سُوْرَةُ الْفَاتِحَةِ
Surah Al-Faatiha (1) — Ayah 5
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿5﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
Word by Word — Arabic, Transliteration & Meaning
إِيَّاكَ
iyyāka
You Alone
نَعْبُدُ
naʿbudu
we worship
وَإِيَّاكَ
wa-iyyāka
and You Alone
نَسْتَعِينُ
nastaʿīnu
we ask for help
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah5) ➊ At the beginning of the surah, Allah Almighty is praised in the third person, { اِيَّاكَ نَعْبُدُ:}, and in the following verses, Allah Almighty is addressed directly; this is called "iltifat" (change of address). This indicates that when a servant mentions Allah Almighty, he attains closeness to Him and the honor of being present in His court, so now he presents his request directly in the form of address.
➋ In the Arabic language, the order of a verbal sentence is that first comes the verb, then the subject, and then the object. If the latter word is brought forward, it creates specification or exclusivity in the speech. {’’ اِيَّاكَ نَعْبُدُ ‘‘} was originally {’’نَعْبُدُكَ‘‘} (we worship You). The object, the "kaaf" pronoun, was brought before {’’ نَعْبُدُ ‘‘}, so it became {’’ اِيَّاكَ نَعْبُدُ ‘‘}, which created exclusivity in the speech, meaning we worship You, not anyone else. This meaning is conveyed as "we worship only You" or "You alone we worship." This is exactly the meaning of "La ilaha illallah," that only Allah Almighty is worthy of worship, no one else.
➌ The meaning of worship is to consider someone the owner of unseen powers and, with the utmost love, to show the utmost humility, humiliation, and fear before him. This right belongs only to Allah Almighty. Islam freed the servants from every such slavery and made them the servant and slave of only that Pure Being who created them and nurtures them. Worship is only for Him; it is neither permissible to associate anyone with Him nor to love anyone as He is loved, nor to fear anyone as He is feared. It is unfortunate that some Muslims are not as fearful and trembling when entering or leaving the House of Allah as they are when going to or returning from a grave or a saint. After the pledge and declaration of {’’ اِيَّاكَ نَعْبُدُ ‘‘} in every rak'ah of every prayer, servitude to anyone else is the greatest betrayal of Allah Almighty, which He will never forgive. See Surah An-Nisa (116). Allah Almighty has said in the Qur'an in three places that these people did not value Allah as He ought to be valued. See Surah Al-An'am (91), Al-Hajj (74), and Az-Zumar (67).
➍ In {وَ اِيَّاكَ نَسْتَعِيْنُ: ’’ نَسْتَعِيْنُ ‘‘ ’’عَوْنٌ‘‘}, it is the verb form of the Bab Istif‘al, present tense, first person plural, which was originally {’’نَسْتَعْوِنُ‘‘}. In this too, due to the precedence of {’’ اِيَّاكَ ‘‘}, there is exclusivity, meaning we seek help from You, not from anyone else. From here, the servant’s request begins, which, according to Allah’s command, has already been accepted.
➎ By mentioning {’’ اِيَّاكَ نَعْبُدُ ‘‘} first and {’’ اِيَّاكَ نَسْتَعِيْنُ ‘‘} afterwards, the etiquette of supplication has been taught: before making a request, praise and glorify Allah, then present your servitude and your relationship, that is, make your request through your deeds. This is a valid means, as He said: « رَبَّنَاۤ اِنَّنَا سَمِعْنَا مُنَادِيًا يُّنَادِيْ لِلْاِيْمَانِ اَنْ اٰمِنُوْا بِرَبِّكُمْ فَاٰمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوْبَنَا وَ كَفِّرْ عَنَّا سَيِّاٰتِنَا وَ تَوَفَّنَا مَعَ الْاَبْرَارِ» [ آل عمران : ۱۹۳ ] “Our Lord! Indeed, we have heard a caller calling to faith, saying, ‘Believe in your Lord,’ so we have believed. Our Lord! So forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.” The story of the three men trapped in the cave in Sahih Bukhari (3465) is also evidence that supplications are accepted through deeds done sincerely for Allah. However, making supplication by mentioning someone’s name, or by their person, or by their sanctity, etc., is not established from the Book and Sunnah, for example, saying: O Allah! Accept my supplication by the means, intercession, or sanctity of so-and-so. For details, see the commentary of Surah Al-Baqarah (37) « فَتَلَقّٰۤى اٰدَمُ مِنْ رَّبِّهٖ كَلِمٰتٍ».
