Sūrah al-FātihahIn the name of God, the compassionate, the ever-merciful.

Section One1

The coherence in this sūrah is like a multifaceted germ. It can be studied in many distict aspects. I shall take upon explaining all the facets of coherence in the sūrah one by one.

The Frist Aspect:The first aspect of coherence in this sūrah stems from its status

as the preface to the Qur’ān and the fact that it, in a concise manner, covers all fundamental themes of the Book (unicity of God, sharā’i‘ (laws), last judgment). It is in consideration of the fact that the sūrah covers the primary themes of the Book the scholars have called it al-mūfiyah (the complementing one). On top of being being a preface to the Qur’ān, housing all the fundamental themes of the Book, it is a miniature Qur’ān. This is because a preface to a book is an independent and complete discussion, and yet is always included as an addition to the book. This, however, is in only an aspect. A preface, in another aspect, is part of the book it inaugurates.

That the sūrah is an independent miniature Qur’ān in itself has been gleaned upon by the authorities in the Qur’ān tafsīr. They base this conclusion on their interpretation of the following verse which stresses God's extraordinary benevolence on the Prophet (sws): “We have given you seven oft-repeated ones and the great Qur’ān (sab'an min al-mathānī wa al-Qur'ān al-'azīm).”(Q 15: 87)

The scholars, from the earliest times to this day hold that the words sab‘an min al-mathānī (the seven oft-repeated ones) refer to Sūrah al-Fātihah. Notice how the Almighty specially calls it the great Qur’ān. This means this sūrah has an independent status. If someone holds that the wāw of ‘ataf (particle wāw meaning “and” in the verse) is not used to connote gloss and therefore, the most plausible implication is “we have given you these seven verses, and in addition to it, the great Qur’ān” then again, in as per this interpretation too, this sūrah is considered a chapter in addition to the Qur’ān. Thus whatever interpretation of the particle wāw we opt for, the sūrah can be proved to be an independent comprehensive entity. It is based on this that we can

The Islamic Stateunderstand that the sūrah was not written in the codex of ‘Abdullāh b. Mas‘ūd (rta). For the Qur’ān was to be written on the hearts of the believers. Gabriel brought the Qur’ān to the Prophet (sws) who then taught it to the Companions (rta). They learnt it from him as oral word. That is why they themselves had to record it on pages in the form of a book. Thus if it is correct that ‘Abdullāh b. Mas‘ūd (rta) did not inscribe it in his codex, it is because he considered the fact that the sūrah was written in the heart of every believer. They recite it everyday more than thirty-two times. Whatever is frequently uttered by the tongue of a person does not need to be recorded in written form. It is there in the physical body and the spirit of the person. No despot can snatch it from him. He does not need to write it on a material which needs to be moved and carried separately while at home or on a journey vulnerable to theft and loss.

The Arabs would therefore not put to writing what they could remember and repeat orally. The Qur’ān too has been preserved and secured in this very manner. There is uncountable number of huffāz (memorizers) of the holy Qur’ān in the ummah. God has always increased the number of huffāz in the ummah.

A similar case is found in the Torah as well. The nation of Israel was required to memorize and secure the statement of the unicity of God in every possible manner. The rest of the Book was given them in written form. This later part was forgotten and lost. Similarly the Almighty Allah made this sūrah a part of the prayer and decreed that all the believers should write it on their hearts. This is what ‘Abdullāh b. Mas‘ūd (rta) had in mind when he did not write it in his personal codex. Generally people did not understand his view. They believed he did not consider it part of the Qur’ān. He is quit of the charge of doing so with such evil intention.

2How does the sūrah cover all the fundamental teachings of the

Qur’ān? The Qur’ān teaches us three fundamental themes: tawhīd (unicity of God), al-Sharā’i‘ (divine laws), and the Last Judgment. If we proceed to discuss these themes in detail, trying to cover all the Qur’ānic parts dealing with them, it would put us in an unending discussion. We do not afford such an exhaustive

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The Islamic Statesurvey of the matter. This matter will reveal itself to those who study the Qur’ān with deliberation.

I do not mean to say that some of the Qur’ānic verses exclusively deal with tawhīd, some with rulings and some with the Afterlife. Contrarily, all these themes are mixed in different parts of the revelation. They are not put independently and separately in the book. Thus, in Sūrah al- Fātihah these themes have been put as follows: The theme of tawhīd is put as a crown on the entire sūrah. Subsequently, the themes of the law and the afterlife are discussed as subsidiary of tawhīd. You shall find the details of these points in the commentary on the sūrah in the following pages.

3From the preceding discussion one can learn the wisdom

behind making this sūrah a necessary part of the salāh. Reciting Sūrah al-Fātihah is like reading the entire Qur’ān in brief. Reading a short version of something, after having learnt its detailed form, helps refresh the entire discussion. Shortly I shall explain to you how this sūrah completes one’s salāh. No salāh is better than that of one whose salāh includes this text. This is perhaps because of this fact that the theme of this sūrah has been part of the salāh even when it was not expressed in these exact words of miraculous beauty. Thus, no salāh is possible without the theme this sūrah is expressive of. It is precisely for this reason that the Prophet (sws) stated that salāh is not valid unless the worshipper recites al-Fātihah. The Prophet (sws) showed unprecedented love for the ummah when he said that whoever did not recite this sūrah in his salāh his worship would be incomplete. He repeated the word “incomplete” three times. By this he meant to stress the importance of this sūrah as part of the salāh. He emphasized that salāh is not complete without the recitation of this sūrah, and that the believer should not keep this sūrah out of their salāh, like the Jews and the Christians had done. The Jews, it should be noted, did not appreciate the importance of their fātihah, in spite of the fact that it was written in the Scriptures. It formed part of the salāh of their prophets. I will deal with this matter in ……. section.1 They ignored this supplication and introduced new ones in its place. They kept

1 This discussion has been left unfinished.

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The Islamic Statechanging their replacements and entered into disputes on this issue.

The Almighty Allah has showed great benevolence to the ummah of the Last Prophet, Muhammad (sws). It is only because of God’s blessings that no faction in this ummah has failed to acknowledge importance of this sūrah. All the believers recite it in their salāh. They are united on its status as part of the salāh just as they are unanimous on the number of daily Prayers, the raka‘āt (units) to be offered in each, and its complete form, including the standing and sitting postures. The Almighty Allah preserved the form of the salāh just as he saved the entire Qur’ān from alteration and adulteration.

We thank God on saving this ummah from falling into such error. He did not leave us fall into waywardness and error like the Jews and the Christians. This proves that Islam is still helped and protected by God. Its shades are expanding. Other nations continue to turn to it. God’s light still falls and shines on it. The Book of God is there to lead us. It is a covenant which we contracted with Him. The salāh serves as a reminder of this covenant, as is evidenced by the Torah, the Gospels and the Qur’ān. This last fact shall be explained in the commentary on the last part of the Sūrah al-Fath.

I have only mentioned the above facts in order that you do not lose sight of the central importance and extraordinary status of this sūrah, as well as of the importance and status of the salāh, during which you recite the sūrah with full devotion. This shall also help you ignore the views of those who hold that Islam has lost God’s protection and that it is no longer under the divine light.

It is God Almighty Who sent the last of the Prophets, Muhammad (sws), whom He promised His help. He then of course fulfilled His promise. He helped the Prophet (sws) and perfected His blessings on him. The Almighty says: “It is He who has sent his Messenger with guidance and the religion of truth, that He may proclaim it over all religions, even though the idolaters may detest it.” (Q 61:9)

The glad tiding that the last Prophet (sws) would triumph over his enemies was so prevalent and conspicuously mentioned in the earlier scriptures that the Jews would pray for victory over the rejecters through the promised Prophet (sws) even before the

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The Islamic Stateadvent of Muhammad (sws). We see that the earlier Scriptures praised those who would enter Jerusalem. The praise of these people has again been mentioned in the Qur’ān, developing on the previous scriptural statements. The Qur’ānic verse in the praise of this group is as follows: “That is their description in the Torah. And their description in the Gospel is like seed-produce that puts forth its sprout, then strengthens it, till it becomes stout and stands firm on its stem, delighting the sower.” (Q 48:29)

Can a thing, the appearance of which has so profoundly foretold, be like a shade destined to recede into oblivion? Was it something like a tree easily pulled out by the roots? Or was it merely a rainless cloud? No. Never. It is only the untruth and falsity which are destined to vanish. Truth, on the contrary, is destined to grow aloft.

