdoing people.”
So you see those in whose hearts is disease [i.e. hypocrisy] hastening into [association with]
them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allah will bring
conquest or a decision from Him, and they will become, over what they have been concealing
within themselves, regretful.
And those who believe will say [i.e. about the hypocrites and their exposure], 'Are these the
ones who swore by Allah their strongest oaths that indeed they were with you?' Their deeds
have become worthless, and they have become losers.
O you who have believed, whoever of you should revert from his religion - Allah will bring
forth [in place of them] a people He will love and who will love Him [who are] humble toward
the believers, powerful against the disbelievers; they strive in the cause of Allah and do not
fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And
Allah is all-Encompassing and Knowing.
Your ally is none but Allah and [therefore] His Messenger and those who have believed -
those who establish prayer and give zakah, and they bow [in worship].
And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the
party of Allah - they will be the predominant." [al-Ma'idah 5:51-56]
So Allah rebuked those who seek help from other than His party and informed that His party –
they will be the predominant.
In this regards, He said, "Give tidings to the hypocrites that there is for them a painful
punishment. Those who take disbelievers as allies instead of the believers. Do they seek with
them honor [through power]? But indeed, honor belongs to Allah entirely *." [al-Nisaa' 4:138-
139]
[* Being the source of all power and honor, Allah grants them to whom He wills.]
“They say, 'If we return to Al-Madinah, the more honored [for power] will surely expel
therefrom the more humble.' And to Allah belongs [all] honor, and to His Messenger, and to the
believers, but the hypocrites do not know.” [Al-Munafiqoon 63:8]
"Whoever desires honor [through power] - then to Allah belong all honor. To Him ascends good
speech, and righteous work raises it *." [Fatir 35:10]
[*For acceptance by Allah, meaning that righteous deeds are confirmation and proof of what is
uttered by tongue.]
That is, whoever seeks honor, let him seek it by obedience to Allah through good speech and
righteous work.
"It is He who has sent His Messenger with the guidance and the religion of truth to manifest it
over all religion, although they will associate others with Allah dislike it." [at-Taubah 9:33]
"O you who have believed, shall I guide you to a transaction that will save you from a painful
punishment?
[It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your
wealth and your lives. That is best for you, if you should know.
He will forgive for you your sins and admit you to gardens beneath which rivers flow and
pleasant dwellings in gardens of perpetual residence. That is the great attainment.
And [you will obtain] another [favor] that you love - victory from Allah and an imminent
conquest; and give good tidings to the believers." [Saff 61:10-13]
That is, He will give them another [favor] besides forgiveness of their sins and entrance to the
Paradise – help and victory:
“O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the
disciples, 'Who are my supporters for Allah?' The disciples said, 'We are supporters of Allah.'
And a faction of the Children of Israel believed and a faction disbelieved. So We supported those
who believed against their enemy, and they became dominant." [Saff 61:14]
Allah said to Jesus, `alayhis salam, "'Indeed I will take you and raise you to Myself and purify
[i.e. free] you from those who disbelieve and make those who follow you [in submission to Allah
alone] superior to those who disbelieve until the Day of Resurrection." [Aal `Imran 3:55] So
because the Christians follow him, they are superior to the Jews until the Day of Resurrection,
and because Muslims follow him more than the Christians, they are superior to them until the
Day of Resurrection.
Allah ta`ala said to the believers, "And if these [Makkans] who disbelieve were to fight you, they
would certainly turn their backs [in flight]. Then they would not find a protector or a helper.
[This is] the established way of Allah which has occurred before. And you will never find in the
way of Allah any change." [Fath 48:22-23] This is addressed to the believers who fulfilled both
outward and inward realities of faith.
“Indeed, the [best] outcome is for the righteous." [Hud 11:49] And, “The [best] outcome is for
[those of] righteousness." [Taha 20:132] The intended here is the outcome in this world before
the next, because He mentioned this after the story of Nooh, and his victory over his people and
patience with them. So He said, "This is from the news of the unseen which We reveal to you, [O
Muhammad]. You knew it not, neither you nor your people, before this. So be patient, indeed,
the [best] outcome is for the righteous." [Hud 11:49] That is, the outcome of help for you and
those with you, as it was for Nooh - `alayhis salam – and those who believed with him.
Likewise His saying, "And enjoin prayer upon your family [and people] and be steadfast therein.
We ask you not for provision; We provide for you and the [best] outcome is for [those of]
righteousness." [Taha 20:132]
"If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are
patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what
they do." [Aal `Imran 3:120]
"Yes, if you remain patient and conscious of Allah and they [i.e. the enemy] come upon you
[attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of
distinction]." [Aal `Imran 3:125]
He said, relating the words of Yusuf - `alayhis salam – that he was helped due to his taqwa and
his patience. So he said, "'I am Joseph, and this is my brother. Allah has certainly favored us.
Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward
of those who do good.'" [Yusuf 12:90]
"O you who have believed, if you fear Allah, He will grant you a criterion and will remove from
you your misdeeds and forgive you. And Allah is the possessor of great bounty." [al-Anfal 8:29]
The criterion is honor and help, and victory and light, which distinguish between the Truth and
the falsehood.
“And whoever fears Allah – He will make for him a way out. And will provide for him from
where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed,
Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” [at-
Talaq 65:3-4]
Ibn Maajah and Ibn Abi Dunya have related on the authority of Abu Dharr, radhiallahu `anhu,
that the Prophet, sallallahu ta`ala `alayhi wa alihi wa sallam said: “If all people acted in
accordance with this ayah, it would suffice them.” [Narrators of the hadeeth are trustworthy
except that the chain is disconnected, so the hadeeth is weak] This is related to the first
principle.
As for the second principle:
"Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had
struck [the enemy in the Battle of Badr] with one twice as great, you said, 'From where is this?'
Say, 'It is from yourselves [i.e. due to your sin].' And Allah, over all things, is competent." [Aal
`Imran 3:165]
"Indeed, those of you who turned back on the day the two armies met [at Uhud] - it was Satan
who caused them to slip because of some [blame] they had earned. But Allah has already
forgiven them. Indeed, Allah is Forgiving and Forbearing." [Aal `Imran 3:155]
"And whatever strikes you of disaster - it is for what your hands have earned; but He pardons
much." [ash-Shura 42:30]
"Corruption has appeared throughout the land and sea by [reason of] what the hands of people
have earned so He [i.e. Allah] may let them taste part of [the consequence of] what they have
done that perhaps they will return [i.e. refrain]." [ar-Rum 30:41]
"But if they turn away - then We have not sent you [O Muhammad], over them as a guardian;
upon you is only [the duty of] notification. And indeed, when We let man taste mercy from Us,
he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is
ungrateful." [ash-Shura 42:48]
"And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what
their hands have put forth, immediately they despair." [ar-Rum 30:36]
"Or He could destroy them for what they earned; but He pardons much." [ash-Shura 42:34]
"What comes to you of good is from Allah, but what comes to you of evil, [O man], is from
yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is
Allah as Witness." [an-Nisaa' 4:79]
This is why Allah subhanahu ordered His Messenger and believers to follow what was sent to
them, that is, to be obedient to Him. This is the first principle. He also ordered them to wait for
His Promise, and this is the second principle. And He ordered them to seek forgiveness and
practice patience because the servant will certainly have shortcomings and seeking forgiveness
will clear those shortcomings. Likewise, patience is required while waiting for the Promise.
Obedience is perfected and completed with seeking forgiveness, and certainty in the Promise is
perfected and completed with patience. Allah subhanahu has joined the two in His saying, "So be
patient. Indeed, the promise of Allah is truth. And ask for forgiveness of your sin and exalt
[Allah] with praise of your Lord in the evening and the morning." [Ghafir 40:55]
Allah subhanahu has mentioned in His book the stories of the Prophets and their followers and
how they saved themselves with patience and obedience. Then He said, "There were certainly in
their stories a lesson for those of understanding." [Yusuf 12:111]
Commentary on the Basmala
Imam at-Tabari
Bi_smi_Llaahi_r_Rah.maani_r_Rah.eem
(This verse, named Basmala, is the first verse in the Qur'aan. It is usually integrated with the first
soorah, but, according to the view adopted by At-Tabaree, it is independent.)
B.1. Commentary of "bi_smi_llaah" = "By the name of Allaah" or "In the Name of Allaah."
1.1 The use of the formula "In the name of Allaah" (1).
Truly, God, Whose invocation is Exalted and whose Names are sanctified, educated His Prophet
Muhammad - Blessings and Peace be upon him - by teaching him to to precede all his acts by
mentioning His Most Beautiful Names. God wanted that this education and teaching be a norm
(sunnah) to which all creatures would conform in beginning of their speeches, writings and all
other acts. Moreover, saying "bi_smi_Llaah" is sufficient to mean "I begin such-and-such act in
the Name of Allaah" because the particle "bi" (which means by, in) implicitly requires that an act
follows (the act that begins "by" the mention of Allaah's Name).
1.2 . Meaning of this formula - Explanation of the words "bi_smi".