➏ The lesson in bringing {’’ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘} after { ’’ اِيَّاكَ نَعْبُدُ ‘‘} is also that a person should be convinced that he cannot do any good deed without the help of Allah Almighty and should have the belief of being completely helpless and powerless before Allah, and should also express and acknowledge this. That is, we worship You alone and seek Your help alone in worship and in all our affairs; without Your help, we can neither worship You nor do anything else. In this word, the highest teaching of trust in Allah and entrusting all our affairs to Him is given. Some of the Salaf said, Al-Fatiha is the summary of the Qur’an, and « اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِيْنُ» is the summary of Al-Fatiha. Because by saying {’’ اِيَّاكَ نَعْبُدُ ‘‘}, a person becomes free from shirk, and by saying {’’ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘}, he empties himself of his own strength, power, and authority, and expresses and acknowledges trust and reliance only on Allah.
➐ The seeking of help here refers to seeking help in those matters whose authority Allah Almighty has kept only with Himself and has not given to any creature. For example, a doctor can give medicine, but healing is only with Allah. A benefactor can give some money, but making someone rich or poor is in the hands of Allah. A physician can treat, but granting children is only in the hands of Allah. Armies, men, and weapons can help each other, but victory and defeat are in the hands of Allah. In short, in the apparent means and resources of the world that have been granted to humans, seeking help from each other is also permissible, and helping each other is also necessary, as He said: « وَ تَعَاوَنُوْا عَلَى الْبِرِّ وَ التَّقْوٰى » [ المائدۃ : ۲ ] "Help one another in righteousness and piety." Unfortunately, some people call upon those personalities for help who do not even hear, nor are they present, and seek help in such matters that, even if they were alive or listening, would not be in their power. How unjust it is that in every rak‘ah of prayer, they acknowledge {’’ اِيَّاكَ نَسْتَعِيْنُ ‘‘} (You alone we ask for help), and then seek help from others besides Allah, for example, {’’يَا رَسُوْلَ اللّٰهِ! اَغِثْنِيْ‘‘} (O Messenger of Allah! Help me), O Mawla Ali, O Lion of God! Take my boat across, al-madad ya Ghaus-e-Azam, madad kun ya Muinuddin Chishti. In short, after the pledge and acknowledgment of seeking help only from Allah Almighty, they make others partners of the Lord Almighty by considering them owners of the powers of the Lord and seek help and assistance from them.
➑ Here is a question: From {’’ اِيَّاكَ نَعْبُدُ ‘‘} to the end of Al-Fatiha, the one making supplication uses the plural form, whereas the supplicant is a single person, so the singular form should have been used. If the plural is considered for reverence, it does not suit supplication. The answer is that, due to utmost humility, the servant does not dare to present his request alone in the exalted court of Allah Almighty, but rather presents it together with all the worshipping jinn, humans, and angels, saying: "We all (among whom is this humble servant of Yours as well) worship You alone and seek help only from You."
Some scholars have stated this wisdom: there is a subtle humility in the plural form, in that the singular form expresses some self-importance, which is not present in the plural form. (Ibn Kathir) Some commentators have stated this wisdom: every believer is like a single body with other believers, and every believer represents all believers, so he alone presents the request on behalf of all Muslims, saying: "We all praise You alone and seek help only from You." The Messenger of Allah, peace and blessings be upon him, said: [ اَلْمُؤْمِنُوْنَ تَتَكَافَأُ دِمَاءُ هُمْ وَ يَسْعٰی بِذِمَّتِهِمْ اَدْنَاهُمْ وَ هُمْ يَدٌ عَلٰی مَنْ سِوَاهُمْ ] "The believers, their blood is equal among them, their most humble person strives to fulfill their covenant, and they are as one hand against all others." [ أبوداوٗد، الدیات، باب أیقاد المسلم من الکافر؟ : ۴۵۳۰، وقال الألبانی حسن صحیح ]
➒ {’’ اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘} also shows that the best form of worship and seeking help is collective worship and seeking help. That is why Allah Almighty has commanded the performance of the comprehensive form of both, prayer, in congregation: « وَ اَقِيْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ وَ ارْكَعُوْا مَعَ الرّٰكِعِيْنَ» [ البقرۃ : ۴۳ ] "And establish prayer and give zakah and bow with those who bow."
➓ In {’’ اِيَّاكَ نَسْتَعِيْنُ ‘‘}, it is not mentioned for which task help is being sought, so that it remains general; the purpose is that in every matter we seek Your help.