4The Second AspectYou have learnt that Sūrah al-Fātihah, as a preface to the

Qur’ān, comprehensively covers the primary Qur’ānic themes, which are three in number. It is also a miniature Qur’ān in that it exhibits the form of coherence of the entire Qur’ān. If you recite the sūrah, you can get a reflection of the coherence of the entire Book. Seen in this perspective, this sūrah is like a small mirror reflecting a huge object. This is thus another aspect of it being a complete representation of the entire Qur’ān in a miniature form.

The details of this brief statement follow. When you consider the Qur’ān in its entirety, you learn that it starts by an expression of gratitude to God. Then you find it revealing the principles of Islam, in both their exterior and interior dimensions. It develops on till the point in which it completes the discussions with a mention of the help granted to the believers. The disbelievers are finished and annihilated, and the prophetic mission of the Prophet Muhammad (sws) culminates. The Sūrah of tawhīd (Al-Ikhlās, Q 112) has been put at the end as a representation of the last covenant of God. At this point, the divine city represented by the Qur’ān is fully constructed. Then there are two bulwarks built around it for defensive purposes. Or, we can say that two swords, or rather a double edged sword, are appointed to defend it. These are the last two Sūrahs of the Qur’ān, the so called mu‘awwadhatayn (the two seeking refuge). We can say that the

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The Islamic StateQur’ān is like an eternal garden which is watched over by two guards holding shining swords in their hands. This issue shall be detailed in the discussion on the arrangement of the sūrahs.

If you imagine the Qur’ān this way and ponder over Sūrah al-Fātihah, you will notice that the sūrah contains a stark similarity to the entire Qur’ān in this sense. It starts by an expression of gratitude to God. Then it takes up the theme of justice. Then we see two bases of worship. Then there is a mention of the right guidance and straight path consisting of tawhīd and sunnah. Then surfaces the theme of seeking refuge in God. This seeking of refuge in God, just like the mu‘awwadhatayn, contains two aspects, both external and internal. A detailed discussion on this correspondence between the themes of the Sūrah and that of the entire Qur’ān requires a great amount of detail. This shall be clear to you once you have studied the commentary on the last sūrahs of the holy Qur’ān. However, you will find some important points in this regard in the explanation of the verses of the present sūrah.

The above, it is hoped, reveals that like the entire Qur’ān, this sūrah too is an eternal garden protected by two guards. This similarity between the two is not a baseless poetical imagination. It is, on the contrary, based on firm foundations and clear evidence. This basis shall be explained with the help of God.

5The Third AspectThis sūrah, the foundation block of the salāh, prefaces the

great Qur’ān. From its placement and relation to the Qur’ān, we can infer that the salāh is the foremost directive of the religion. The one who does not offer regular prayers indeed abandons the entire religion. This conclusion drawn from the placement of the sūrah and its relation to the Book of God appears, after all, to be a mere inference. However, when we study the religious directives contained in the Qur’ān and the Sunnah this inference is established. Thus the status of the salāh is edified seeing that God has made this sūrah the opening of the last divine covenant that He contracted with human beings.

In my commentary on verse 152 of the second sūrah (Al-Baqarah, Q 2) of the Qur’ān (“So remember Me, and I will remember you”), I have mentioned that the divine covenant

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The Islamic Statemade with this ummah is kept intact through the salāh. When we hold fast to the salāh, we in fact stick to the rope of God (the holy Qur’ān) and and also have a firm bond with Him. In return, God helps us over the enemies of the religion. He protects us from the worst enemy (Satan) who is residing with us. God has promised this in many places in His book. In the most of clear words, this promise has been put in the following saying of the Almighty Allah: “Surely the salāh keeps off indecency and evil.” (Q 29:45)

The fact that abandoning the salāh had put some of the earlier nations in error and waywardness is clear in the following verse: “A later generation succeeded them who have lost the salāh and followed lusts. They shall soon meet error.” (Q (19:59) This verse has been placed following a mention of those whom God blessed, the Prophets and their followers. This points out that abandoning the salāh means expulsion from the group that has God blessed, or the party of God. In Sūrah al-Fātihah this has been emphasized. God taught us to specially ask Him to put us on the path of this party of God. The above suffices as an introduction. I shall take up this issue again and deal with it in detail in my commentary on the following verses of Sūrah al-Hajj: “Those who, if we granted them power in the land, establish the salāh, do their alms, enjoin good and forbid evil.” (Q 22:41) I will also deal with this theme in “Guard strictly your prayers, especially the middle prayer.” (Q 2:238) This issue will in addition be taken up in the commentary on the initial verses of Sūrah al-Mu’minūn and Sūrah al-Kawthar.

6The above explained are the three aspects of the interrelation

between Sūrah al-Fātihah and the Qur’ān. Now we need to consider the internal coherence in the sūrah. I, however, before taking up that, would like to uncover some of the facts implied in this sūrah, the full extent of which none other than God can fully know. Some of this knowledge escapes like rays emanating from a concealed body. A very careful and keen observer can be led by these rays, which are delicate textual indicators and allusions to their source: the implied knowledge. Since, however, they are not based on clear and explicit textual statements, it is not necessary for the commoners to have faith in them.

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The Islamic StateI have decided to explain these points of wisdom buried in the

sūrah only because I see that in the present day a new sect has arisen seeking to interpret the Qur’ān without knowing the art of interpretation after the example of a sect emerging with the claims of the esoteric. Prominent figures and leaders among this latter group claimed to the heads of state at the time that they were ‘the guarded and infallible leaders’. This was in spite of the fact that the scholars among them claimed, in no unclear terms, that they concluded what they concluded on basis of the books of the Prophets and the philosophers. In a similar fashion, a party in our times has claimed that God has sent to them a messenger. He has, they claim, revealed to them the secrets of the Qur’ān. Thus this new Prophet, or rather imposter, put those, who lacked the knowledge I intend to give here, in great tribulation. He created division in the Muslims. He decreed that those who do not believe in him and his revelations would perish.

When I saw that people faced with the test of this claim which mixes truth and falsehood, needed guidance, I decided to uncover some of the realities buried in the sūrah so that they could learn the truth and follow it. They would then be able to understand that the revelation and the status of a divine messenger are beyond and superior to what the party believing in the imposter have assumed. I intend to explain that we must not rely on anything other than the Qur’ān or the books of the Prophets (the scriptures). Whereas, in this discussion, I have followed the method of the people of symbolisms and figurations, yet I have not followed any absurd argumentation. At the same time I have not abandoned the obvious meaning of the words for esoteric meanings. This is enough for a preface. Now I proceed to uncover the treasure of the knowledge buried in the sūrah with the help of God and His blessings.

7The First ScreenKnow that the number of verses of the sūrahs of the Qur’ān has

not have been clearly mentioned in the Book. This sūrah, however, is an exception. The Almighty has given it a name, which develops on the number of its verses. This means that God

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The Islamic Stateintends us to ponder over the number of its verses. We know that numbers are attached extraordinary importance in the divine books. Similarly the philosophers too hold that all the matters of the world are determined through numbers. A similar statement is found in the Qur’ān where the Almighty says: “We have created everything under a decreed measure,” (Q 54: 49) and again “to God everything is in a set proportion”. (Q 13: 8) This issue concerning the importance of numbers will be explained in my book al-Taqdīr wa al-Hisbān.2 When we contemplate the role and correspondence between numbers and what they indicate, we are not actually following baseless superstitions.