When someone makes intention to recite (or to read) a soorah from the Qur'aan, he will say
"bi_smi_Llaahi_r_Rah.maani_r_Rah.eem" wanting to say with these words: "I read in the Name
of Allaah..." and, also, if he gets up or sits down or whatever he does, he will begin his act by
saying these words and that will always mean: "I do this act in the Name of Allaah."
But why say "In the Name of Allaah" in this sense when we know that, for example, every reader
of the Divine Book does not read it except with the help and providential support of God; and
that every person who acts does not act except by Him (i.e. His permission and His will).
If that is the case, why not simply say "By Allaah" (bi_Llaah) which would apparently be more
clear than "By (in) the Name of Allaah" which allows assuming that that the act is done "by other
than Allaah?" (2)
In reality, the formula "In the Name of Allaah" means "I begin _by mentioning_ Allah before
everything", giving to the word "ism", which usually means "name", the meaning of "tasmiya"
(3) which signifies "the act of mentioning." For example, to begin the Qur'aanic recitation by
saying "in the Name of Allaah..." means: "I begin my reading by mentioning Allaah." In the
beginning of the Revelation, angel Jibreel had ordered the Prophets to say "in the Name of
Allaah, the Most Beneficent, the Most Merciful" and according to Ibn `Abbaas this meant: "Read
(or recite), by _invoking_ Allaah, your Lord, (and) get up and sit down by _invoking_ Allaah."
1.3 Commentary of the Name "Allaah" (4)
To comment on the Name "Allaah" it can be said: Allaah is God in the sense that "Allaah" is He
Who is Deity for all things and all creatures to worship.
Ibn `Abbaas said: "Allaah is He to Whom belongs, in regard to all creatures, the "function of
being Divinity" (ulooheeyah) and the "function to be worshiped" (ma`boodeeyah)."[Origin of
this Name] We have not heard the Arabs explicitly saying that this word is derived from a verbal
root, nevertheless there are speculative arguments to attach the Name Allaah to ilaah which is
normally derived from aliha which means to worship and whose noun is precisely "ilaaha" (5)
It is this meaning of worship that Ibn `Abbaas gives to the word ilaaha in the verse 7:127 where
it is said to Pharaoh: "Will you abandon Moses and his people to spread mischief in the land, and
to abandon you and worship of yourself (ilaahata_ka/aalihata_ka)?" Ibn `Abaas explains:
"Pharaoh did not worship, rather he was worshipped."
But what is it that permits to say that the word "Allaah" is derived from "ilaah"?
As in other cases of elision, the combination al+ilaah becomes Al_Laah, after the vocal elision of
i (hamza i). The two letters l (laam) are collided and become a single doubled laam in the
pronunciation .
B.2. "Ar-Rah.maan ar-Rah.eem" - "the Most Beneficent, the Most Merciful"
These two Names are derived from the verb "rah.ima": to be merciful and both mean "that who is
merciful"; and also, each of these Names corresponds to one aspect of (Allaah's) Mercy.
Different views about respective meanings of the names "rah.maan" and"rah.eem":
2.1 Azramee said: "Ar_Rah.maan is the Merciful in regard to all creatures and Ar_Rah.eem is
the Merciful in regard to Believers."
Aboo Sa`eed al-Khudree reported that the Messenger of Allaah - Blessings and Peace be upon
him - said: "`Eesaa, son of Mary, said: "Ar_Rah.maan is the Merciful in this world and the
other, while Ar_Rah.eem is the Merciful in the other world (uniquely)."
These two propositions are valuable and do not contradict each other. God, as Rah.maan,
includes all creatures in His Mercy in this world and the other, and as Rah.eem, He gives His
particular Mercy to certain creatures, in all their states or to all creatures in some of their states
[meaning in this life or in the Other].
So God is Rah.eem, in this world in regard to Believers in order that they believe in Him and His
Prophets, respecting His Orders and avoiding disobedience to Him; in fact those are the blessings
which had not been granted to associationists and disbelievers, nor to those who move away
from obedience to Him. In the other world, God is equally Rah.eem to believers by perpetual
delights and dazzling success which He prepared to them in His Paradise, "And Allaah is the
Most Merciful (Rah.eem) to believers." (Qur'aan, 33:43)
On the other hand, Allaah is Rah.maan to both believers and disbelievers in this world, because
He included them in His universal Mercy by innumerable blessings which He has granted them:
sustenance, rain, physical and moral wellbeing;
He is still Rah.maan in the other world in regard to both (believers and disbelievers) by His
Equity and His Rigour because "Allaah wrongs not even of the weight of an atom (or a small
ant), but if there is any good (done), He doubles it, and gives from Him a great reward."