➋ In the Arabic language, the order of a verbal sentence is that first comes the verb, then the subject, and then the object. If the latter word is brought forward, it creates specification or exclusivity in the speech. {’’ اِيَّاكَ نَعْبُدُ ‘‘} was originally {’’نَعْبُدُكَ‘‘} (we worship You). The object, the "kaaf" pronoun, was brought before {’’ نَعْبُدُ ‘‘}, so it became {’’ اِيَّاكَ نَعْبُدُ ‘‘}, which created exclusivity in the speech, meaning we worship You, not anyone else. This meaning is conveyed as "we worship only You" or "You alone we worship." This is exactly the meaning of "La ilaha illallah," that only Allah Almighty is worthy of worship, no one else.
➌ The meaning of worship is to consider someone the owner of unseen powers and, with the utmost love, to show the utmost humility, humiliation, and fear before him. This right belongs only to Allah Almighty. Islam freed the servants from every such slavery and made them the servant and slave of only that Pure Being who created them and nurtures them. Worship is only for Him; it is neither permissible to associate anyone with Him nor to love anyone as He is loved, nor to fear anyone as He is feared. It is unfortunate that some Muslims are not as fearful and trembling when entering or leaving the House of Allah as they are when going to or returning from a grave or a saint. After the pledge and declaration of {’’ اِيَّاكَ نَعْبُدُ ‘‘} in every rak'ah of every prayer, servitude to anyone else is the greatest betrayal of Allah Almighty, which He will never forgive. See Surah An-Nisa (116). Allah Almighty has said in the Qur'an in three places that these people did not value Allah as He ought to be valued. See Surah Al-An'am (91), Al-Hajj (74), and Az-Zumar (67).
➍ In {وَ اِيَّاكَ نَسْتَعِيْنُ: ’’ نَسْتَعِيْنُ ‘‘ ’’عَوْنٌ‘‘}, it is the verb form of the Bab Istif‘al, present tense, first person plural, which was originally {’’نَسْتَعْوِنُ‘‘}. In this too, due to the precedence of {’’ اِيَّاكَ ‘‘}, there is exclusivity, meaning we seek help from You, not from anyone else. From here, the servant’s request begins, which, according to Allah’s command, has already been accepted.
➎ By mentioning {’’ اِيَّاكَ نَعْبُدُ ‘‘} first and {’’ اِيَّاكَ نَسْتَعِيْنُ ‘‘} afterwards, the etiquette of supplication has been taught: before making a request, praise and glorify Allah, then present your servitude and your relationship, that is, make your request through your deeds. This is a valid means, as He said: « رَبَّنَاۤ اِنَّنَا سَمِعْنَا مُنَادِيًا يُّنَادِيْ لِلْاِيْمَانِ اَنْ اٰمِنُوْا بِرَبِّكُمْ فَاٰمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوْبَنَا وَ كَفِّرْ عَنَّا سَيِّاٰتِنَا وَ تَوَفَّنَا مَعَ الْاَبْرَارِ» [ آل عمران : ۱۹۳ ] “Our Lord! Indeed, we have heard a caller calling to faith, saying, ‘Believe in your Lord,’ so we have believed. Our Lord! So forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.” The story of the three men trapped in the cave in Sahih Bukhari (3465) is also evidence that supplications are accepted through deeds done sincerely for Allah. However, making supplication by mentioning someone’s name, or by their person, or by their sanctity, etc., is not established from the Book and Sunnah, for example, saying: O Allah! Accept my supplication by the means, intercession, or sanctity of so-and-so. For details, see the commentary of Surah Al-Baqarah (37) « فَتَلَقّٰۤى اٰدَمُ مِنْ رَّبِّهٖ كَلِمٰتٍ».
➏ The lesson in bringing {’’ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘} after { ’’ اِيَّاكَ نَعْبُدُ ‘‘} is also that a person should be convinced that he cannot do any good deed without the help of Allah Almighty and should have the belief of being completely helpless and powerless before Allah, and should also express and acknowledge this. That is, we worship You alone and seek Your help alone in worship and in all our affairs; without Your help, we can neither worship You nor do anything else. In this word, the highest teaching of trust in Allah and entrusting all our affairs to Him is given. Some of the Salaf said, Al-Fatiha is the summary of the Qur’an, and « اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِيْنُ» is the summary of Al-Fatiha. Because by saying {’’ اِيَّاكَ نَعْبُدُ ‘‘}, a person becomes free from shirk, and by saying {’’ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘}, he empties himself of his own strength, power, and authority, and expresses and acknowledges trust and reliance only on Allah.