Furthermore, the Qur’ān has told us that there will be eight carriers of the divine throne on the Day of Judgment. God says: “And eight (angels) will carry above them the throne of your Lord that day.” (Q 69:17) The scholars have believed, as do I, that the number of the angels holding the throne shall increase on the Day of Judgment. For presently there are only four angels carrying on this duty. This has been mentioned in a prophetic tradition, though not in great detail. We, however, can find the details in the books of the biblical Prophets. It has been mentioned in the Bible that the Prophet Dhū al-Kifl (sws) and the Prophet Yahyā (sws) saw seven spirits under the throne of God and that the four angels engaged in glorifying God. I interpret the tradition in the light of these biblical statements.

We learn from the Qur’ān that there is al-rūh (spirit) who is special and more important than the angels, just as a human being is superior to an animal. God almighty says: “On the day when al-rūh and the angels shall stand arrayed” (Q 78:38) and again “al-rūh and the angles ascend in it.” (Q 97:4) Notice how the Almighty mentioned al-rūh before the angels while referring to their standing before God, and then He reversed the order while mentioning their descent. This indicates the superiority and high status of al-rūh. Then, in the mention of the holding up of the throne of God, both have been generally mentioned. Still however, God has here again, differentiated between those who hold the throne and those who surround it. He says: “Those who hold the throne and the ones who surround it.” (Q 40:7) At

2 The author intened to write a book on this issue but could not accomplish it. It is not even found among the manuscripts and notes he left.

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The Islamic Stateanother place He says: “You shall see the angels surround the environs of the throne.”(Q 39:75) From these verses we learn that those who hold the throne are the seven superior al-rūhs and surrounding it are angels.

8Note that the total number of al-rūhs and the angels mentioned

in this reference is seven. It also needs to be appreciated that al-rūh deals with the souls and the spirits, while the angels are entrusted the affairs of the bodies. The Almighty says: “The angels and al-rūh descend in it with the permission of their Lord, with all decrees.” (Q 97:4) This shows that there is no issue regarding which the angels and al-rūh do not descend with divine decrees. The Almighty says: “To him ascend the angels and al-rūh in a day the measure of which is fifty thousand years.” (Q 70:4) In the book of the Prophet Dū al-Kifl (sws) and in the revelations of the Prophet Yahyā (sws), we learn that the angels appeared to them in the form of a man, lion, bull and eagle. These make four. The fifth was an animal they did not reconginze for they had not seen it. He was the one already expelled. He was previously included among them. He is Satan, the chief of the lowly, in the form of a serpent. This is why he has been named Satan. Similarly they (Dū al-Kifl and Yahyā) did not mention two more angels who are in charge of vegetation. Both of them are below that place near the Sidrah al-Muntahā. These angels of the second cadre are junior in status to the seven holding ones. The latter also are seven in number as has been mentioned earlier. It has also been explicitly mentioned in the books of the prophets.

9The holy Qur’ān has informed us of issues regarding the Spirits

and the angels which were not told in the books of the earlier prophets. In the reverse, there are issues which the books of the earlier prophets detail for us and in which the Qur’ān does not speak about, for the general human beings did not need to learn them. The holy Qur’ān merely referred to them in allusion. They are however discernable by those granted understanding of which they employ their minds and obtain additional grandeur. Thus the Almighty initially mentioned in the holy Qur’ān that He

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The Islamic Statecommanded the angels to prostrate before Adam (sws) blowing His spirit into him.

We have learnt that al-rūh is an entity superior to the other servants of God. It shows that God commanded the agnels to obey the Sacred Spirit (al-rūh al-Qudus). The Book clearly states that al-rūh al-Qudus is distinguished and obeyed by the will of the Lord. The implication is that the angels must be subjected to following al-rūh al-Qudus.

We know that every creature in this world is subjected to service of man. It has to serve him. This fact leads us to that man partakes of the spirit of al-rūh al-Qudus which is the obeyed one (al-mutā‘). To whatever degree a man goes higher in worship of God and purifies himself from the contamination of his flesh, God increases his share in the qualities of al-rūh and more do the creatures surrender before him with the permission of God even when he does not intend to subject them to his will. Such a believer grows into a perfect worshipper, who is satisfied in his fate (rādī). God too is pleased with him. It has been mentioned in the holy Qur’ān concerning the dignified servants of God. It has also been mentioned in the sound hadīths that (God says): “[….] until I become his ears and his eyes […..]”Thus the creatures obey him and he obeys his Lord. This means that following him is in fact following God. The Qur'ān says: [Tell them O Prophet], “If you love God follow me, God will love you.” (Q 2:31) Being obeyed in this way, he does not become a partner to God nor a deity. Rather, he is a perfect servant of God who has obtained perfection in worshipping Him. He is to God as a command, pen, and the law are to a king. Whoever obeys laws issuing from a king is deemed to have followed the king himself.

In the holy Qur’ān, the Prophet Abraham (sws) is reported to have said: “Except the Lord of the worlds, Who has created me (in love and passion), for He shall guide me (to his presence). It is He who feeds me and waters me (in this worldly life from beyond the screens). When I fall ill He recovers me (from the physical ailments. Will He not then cure the one suffering from burning thirst of the soul in this worldly life?) The one Who gives me life and gives me death (just as He cures someone after he is weak and ailed). The one Who, I hope, will forgive my mistakes on the Last Judgment (for He is dayyān, the retributer, and just so it is only appropriate to hope that He would cover me

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The Islamic Statewith His mercy on the Day of Judgment).O Lord, (now Abraham (sws) calls Almighty Allah in this manner as he started in the beginning by referring to the divine attributes, the Lord of the worlds, in a profound sense of nearness) grant me wisdom and annex me to the virtuous ones (those who are Your party and those of our forefathers who have obtained access to Your presence). And create for me a tongue of truth in the last ones (i.e. raise from among my successor generations people who fulfill my word and who join me). Make me one of those who shall possess station in the paradise of blessings (where I shall mix with those who are Your party and where You will feed and water me just as You gave me sustenance in this world and so that You forgive me and place me under Your mercy.” (Q 26: 77-85)

These verses indicate that all the virtuous people shall reside in the same paradise, in spite of the fact that there would be many paradises for people of different religious and moral status. Consider, for example, that we have been blessed with many faculties. Some of us are superior to others in spite of the fact that a single spirit runs through all of us. Similarly the residents of Paradise shall be placed in a single garden of varying blessings. This is also evident from the following Qur’āinc verse wherein the Almighty says: “And we remove whatever rancor may be in their breasts. As brethren, face to face, they rest on couches raised.” (Q 15:47) In regards to the invocation of Abraham (sws) mentioned above, we refer to what he (sws) said following the above mentioned supplication. He mentions the dwellers of Hell and says: “They shall be thrown headlong into it and with them the erring ones (just as they have fell upon their faces in this very world. Satan is their perfect example who walks on its belly) and also the armies of Iblīs, all of them (that is all such people as have adopted to fall on their faces with regards to facing the truth and walk prostrated on their bellies)” (Q 26: 94-5).

If you ponder over these verses you will notice that two groups have been mentioned in contrast to each other, as has been briefly mentioned elsewhere where God says: “A party shall be in the Haven and another party in the Hell.” (Q 26:7) God mentioned the characteristics of both in the following verses: “Is he who goes prone upon his face better guided or he who walks

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The Islamic Stateupright upon a straight path.” (Q 67:22) Man thus represents an independent world. He shall reside with his semblances. The Prophet (sws) therefore uttered before his death: “God, but with the most superior company.” He meant to say that the purpose of the prophethood has been fulfilled and the divine teachings have been perfected therefore he does not bear to stay away from His blessed company. He did not say: “the companions)”. Rather he said “the company” in order to stress the perfect unity of the members of the company. Only those who intend to understand may comprehend that these companions (desired by the Prophet (sws)) are none other than those who followed the right path of leading a servant to his Lord (sirāt al-mustaqīm). This has been alluded to in the following verse saying: “My Lord is on the straight path (that is he can be found by pursuing the right path).”(Q 11:56) This is the path all the prophets, the virtuous ones, the witnesses to the truth, and the righteous ones followed. The details of this you shall learn soon.