(Qur'aan, 4:40)
2.2 Second view
Ibn `Abbaas said: "...the Most Beneficent, the Most Merciful is the Gentle (Raqeeq), the Kind
(Rafeeq)."
According to this proposition, the distinction between Rah.maan and Rah.eem is not established
as a function of these aspects of Allaah's Mercy, but as a function of the nature of this Mercy.
2.3 Third view
According to `Ataa', the name Rah.maan was uniquely a divine Name until the day when
creatures attributed them wrongly to themselves: Allaah made it known that His Name (in regard
to Mercy) from that day on was Ar_Rah.maanu_r_Raheem because no creature has ever been
qualified by these two attributes at the same time.
2.4 Two mistaken views
- It is false to pretend that the Arabs did not know the name Ar_Rah.maan before Islaam.
- It is useless to distinguish these two names by saying that Ar_Rah.maan designates "He Who is
qualified by Mercy" (Dhoo Rah.mah) and that Ar_Rah.eem designates "He Who is Merciful"
because this distinction does not make sense.
B.3. Explanation of the order of the Names in the "Basmala"
When the Arabs desire to speak about something, they have a habit to first mention the thing in
question, and then to mention its attributes (sifaat) and its qualities (nu`oot).
Or the Names of Allaah such as Allaah, Rah.maan (Most Beneficent), Khaaliq (Creator), they are
absolutely divine Names that cannot be attributed to any creature and which suffice by
themselves to designate Him Who is in question.
On the contrary, the Names such as Merciful, (...), Seer, Generous can equally be attributed to
created beings because certain aspects of designated qualities of each of these Names can be
attributed to them (i.e. created beings).
Rightfully, the Name "Allaah" precedes the other Names because it implies the "function of
being worshipped" (ulooheeyah) (6) which refers to Allaah Alone.
As for the two Names Allaah and Ar-Rah.maan, Allaah, Exalted is He, names Himself by them
in particular in the verse: "Invoke Allaah or invoke Ar-Rah.maan, by whatever Name you invoke
Him (it is the same), for to Him belong the Best Names." (Qur'aan, 17:110)
As for the name Rah.eem, it can be attributed to a human because it is perfectly possible that he
takes part in a certain aspect of the Mercy but not in its universality [expressed by the name Ar-
Rah.maan] because the universality takes from the "function of divinity" which belongs to
Allaah Alone.
This is why the Name "Allaah" is mentioned first, followed immediately by the name Ar-
Rah.maan and at then by the name Ar-Rah.eem.

Notes:
(1) The vocable bi-smi is composed of two words: bi+ism, "bi" is a particle serving to indicate a
'means' and 'ism' signifies 'name'. For reasons that are difficult to explain here, the initial 'i' in
this word is elided.
(2) Tabaree reminds here that in reality there is only one Agent. This aspect of the doctrine of
Tauh.eed is called "Tauh.eed al_af`aal": Unicity of Allaah in regard to His acts.
(3) Tabari makes clear (precise): the word "tasmiya" is a verbal noun (mas.dar) of the derived
verb "sammaa", derived from "ism". It is common, in Arabic, that simple substantive (noun)
which stems from its radical (here the word 'ism') is used instead of a verbal noun of an
augmented form (here the word 'tasmiyah').
(4) The Name Allaah is mentioned 980 times in the Qur'aan while the name Muh.ammad is
mentioned 4 times. Ibn Katheer said: "Allaah is the supreme Name because it is qualified by all
the Attributes, according to the divine sayings:
"He is Allaah, than Whom there is Laa ilaaha illaa Huwa (none has the right to be worshipped
but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most
Merciful."
"He is Allaah than Whom there is Laa ilaaha illaa Huwa (none has the right to be worshipped but
He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over
His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! (High is He)
above all that they associate with Him)."
"He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the
Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the
All-Wise." (Qur'aan, 59:22-24)
(5) According to this commentary the word ilaaha is, here, a synonym of `ibaadah. The word
`ibaadah signifies worship which is the worship _of_ the faithful (as they are the worshippers),
which is the most common meaning, or worship _of_ God (as the One Worshipped), which is the
aspect kept here).
(6) The term Ulooheeyah is usually translated as "function of Divinity" [tauh.eed al-ulooheeyah
= Oneness of the worship of Allaah: to believe that none has the right to be worshipped, e.g.
praying, invoking, asking for help from the unseen, swearing, slaughtering sacrifices, giving
charity, fasting, pilgrimage, etc, but Allaah.]. But according to the interpretation given by
Tabaree given to the word 'ilaaha', which he renders as a synonym to "`ibaadah" (worship), this
"function of Divinity" is intended to mean "function of being worshipped" (ma`boodeeyah).