➐ The seeking of help here refers to seeking help in those matters whose authority Allah Almighty has kept only with Himself and has not given to any creature. For example, a doctor can give medicine, but healing is only with Allah. A benefactor can give some money, but making someone rich or poor is in the hands of Allah. A physician can treat, but granting children is only in the hands of Allah. Armies, men, and weapons can help each other, but victory and defeat are in the hands of Allah. In short, in the apparent means and resources of the world that have been granted to humans, seeking help from each other is also permissible, and helping each other is also necessary, as He said: « وَ تَعَاوَنُوْا عَلَى الْبِرِّ وَ التَّقْوٰى » [ المائدۃ : ۲ ] "Help one another in righteousness and piety." Unfortunately, some people call upon those personalities for help who do not even hear, nor are they present, and seek help in such matters that, even if they were alive or listening, would not be in their power. How unjust it is that in every rak‘ah of prayer, they acknowledge {’’ اِيَّاكَ نَسْتَعِيْنُ ‘‘} (You alone we ask for help), and then seek help from others besides Allah, for example, {’’يَا رَسُوْلَ اللّٰهِ! اَغِثْنِيْ‘‘} (O Messenger of Allah! Help me), O Mawla Ali, O Lion of God! Take my boat across, al-madad ya Ghaus-e-Azam, madad kun ya Muinuddin Chishti. In short, after the pledge and acknowledgment of seeking help only from Allah Almighty, they make others partners of the Lord Almighty by considering them owners of the powers of the Lord and seek help and assistance from them.
➑ Here is a question: From {’’ اِيَّاكَ نَعْبُدُ ‘‘} to the end of Al-Fatiha, the one making supplication uses the plural form, whereas the supplicant is a single person, so the singular form should have been used. If the plural is considered for reverence, it does not suit supplication. The answer is that, due to utmost humility, the servant does not dare to present his request alone in the exalted court of Allah Almighty, but rather presents it together with all the worshipping jinn, humans, and angels, saying: "We all (among whom is this humble servant of Yours as well) worship You alone and seek help only from You."
Some scholars have stated this wisdom: there is a subtle humility in the plural form, in that the singular form expresses some self-importance, which is not present in the plural form. (Ibn Kathir) Some commentators have stated this wisdom: every believer is like a single body with other believers, and every believer represents all believers, so he alone presents the request on behalf of all Muslims, saying: "We all praise You alone and seek help only from You." The Messenger of Allah, peace and blessings be upon him, said: [ اَلْمُؤْمِنُوْنَ تَتَكَافَأُ دِمَاءُ هُمْ وَ يَسْعٰی بِذِمَّتِهِمْ اَدْنَاهُمْ وَ هُمْ يَدٌ عَلٰی مَنْ سِوَاهُمْ ] "The believers, their blood is equal among them, their most humble person strives to fulfill their covenant, and they are as one hand against all others." [ أبوداوٗد، الدیات، باب أیقاد المسلم من الکافر؟ : ۴۵۳۰، وقال الألبانی حسن صحیح ]
➒ {’’ اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِيْنُ ‘‘} also shows that the best form of worship and seeking help is collective worship and seeking help. That is why Allah Almighty has commanded the performance of the comprehensive form of both, prayer, in congregation: « وَ اَقِيْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ وَ ارْكَعُوْا مَعَ الرّٰكِعِيْنَ» [ البقرۃ : ۴۳ ] "And establish prayer and give zakah and bow with those who bow."
➓ In {’’ اِيَّاكَ نَسْتَعِيْنُ ‘‘}, it is not mentioned for which task help is being sought, so that it remains general; the purpose is that in every matter we seek Your help.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
1. The meaning of worship is to express utmost humility and perfect submission for the pleasure of someone, and according to Ibn Kathir, in Shariah, it is the combination of perfect love, submission, and fear, meaning that there is love for the being, and also fear of His grasp through means beyond apparent causes. The straightforward statement is: We worship You and seek help from You. Neither is it permissible to worship anyone other than Allah, nor is it permissible to seek help from anyone else. These words block the way to shirk, but those whose hearts are afflicted with the disease of shirk ignore the difference between seeking help through means beyond apparent causes and within apparent causes, and mislead the public by saying: Look, when we fall ill, we seek help from a doctor, we seek help from our wife, we seek help from drivers and other people, thus they try to convince that seeking help from others besides Allah is also permissible. Whereas seeking and giving help to each other within the apparent means is not shirk; rather, it is the system established by Allah Almighty, in which all matters are carried out according to apparent means. Even the Prophets seek help from humans. Prophet Isa (علیہ السلام) said (من انصاری الی اللہ) Who are my helpers for Allah’s religion? Allah Almighty said to the believers (ۘوَتَعَاوَنُوْا عَلَي الْبِرِّ وَالتَّقْوٰى) 5:2 Help each other in righteousness and piety. Obviously, this cooperation is neither forbidden nor shirk, rather it is desirable and commendable. What relation does this have with technical shirk? Shirk is to seek help from such a person who, according to apparent means, cannot help, such as calling upon a deceased person for help, considering him a remover of difficulties and fulfiller of needs, believing him to be beneficial or harmful, and accepting that he has the ability to hear the cries of everyone from near and far. This is called seeking help through means beyond apparent causes and attributing divine qualities to him; this is what is called shirk, which, unfortunately, is common in Muslim countries under the name of love for the saints. May Allah protect us from it.