Paradise is the place of meeting and union of the pure souls. It is the place where the countenance of God shines upon the perfect man, according to the measure of perfection he obtained. The perfect man is the one who covers the traits of the seven rūhs. It is, in fact, the eighth rūh which is lost under the dazzling light of the greatest name of God. Seven verses of Sūrah al-Fātihah, thus, represent the seven stations and degrees. These seven verses are crowned by the verse, bismillāh al-rahmān al-rahīm. This verse assumes the eighth stage. Upon it shines the rays emanating from the divine light, which has been termed the throne of God. This (that the throne of God is in fact the divine presence) I understand in the light of the following verse: “the God-fearing people shall reside in the gardens and the canal in the station of the truth near the powerful owner.” (Q 54-5) We shall return to explanation of this eighth stage in.…..3 So this sūrah, just as it is a brief mention of the Qur’ānic themes, comprehensively covers the worlds of the spirits and the carriers of the throne of God.

10The Second Screen

3 The discussion has been left unfinished.

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The Islamic StateThe sūrah also removes the screens from the facts regarding

degrees and statuses of men. God has said: “The path of those You have blessed, not those Who earned Your wrath nor those who went astray.”(Q 1:7) In Sūrah al-Nisā, the Almighty says: “And we did not send any messenger but that he should be obeyed by Allah’s permission; and had they after having wronged themselves come to you and asked forgiveness of Allah and the Messenger had also asked His forgiveness for them, they would have found Allah Oft-relenting and Merciful. But no! By your Lord! they do not truly believe unless they make you a judge of that which has become a matter of disagreement among them, whereas they did not find any straitness in their hearts as to your decision and fully submitted. And if We had commanded them to lay down their lives (as we had previously prescribed for them through Moses (sws)) or go forth from your homes (as Moses (sws) had expelled their forefathers previously), they would not have done it except a few of them; and if they had done what they were admonished for, it would have certainly been better for them and best in strengthening them; and then We would certainly have given them from Ourselves a great reward (as I promised them great reward if they obey this unlettered Prophet). And We would certainly have guided them in the right path. Whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the witnesses (to the truth) and the good, and a goodly company are they! This is grace from Allah, and sufficient is Allah as the Knower.” (Q 4:64-70)

Most part of the meaning and implication of these verses was not lost upon the commentators. They all agree that these verses explicate the “mun‘am ‘alayhim” (the blessed ones) mentioned briefly in Sūrah al-Fātihah. They hold that these people are of four degrees of status: the prophets, the truthful, the witnesses to the truth and the pious. Now I proceed to explain this matter in light of what has been mentioned earlier and what is related to the above mentioned verse of Sūrah al-Nisā’, which contains the details of the four degrees of excellence.

Note that these verses address the People of the Book and that the hypocrites also belonged to them. These verses call them to true submission, and perfect and unconditional following of the

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The Islamic StateProphet (sws). It informs them that if those who have wronged themselves by sin came to the Prophet (sws), and also sought God’s forgiveness through intercession by the Prophet (sws), they would find God oft-relenting and merciful. He would forgive their previous sins. Then if they have remained firm on this repentant attitude through proper obedience, they would be granted more reward. He would then bestow them with guidance to the straight path, the path followed by those whom God has blessed. We thus learn that below and yet next to the above mentioned four degrees of status, there lies a fifth degree which is that of those who seek God’s forgiveness after having wronged themselves. They too would join these four groups of people. This can be clearly gleaned from the following divine statement: “These are with those upon whom Allah has bestowed favors.” (Q 4:69)

Repentance after error, therefore, awards a believer a degree of excellence. It is an attitude which has frequently been praised both in the Qur’ān and the Gospels. We know that the characteristics of the Prophets include first inābah (turning to God in repentance), second, al-salah (righteousness), third, al-shahādah (witness the truth), fourth, siddāqiyyah (uprightness) and fifth, the nubuwwah (prophethood). The Prophets combine all characteristics of ‘ubūdiyyah (bondage/servitude to God) and its associated beauties. All these excellences mediate between two other degrees of distinction, as you shall soon learn.

11Know that the first of these levels of excellence resulting from

servitude to God is repentance (tawbah) and the last one is gratitude. Some of the Prophets attain perfection in some of these levels of excellence. Similar is the case of their followers. You know that the highest blessing of God in this world has been bestowed in the form of His last covenant with humans, the holy Qur’ān. In contrast, the best form of blessing humans shall be rewarded in the Afterlife is meeting with Him and returning to Him. It is therefore understandable why the Last Prophet (sws) was awarded the station of hamd (praise) i.e. he is the praised one. The holy Qur’ān says: “It may be that your Lord will raise you to a praised status.” (Q 17:79) It is to this characteristic that the names (Ahmad and Muhammad) of the Last Prophet

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The Islamic Stateindicate, as has been said in a hadīth that the flag of hamd (praise) is in his hands and he is the leader of the white footed with white-foreheads.

This point is the key to understanding the levels of excellence of the Prophets. For we see that Adam (sws) is the model for the repentant. He fell into error, repented and was subsequently chosen as guide. Those with firm knowledge of the religion do not contemn a wrong committed out of ignorance. Falling into error out of ignorance is the initial level of humanness. It is only because of his impetuousness that man opted for being entrusted with the amanah.4 If this characteristic was not in man, he too would have refused to take this trust after manner of the heavens and the earth. This is not the proper place to explain this point fully. There is no doubt that Adam (sws) is placed on the initial level of excellence. You shall soon learn that he partakes of the last level too in a certain way.

12As you have learnt the first and the last level of excellence, I

deem it appropriate to inform you of some of the secrets of all the levels. Know that the prophets have seven different levels corresponding to the seven verses of this sūrah (al-Fātihah). Therefore, the first verse, al-hamdu lillāhi rabb al-‘ālamīn (all gratitude is due to the Lord of the worlds) refers to the status of Muhammad (sws). This has just been explained. The second verse, al-rahmān al-rahīm (the Compassionate the ever-Merciful) refers to the status of Jesus Christ (sws), for he was an epitome of mercy. This is based on some clear and implicit textual proofs. Regarding the implicit basis, we know that the word rahmān mostly occurs in the sūrahs which specially mention Jesus (sws). This point has not been raised by any of the earlier commentators of the Qur’ān as far as I know. As for the clear proof of my assertion, it is based on the fact that God has mentioned that mercy is the characteristic of Jesus’s (sws) followers. God Almighty says: “And (we) placed compassion

4 Reference is to the fact that the Almighty offered all the creatures, including heavens and the earth, the trust and they all refused to carry it. Man however decided to take the responsibility. This holy Qur’ān says that this is because man lacks knowledge and is impetous. (translator)

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The Islamic Stateand mercy in the hearts of those who followed him (i.e. Jesus).” (Q 57:27) The third verse, māliki yawm al-dīn (the master of the Day of Judgment), reminds us of the status of Moses (sws). This is because he exhibited perfect justice and enjoined virtue and forbade evil. God did not bestow upon any of the Prophets coming before or after him detailed laws in the manner in which he was given. This has been affirmed by the holy Qur’ān. He also exemplified the Last Judgment in its miniature form in this very world. During his prophetic mission, God behaved as though he was a ruler over them. He showed them His signs so that they might believe in the Judgment Day and its ruler. Consider the verse: “then, We gave the Book to Moses to complete Our blessings on him who would do righteous actions, and in which was a detail of all things and a guidance and a mercy, so that they should believe in the meeting of their Lord.” (Q 6:154)

A student of the Torah with sound knowledge of the circumstances of rule of the Israelites, from Moses (sws) to David (sws), would easily know this fact. For it was during this period that God refreshed His covenant with the Israelites and made them build the Sacred House (bayt al-maqdis). If we consider these and other related facts, it becomes evident that the rule of God was clearly discernable among the Israelites.5

The fourth verse, iyyāka na‘budu wa iyyāka nasta‘īn (you alone we worship and you alone we ask for help), reminds us of the time of David (sws). For during his times, the armies of God visited the Israelites continuously. God had helped them another time. He granted them a great empire. He caused them build a sanctuary for Himself in their land so that they could worship Him in it and seek blessings through this House. This can be learnt from the history of the Israelites, as mentioned in the books of their prophets. The holy Qur’ān too narrates the story of David (sws) in the second sūrah. The Almighty specially mentions His help for the Israelites. He tells us that the purpose of it was nothing other than the fact that they were made to worship God and to purify the House of God. Details can be found in the commentary on the verse: “And David slew Goliath and God gave him rule and wisdom and taught him of whatever knowledge He desired. And had God not repelled one people

5 For detail see the book by the author: Fī Malakūt Allah

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The Islamic Statethrough another, the earth would indeed be full of mischief, but God is extremely graceful upon the people of the world.” (Q 2:251) In the referred to commentary, you shall learn the essence of worship and jihād. David (sws) was the first king among and over the Israelites. Talūt was sent before David (sws) in order to pave the way for David (sws). He was a king for the time being. He had snatched the rule (from tyrants). The task of building the Sacred House too was delayed till the rule of Solomon (sws) for certain reasons and under a great wisdom. In fact, it was David (sws) himself who decided to build the House and he asked God’s permission to do so. God Almighty did not allow him for certain reasons residing in His wisdom. God however promised him that his son, Solomon (sws), would be performing this blessed service.

It is not difficult for a careful student of the scriptures to discern that David (sws) is the head of all Israelite kings. It is for this very reason that Jesus (sws) has been termed an ‘heir to David’ (sws) in the Gospels. And it is precisely for the same reason that, in the Scriptures, the kingdom of the Israelites is mentioned by way of parable as ‘the throne of David’ (sws). David (sws) is the servant of God who sought God’s help. Just read through the Psalms to learn how earnestly he supplicates God for help and how humbly he asks Him to grant him, and also his followers, power and the ability to curb the power of the wicked and remove them from the land. This is why God has selected the Psalms for mention of the glad tidings regarding those who would be granted rule of the land. God says: “We have written in the Psalms, following the reminder, that my righteous servants shall inherit the land.”(Q 21:105) Similar statements abound in the sayings of the Prophet Solomon (sws).

The fifth verse, ihdinā sirāt al-mustaqīm (guide us to the straight path), clearly refers to the station of Abraham (sws). For the straight path is that of tawhīd and God-orientedness. There is no doubt that all the Prophets of God adhered to this very path but:

1. Abraham (sws) is the leader of the monotheists. A great number of Qur’ānic verses term the path of Abraham (sws) as the straight path.

2. He is the first who broke the idols.

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The Islamic State3. He is the one who laid the foundations of the House of the

one God, just as David (sws) had built the Sacred House of sacrificial offerings. For a detailed discussion see my commentary on Sūrah al-Fīl (Q 105).

4. He is the first to have quickly adopted the religion of God and to have fled to Him immediately. This makes him the leader of the emigrants in the way of Allah. This is why the Prophet (sws) of Islam has been commanded by God to follow him. The circumstances of both were similar.

5. He is the one who named us muslimīn (submitters to the truth) previously. Muslims are, therefore, more rightfully related to Abraham (sws). Consider the following verse: “Abraham was neither a Jew nor a Christian. He was a plain muslim. And he was not of those who associate partners with Allah. Surely the nearest of people to Abraham are those who followed him and they are this Prophet and those who have believed. And Allah is the friend to the believers.” (Q 3:67-8)

Notice the way the verse concludes with remarks that God is the friend of the believers. Thus we learn that Abraham (sws) set the path of friendship to God. He showed us how to meet God by following the straight path. Now consider the following verse: “Declare, ‘My Lord has indeed guided me to the right path; a most right religion, the faith of Abraham, the upright one. And he was not of the polytheists’. Declare, ‘Indeed my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.’” (Q 6:161-2)

The above discussion, it is hoped, has made it clear that the straight path contains a special reference to the station of Abraham (sws), because of his initiative to prepare himself to tread this path, and because of the extraordinary perseverance he showed in this way. I shall, by the will of God, add to the discussion on the vast and profound meanings that this expression contains in the following discussions.

13Since you have learnt the correspondence and affinity of these

five verses to the status of five great messengers of God, it is time to refer to the correspondence and relation of four of the qualities of nubuwwah (prophethood), siddāqiyyah (uprightness), al-shahādah (witnessing to the truth/martyrdom) and al-salah

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The Islamic State(righteousness) with four Prophets. I will resume explanation of the remaining three qualities afterwards.

Note that the first of these qualities, nubuwwah, is specifically the characteristic of the status of the Prophet Muhammad (sws). The Torah has specifically called him ‘al-nabī”. The particle AL signifies distinctiveness. It serves to indicate that a particular nabī is being referred to. The second quality, siddāqiyyah, is particularly attributed to the Prophet Jesus (sws), the siddīq. The Qur’ān has ascribed the attribute siddīq to many prophets, including Abraham (sws), Isma‘īl (sws), Idrīs (sws) and to Maryam, in a general sense. Generally, every such person showing truthfulness in faith can be called by this appellation. The verse: “those who believed in Allah and His Messengers, they are the truthful (siddīq) and the witnesses (al-shuhadā’) in the sight of their Lord” (Q 57:19) uses this word in this general sense. Thus all the prophets are truthful (siddīq), as well as witnesses to the truth (shahīd). Besides, we see that truthfulness is a flower which grows out of purification (tahārah). Tahārah has not been attributed to any prophet except for Jesus (sws). While referring to his attributes the Almighty says: “(I am) going to raise you to Me and purify you.” (Q 3:55) Concerning his mother Mary, He says: “God has selected and purified you and has chosen you above all the women of the world.” (Q 3:42)

Purification of a servant of God denotes that he devotes himself to the service of God. I see that this quality is glaringly obvious in Abraham (sws). He abandoned his personal desires and needs, including his wealth, father and nation. He migrated to a barren land. Similar is the case with Ismā‘īl and Maryam. Both of them devoted themselves to the service of the House of God. Thus a siddīq is a person who is truly devout and obedient. This is why the king of Egypt called the Prophet Joseph a siddīq. Joseph was, in the sight of the king, purified from all blemishes. He was a true slave. This is reflected from the following saying attributed to him in the holy Qur’ān: “you are this day a person of established position and trust with us.” (Joseph) said: "Appoint me over the treasures of the land, for I am a good and knowing custodian.” (Q 12:54-5)

A siddīq, thus, is a man who deserves to be trusted with, first and foremost, the position of vicegerent. This is precisely why the Almighty Allah made the Prophet Jesus (sws) leader of all

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The Islamic Statethe Israelites. He was perfectly devout and truthful to God. He dedicated himself on the command of the Almighty. This entitled him to the kingship over the entire nation of Israelites. This has been indicated in the Qur’ān and the Gospels.

Once God had placed Jesus (sws) at this high position of purity, trust and kingship, He made him a giver of glad tidings of the advent of the Prophet Ahmad (sws) (another name of Muhammad), the seal of the Prophets and the completer of the religion. This was because such a prophecy coming through Jesus (sws) would be the most perfect and the soundest one. It meant that the Israelites did not have a valid excuse to deny the Last Prophet (sws). They had to believe in the prophesied one. That is why, prior to the advent of Muhammad (sws), they sought God’s help and victory through him over those who wronged them. This prophesy by Jesus (sws) was fulfilled. No one could deny it. The world saw that the Prophet Muhammad (sws) was victorious in a very short period of time. He wiped out the three great empires of Rome, Egypt and Persia, who had previously subjugated the Israelites. He obtained victory for the progeny of Abraham (sws) and his own brethren. We know that these three defeated nations were once the most exalted nations on the earth. This incident has no parallel in the human history. (See for detail my commentary on Sūrah al-Baqarah.)

Notice the close relation between both of these prophets (Jesus and Muhammad (sws)). God called them both a mercy. Concerning Jesus (sws) God says: “So that we made him a sign for the people and mercy from Us.” (Q 19:21) Similarly the Prophet Muhammad (sws) has been called “mercy for all mankind”. (Q 21:107) Likewise, both have been called nūr (light), sirāj (lamp), ‘abd (servant) and mubārak (blessed). Since the condition of both is similar, the stage of perfection is characteristic of the Prophet Muhammad (sws) and the status of the siddīq is next to the status of nubuwwah (prophethood), I hope you might be able to conclude that the Prophet Jesus (sws) is placed at this station, as far perfection is concerned, right next to the Prophet Muhammad (sws). Later on I will, however, explain this point further by the will of God.

The third quality (shahādah) is characteristic of the Prophet Moses (sws). Through generally all the Prophets are shahīd along with their followers, as has been clearly mentioned in the

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The Islamic StateQur’ān, yet the Prophet Moses (sws) is the next most superior shahīd after the Prophet Muhammad (sws) and Jesus (sws). Moses (sws) witnessed the truth over his people by the most manifest miracles and divine signs. Even today, the Torah is the clearest evidence of the divine judgment and rule. Moses (sws) declared his people to be witnesses over the nations. He made his people stand at the mashhad (witness stand). He gave them the clear Book of God. He is the one who stood against the despot king (Pharaoh). He witnessed the truth openly before the despot. This was because God had made him a witness to the truth and naturally its upholder. He struck the Copt with his fist for the wrong he had committed. He directed his people to kill themselves. He would also become furious for the sake of the truth. No Prophet before him directed his followers to do such things. This is the meaning of shahādah (witnessing to the truth). Moses (sws) is, thus, the leader of shuhadā’ from among the Israelites. Whoever, thus, speaks the truth, helps the truth, has no fear in conveying the truth, and strives hard against the falsehood with his hands and body is a shahīd.

The Almighty Allah made Moses (sws) a perfect shahīd. He chose him as the greatest witness to the Prophethood of Muhammad (sws) as he promised the Israelites that God would complete their mission through a Prophet (sws), raised from among their brethren. He bound them in a firm covenant. He sprinkled blood on the heads of the leaders of the twelve tribes of the Israelites to establish the covenant. They promised to believe in the promised Prophet (sws). They were in reciprocity of the promise that God would grant them victory over their enemies through this promised Prophet (sws). Moses (sws) also informed them that if, instead they chose to disbelieve in the promised Prophet (sws), God would curse them and inflict them with great punishment. History has proved that what Moses (sws) foretold in this regard was perfectly fulfilled. The details of this issue can be found under the commentary of the following verse of Sūrah al-Mā’idah. God Almighty says: “And God entered into a covenant with the Children of Israel. And We raised among them twelve leaders. And God said to them, ‘Surely, I shall be with you, if you observed the salāh and paid the zakāh, and believed in My messengers and supported them.’” (Q 5:12) Some part of the discussion can be found under the following verse of Sūrah

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The Islamic Stateal-Baqarah: “And when there came to them a Book from God confirming that which they already possessed, and previously they used to pray for victory against those who disbelieved.” (Q 2:89)

At the fifth level is the status of the Prophet David (sws), the sālih (righteous). He is indeed the person whom God chose for khilāfah as has been clearly mentioned in the holy Qur’ān. God has, in the Qur’ān, used this word to qualify many Prophets to teach us that they are the model in this regard. Know that salāh is a quality in an individual which is based on his ability to properly deal with the people and is reflective of his social conduct. The essence of salāh is forgiveness, accommodating the erring, tolerance, longanimity, and avoidance of showing disinterest in the affairs, accompanied by submission and turning to God. Salāh, therefore, earns one great excellences. It is based on one’s ability to engage in good dealings with related people and the capacity of appropriate social aptitude. It is in considering this meaning of the term that we come to learn why it is widely used in different connotations in the holy Qur’ān. Consider a few such examples. God says: “And arrange marriages for widows from among you, and for your male slaves and female slaves who are fit for marriage (al-sālihīn).”(Q 24:32) At another place it has been said: “So virtuous women (sālihāt) are devout, and guard the secrets.” (Q 4:34) Even in Torah and the Gospels this adjective is frequently applied to those deserving khilāfah. Also consider the way David (sws) deals with Saul (Tālūt) in Samuel 1 and his dealing with Bishalum in Samuel 2. It is considering this quality of the Prophet David (sws) that God chose him for giving the glad tiding that the ummah of the Prophet Muhammad (sws) would inherit the khilāfah of the land, as has been stated in the verse mentioned above.

When you have learnt the four degrees of the status of the prophets (the truthful, the witnesses to the truth, the upright and the virtuous), have grasped that all these Prophets are on the straight path, knew that Abraham (sws) is the follower of this straight path, and discovered that all other Prophets are his progeny and followers of the same path, it must have become clear to you that the followers of this straight path make a spiritual caravan. The leader of this caravan is the Prophet

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The Islamic StateMuhammad (sws). He holds the flag of hamd (thankfulness to God) which flaps above all the rest. He is the leader of the party of God. He will be the first to raise the slogan on the door of Paradise: “all gratitude is due to God alone.” All the believers who offer regular salāh in this worldly life are his followers. This is what is meant by the prophetic saying “I shall be the leader of the white footed ones with white-foreheads.” It is known that this refers to those worshippers who offer the salāh. They will be easy to recognize because of the spots of wudū. When he (the leader) shall say: “all gratitude is due to God alone” they shall return the same slogan in unison. We, the Muslims, develop this habit in this very world, as is said that every person shall get reward of what he became accustomed to in this world.

We know that God made Abraham (sws) a leader of the nations in general wherein He says: “We made Abraham the leader of the nations.” (Q 2:124) All the divine religions, Islam, Christianity, and judamism, follow the Prophets who belonged to his progeny. All the three monotheistic nations consider him as their leader. He is the supreme authority. God made him issue the most prominent prophesy regarding the advent of the Last Prophet (sws). He mentioned the advent of Muhammad (sws) in the clearest terms. He prayed to God to send the promised one in the city he had built. He also asked God to make the promised one an heir to the custodianship of the House which he himself had built as a center of monotheism.

14Resuming discussion on the eight characteristics, each of which

is exemplified by a particular Prophet mentioned above, I will proceed to deal with the sixth one. The sixth verse refers the station of the Prophet Noah (sws). I base this on the fact that in the holy Qur’ān, as well as in the Torah, no Prophet has been mentioned before Abraham (sws) except for Noah (sws). Just as the blessed ones among the ordinary people consist of four categories, the same is true regarding the blessed Prophets. This has been mentioned in the following verse: “These are the people upon whom God bestowed His blessings from among the Prophets of the posterity of Adam (sws) (1), and of the posterity of those whom We carried in the Ark with Noah (sws) (2), and

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The Islamic Stateof the posterity of Abraham and Israel (3); and of those whom We guided and chose (4).” (Q 19:58)

Here the Almighty has mentioned Noah (sws) first among those of the Prophets who had been blessed by God. There is no doubt that the blessing of God generally covers all creatures. However, there are extraordinary cases. Noah (sws) is the one such Prophet who has been particularly blessed in such a manner. Thus he became the leader of those blessed by God as mentioned in this reference. This is how I was able to identify his station corresponding to this verse (sixth verse of the Sūrah al-Fātihah). The rest of the blessed people make up his party. God chose him particularly to give the glad tiding that the He would bestow His greatest favor upon humans in the form of the religion of Islam, as divulged through the Prophet Muhammad (sws). God made the progeny of Sam the upholders of the divine religion. The rest of Noah’s (sws) progeny obtained blessing through the progeny of Sam. Thus the progeny of Noah (sws), with the exception of the children of Sam, could not obtain God’s blessings except until after the advent of Muhammad (sws). The previous Prophets were sent only to their respective nations. They could not cover the progeny of the children of Noah (sws), other than those from Sam. The Prophet Muhammad (sws), on the contrary, has been sent to the entire human race. Thus the children of Noah (sws) in addition to the progeny of Sam also become his addressees.

15The seventh verse sheds light on the status of those people who

flee the company that earned God’s wrath, and also on those who abandon the stray folk for the rightly guided ones. We have already referred to this fact though briefly in the ninth section. These are, in fact, those who repented from among the People of the Book besides others. The ones who earned God’s wrath (maghdūb ‘layhim) are those who persist in waywardness in spite of clearly recognizing the truth. The Jews are an example of this. The strayed one (dāl) is the one who is inclined towards disobedience and persists in it. Christians represent this group. Thus, those among these two groups who abandon their previous position to join the earlier four categories are the ones who have escaped the wrath of God. Such a person is one who is perfected

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The Islamic Stateand complemented by the perfection of Adam (sws) (who erred and then repented). After the entry of these groups the door of Paradise is closed. The seventh verse, as a summary, relates to the repentant among the Jews and the Christians. They are those who join the party blessed by God, as has been explained earlier.

Since repentance has been implanted in human nature through which one can perpetuate himself on the straight path, and since we know that Adam (sws) is the leader of the repentant, we come to learn that the seventh verse indicates his place.

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The Islamic StateSection Two

1This is the sūrah of the salāh for the ummah which has

practically adhered to it by reciting it in every offering of salāh. The ummah has also transmitted the knowledge regarding the status of the sūrah through tawātur (historical transmission of knowledge through generality-to-generality). The hadīth of khidāj and the following hadīth also attest this. The holy Prophet said that God says: “I (God) have distributed the salāh between Me and My servant.”(Muslim No: 395) That it is a most appropriate supplication for the salāh is also strengthened by the fact that the Prophet Jesus (sws) taught his disciples a similar supplication for the occasion. The Christians, however, lost and forgot parts of it. They have also lost the message it conveys. The Almighty says: “Also we covenanted with those who claimed to be Christians. But they disregarded part of what through which they were reminded (of religious truths).”(Q 5:14)

I intend to reproduce the supplication taught by Jesus (sws) in what follows so that its correspondence to the Qur’ānic fātihah is made clear. It will also help us appreciate the Qur’ānic eloquence. It finds mention in the Gospel of Luke as follows:

It so happened that in a certain place, Jesus (sws) was at prayer. When he seized one of his disciples said, “Lord, teach us how to pray, as John taught his disciples.” He answered, “When you pray, say, “Father, in the heavens, glorified is Your name. Your kingdom shall definitely manifest itself and Your will shall prevail on the earth as it prevails in the heavens. Give us each day our daily bread. And forgive us our sins, for we too forgive all who owe us something. And do not bring us to the test but save us from evil.” (Luke 11:1-4)

Mathew 6:13 adds the following words to this prayer:

“For Yours is the kingdom and the power and the glory, forever. Amen.”

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The Islamic StateThis last sentence is not found in most transcripts of Mathew.

Perhaps they have taken it from the response of those offering prayer behind the imām and added it to the original.

If you study these verses closely you will learn that they remarkably resemble Sūrah al-Fātihah. The words, “father, in the heavens” are a result of a textual corruption. The original contained the words, “Our Lord”, as Jesus (sws) has been quoted as saying by God Almighty in the holy Qur’ān. The following statement has been attributed to him in Sūrah Ᾱl-i ‘Imrān (3), Sūrah al-Mā’idah (5), Sūrah Maryam (19) and Sūrah al-Zukhruf (43). “Allah is my Lord and yours. Worship Him.” (Q 3:51, 19:36) The words of the Gospel “subhānaka” (Glory to You) parallel the Qur’ānic words “al-hamdu lillāhi” (All gratitude is due to God). The only difference between the two expressions, however, is that the words “subhānaka” are originally used to express glorification, whereas the words “al-hamdu lillāhi” express glorification as well as gratitude.

The words of Jesus (sws) “Your kingdom shall definitely manifest itself and Your will shall prevail on the earth as it prevails in the heavens” ask God to implement the Judgment. The Qur’ānic counterpart of this statement is the verse “māliki yawm al-dīn” (Lord of the Day of Judgment.) The Qur’ānic words express submission to and reliance on God. The Qur’ān avoids invocatory style because of the extraordinary weight of the matter besought. This reality has been explained in the following verse of Sūrah al-Shūrā: “Those who do not believe in the Judgment seek to hasten it while those who believe in it are fearful of it. And they know that it is bound to come.”(Q 42:18)

Expressing this theme in invocatory style, however, suited Jesus (sws) because he was appointed to give glad tidings of the divine rule to manifest after him, in the form of the Prophetic mission of Muhammad (sws), who was raised to make this happen. Through the Prophet Muhammad (sws), God revealed and perfected His Sharī‘ah. He revealed all such parts of the Sharī‘ah which he had till then kept secure for His servants. There are many verses in the Gospels which indicate that by the kingdom of heaven, the Prophet Jesus (sws) meant the advent of Prophet Muhammad (sws). I will explain this issue under my commentary on the Qur’ānic verse “and giving the good news of

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The Islamic Statea Messenger who will come after me, his name being Ahmad.” (Q 61:6)

It needs to be appreciated that after the kingdom of heaven was established by the Prophet Muhammad (sws), the only part of it that is still left is the establishment of the Last Judgment. This is why he did not beseech it. Rather he showed an optimistic expectation for it after he expressed gratitude to God, and after he mentioned His lordship and mercy. This can be understood with the help of a famous hadīth qudsī (sayings attributed to God by Muhammad). The Prophet (sws) says that God says, “I have distributed the salāh between Me and My servant.” The hadīth goes on to mention that when God’s servant utters the words “Master of the Day of Judgment”, God responds, “My servant has submitted himself to Me.” This is a very beautiful form of showing reliance on God and submitting oneself to Him. Jesus (sws) would also do the same at the end of his supplications.

The statement, “Give us each day our daily bread” is an example of a parable, a very frequent feature of Jesus’s (sws) statements. Here he has used bread as expressive of the Holy Spirit, which descended with what constituted sustenance for the life of the pious and the virtuous. It is to this interpretation of a symbolic expression that Jesus (sws) himself referred to shortly following the supplication itself. It is customary for Jesus (sws) to explain the nature of his parables in the end. He says, “If you, then, evil as you are, know how to give your children what is good for them, how much more will your heavenly Father (the Supreme Lord) grant of the Holy Spirit to those who ask him!” (Mathew 7:11) At another occasion he said, “(Scripture says) that man cannot live on bread alone; he lives on every word that God utters.” (Mathew 4:4) The implication is that man lives by the will of God and by His command. This entails that your true life lies in adhering to and following His Sharī‘ah. Jesus (sws) refers to the statement of Moses (sws). “To teach you that man cannot live on bread alone but lives by every word that comes from the mouth of the Lord.” (Deuteronomy 8:3)

The above shows that Jesus (sws)’ supplication, “Give us each day our daily bread,” means, “Grant us that upon which our eternal life depends.” This asks for the spirit of guidance leading to the straight path. Jesus (sws) himself has explained the straight path in his explanation of the salāh supplication. He

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The Islamic Statesays, “Enter by the narrow gate. The gate is wide that leads to perdition; there is plenty of room on the road, and many go that way; but the gate that leads to life is small and the road is narrow, and those who find it are few.” (Mathew 7:13-4) We see that Jesus (sws) gave the example of a narrow path for the road leading to spiritual life. This is the straight path which leads a servant to his Lord, the source of all life.

Know that true life is the love of God, in the most secret recesses of the heart. It is obtained by following the guidance which the Prophets of God have shown us. A similar statement has been mentioned in the holy Qur’ān. The Almighty says, “Can he, who was once dead, then whom We gave him life and made for him a light whereby he walks among men, be like him whose condition is that he is in utter darkness whence he cannot come forth?” (Q 6:122)

God has, in these verses, called the belief in God life, and has rendered following the Sharī‘ah as walking in that light. Both of these go always together. They are inseparable. God has said: “Whoever holds firmly to Allah will be shown the straight path.” (Q 3:101) This explains the evangelical statement, as is evidenced by the statement of Jesus (sws) which is quoted by the Qur’ān repeatedly. Jesus (sws) has been quoted to have said, “Allah is my Lord and yours. Worship Him. This is the straight path.” (Q 3:51) The implication is that worshipping the one God is the straight path. Worshipping God includes following Him, as shall be explained soon. The above discussion proves that this part of the supplication taught by Jesus (sws) can be compared with our prayer to God, “guide us to the straight path.”

Jesus (sws) in his statement, “And forgive us our sins, for we too forgive all who owe us something” (Luke 11:3-4) seeks God’s forgiveness through adopting the responsibility of forgiveness on himself.

In the declaration “You alone do we worship and You alone we ask for help” we seek God’s help by practicing every good deed and avoiding every evil one. Thus we refer to forgiveness and reward for doing good for our Lord. We do not directly ask God for these things, in consideration of many important facts. We do not say “help us.” We do not even say, “Help us for we are your loyal servants.” We mention a intermediary metonymically. We say that we do not hold anyone other than You as a deity worthy

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The Islamic Stateof our worship. Then we refer to two intermediaries. Thus our statement “You alone we ask for help” in itself an intermediary. We do not rely on one as a source of help. Then these two intermediaries are the greatest sources of help. For the noblest action is belief in the unicity of God. Someone among the People of the Book asked Jesus (sws), “Which commandment is the most important of all?” Jesus (sws) replied that the first is, “Hear O Israel, the Lord our God is the only Lord; love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.” “There exists no commandment greater than these.” (Mark 12:29-30) He pleads to the Book of Moses (sws). Tawhīd (belief in one God) is the most important teaching of all the Prophets, as has been clearly put in the Qur’ān. Refer to Sūrah Hūd beside others.

The statement, “And do not bring us to the test but save us from evil” (Luke 11:14) means keep us safe from trials so that we do not stumble after having stood firm. If we fall in some evil, bring us out of it. Save us. This supplication indeed corresponds to the state of the Israelites. Many such verses in the Gospels seek safety from trial, considering the weakness of the Israelites and the frequent tests they were put through.

However, testing the humans is a sunnah (way) of God. None can remain entirely safe from trials. For God says, “The one who created life and death in order to test who among you is best in deeds.”(Q 67:2) Similarly 29:2-3 reads: “Do men think that they will be left alone on saying, ‘We believe’, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.”(Q 29:2-3)

The holy Qur’ān informs us that even the Prophets and Messengers were tested and tried. God Almighty says: “And remember that Abraham (sws) was tried by his Lord with certain commands, which he fulfilled: He said: “I will make you an imam (leader) to the nations.” (Q 2:114) Adam (sws) too was tried through the tree. Noah (sws) was tried through his son. God said: “I give you counsel, lest you act like the ignorant!” (Q 11:46) Then Noah (sws) entered God’s refuge and sought forgiveness from his Lord. Similarly, God says concerning David (sws): “and David gathered that We had tried him: he asked forgiveness of his Lord.”(Q 38:24) Regarding Solomon (sws) God says: “And We did try Solomon: We placed on his

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The Islamic Statethrone a body (without life); but he did turn (to Us).”(Q 38:34) The way Moses (sws) and Aaron (sws) were put to trial has been mentioned in detail in the Torah. Both could not lead their nation to final triumph and died before the Israelites crossed the river of Jordan. God purified them both in this worldly life. You can learn how Jesus (sws), Job (sws), and Joseph (sws) were tried. Just read through the cries of Job (sws) in his book. The Prophet Yahyā (sws) was killed. The above introduces us to the fact that the Prophets too were tried and tested in their lives. Through we do not know the details of the trials of all the Prophets in the divine books and the historical resources, yet we can learn from the Qur’ān that all must have been put through tests and trials. For the holy Qur’ān says: “who created life and death in order to test who among you is best in deeds.” (Q 67:2)

Jesus (sws), however, in spite of knowing that testing and trying humans, including the Prophets, is the sunnah of God, fears God and seeks concession for his nation. He appreciates the weakness of his nation and seeks God’s refuge from His trials. He himself was tried by God for forty days. We can even say that he remained under trial all his life till God helped him and raised him up. This has been reported in the Qur’ān. “O Jesus! I am going to take you and raise you to Myself and save you from the rejecters.” (Q 3:55)

The ummah of Jesus (sws) too was tested and tried frequently. God, however, strengthened those among them who truly believed. Such trials of the Christians have been alluded to in Sūrah al-Burūj of the holy Qur’ān. Many incidents in their life corroborate this.

If one ponders over this supplication of Jesus (sws), one feels that perhaps Jesus (sws) foresaw such trials that his ummah was going to face. He might have concluded this by reflection on his own life. To have a full understanding of this issue, refresh in your mind what has happened to his ummah. There were many trials which they could not successfully bear. They let the trials overpower them till they reached such a desperate state that they lost hope of coming out of this state till the coming of the Last Prophet (sws).

As for Jesus’s (sws) request to save them, God saved him in a better manner than he had asked for. Still, however, in spite of this supplication for help, he was pleased with the will of God.

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The Islamic StateThe will of God is, it must be noted, better for the believers. This way Jesus (sws) too benefited from being pleased with God’s will. Just consider how he prayed while prostrating on the mount of Zaytūn. He prayed on the place called Gethsemane where he went into seclusion and separated himself from his followers and said: “O Lord, all things are possible to You. Take this cup away from me. Yet, I prefer Your will over mine. Let Your judgment prevail.” (Mark 14:34)

He had, before going to pray, asked his disciples to do the same. They, however, fell asleep. He kept on visiting them again and again in intervals. Every time he found them asleep. Each time he went back to pray while he was sad and fearful, yet even through this he still remained hopeful.6Now imagine his reaction when he seemed to have lost all hope before crucifixion. He says, “My God, why have you forsaken me?”7 Imagine the time when the drink of death reached his lips and God removed it from him, delivered him and raised him unto Himself. This way the decision of the knowing God is implemented.

In the like manner, God saved the true believers from among his ummah. They believed in Muhammad (sws), the unlettered Prophet prophesied by Jesus (sws) himslef. In future also, whoever among them believes in the Last Prophet (sws) shall also be delivered.

Thus the Almighty accepted the prayers of Jesus (sws) concerning the true believers among his ummah. They entered Islam in multitudes. They will continue to embrace the faith. Regarding the wrongdoers among them, God did not accept his prayer, in the same way God dealt with the prayer of Abraham (sws) concerning his progeny. The holy Qur’ān says: “He (Abraham) said, ‘and my progeny?’ He (God) said, ‘My promise does not extend to the wrongdoers among them.’” (Q 2:124) The above is thus an explanation of the words of Jesus (sws), “do not bring us to the test but save us.”

It is obvious that this supplication by Jesus (sws) is another expression of his prayer to give him his daily bread. Bread refers to the Holy Spirit or the original guidance. Whomever God guides, He saves from trial. Such a blessed person is saved from the spiritual evils. Thus we see that Jesus (sws) prayed for the

6 See Mark 14:37-41 and Mathew 26:40-447 See Mathew 27:46 and Mark 15:34

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The Islamic Statedivine guidance. Then he explained it further and revealed to us that leading to this guidance is a difficult path of which the opening to it is a narrow door. It is this guidance which the Prophets of God bring.

We need to appreciate that Jesus (sws) asked this in order to highlight and stress the high status of the Sharī‘ah. This prayer also indicated his fear that his ummah might fall into error. He had before him the example of the Jews, who were being tested through the prophethood of Jesus (sws). They could have been blessed if they believed in him. They, however, rejected him and thus their misstep put them in waywardness which earned them the wrath of God. This has been clearly attested to by the Gospels and the holy Qur’ān. The Almighty says, “We covenanted with the Children of Israel and We sent to them Messengers. Whenever a messenger came to them with that which they did not desire some of them they denied and some they slew. They thought no evil would come of it, so they were willfully blind and deaf. And afterward Allah turned in mercy toward them. Then again many of them are being willfully blind and deaf.” (Q 5:70-1)

Precisely the same way the words of the prayer “the path of those…..”, are an extension to and further explanation of the sentence, “guide us to the straight path,”. These words stress and emphasize the guidance that the seeker is searching for in a precise manner. The besought guidance is, it is implied, the privilege which an earlier nation lost and consequently earned the wrath of God. Since the holy Qur’ān is the most clear and concrete message of God, it has clarified the brief statement with a full explanation following it, so as not to leave any doubt concerning the nature of the guidance being sought.

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