The three types of Tawheed. At this point, it seems appropriate to briefly mention the three important types of Tawheed. These are: Tawheed of Lordship, Tawheed of Divinity, and Tawheed of Attributes.
1. Tawheed of Lordship means that the Owner, Provider, and Manager of this universe is only Allah Almighty, and everyone accepts this Tawheed, even the polytheists have acknowledged and still acknowledge it, as the Holy Quran has quoted the confession of the polytheists of Makkah. For example, it is said: O Prophet ﷺ, ask them, who provides you with sustenance from the heavens and the earth, or who owns your hearing and sight, and who brings forth the living from the dead and the dead from the living, and who manages the affairs of the world? They will immediately say: (Allah) (i.e., Allah is the one who does all these things) (قُلْ مَنْ يَّرْزُقُكُمْ مِّنَ السَّمَاۗءِ وَالْاَرْضِ اَمَّنْ يَّمْلِكُ السَّمْعَ وَالْاَبْصَارَ وَمَنْ يُّخْرِجُ الْـحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُّدَبِّرُ الْاَمْرَ ۭ فَسَيَقُوْلُوْنَ اللّٰهُ ۚ فَقُلْ اَفَلَا تَتَّقُوْنَ) 10:31. In another place, it is said: If you ﷺ ask them, whose is the earth and whatever is in it? Who is the Owner of the seven heavens and the Mighty Throne? In whose hand is the kingdom of everything? And He gives protection to all, and there is no one to give protection against Him? In answer to all these, they will say: Allah, i.e., all these matters belong to Allah alone. (قُلْ لِّمَنِ الْاَرْضُ وَمَنْ فِيْهَآ اِنْ كُنْتُمْ تَعْلَمُوْنَ 84 سَيَقُوْلُوْنَ لِلّٰهِ ۭ قُلْ اَفَلَا تَذَكَّرُوْنَ 85 قُلْ مَنْ رَّبُّ السَّمٰوٰتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيْمِ 86 سَيَقُوْلُوْنَ لِلّٰهِ ۭ قُلْ اَفَلَا تَتَّقُوْنَ 87 قُلْ مَنْۢ بِيَدِهٖ مَلَكُوْتُ كُلِّ شَيْءٍ وَّهُوَ يُجِيْرُ وَلَا يُجَارُ عَلَيْهِ اِنْ كُنْتُمْ تَعْلَمُوْنَ 88 سَيَقُوْلُوْنَ لِلّٰهِ ۭ قُلْ فَاَنّٰى تُسْحَرُوْنَ 89) 23:84, 89 and other verses.
2. Tawheed of Divinity means that Allah Almighty alone is worthy of all forms of worship, and worship is every act that is done for the pleasure of a specific being or out of fear of displeasing him. Therefore, prayer, fasting, Hajj, and Zakat are not the only acts of worship, but supplicating and pleading to a specific being, making vows in his name, standing with folded hands before him, circumambulating him, having hope and fear from him, etc., are also acts of worship. In Tawheed of Divinity, they commit shirk and perform many of the aforementioned acts of worship for those buried in graves and deceased elders, which is outright shirk.
3. Tawheed of Attributes means to accept the attributes of Allah Almighty as described in the Quran and Hadith without any interpretation or distortion, and not to accept those attributes in anyone else in the same manner. For example, just as He has the attribute of knowledge of the unseen, or He is capable of hearing the cries of everyone from near and far, He has the authority to exercise control over all things in the universe, or other such divine attributes—none of these attributes should be accepted in any Prophet, saint, or any person other than Allah. If they are accepted, it will be shirk. It is unfortunate that this type of shirk is also common among grave-worshippers, and they have associated many servants with Allah in these mentioned attributes. May Allah protect us from it.
The three types of Tawheed. At this point, it seems appropriate to briefly mention the three important types of Tawheed. These are: Tawheed of Lordship, Tawheed of Divinity, and Tawheed of Attributes.
1. Tawheed of Lordship means that the Creator, Owner, Provider, and Manager of this universe is only Allah Almighty. Except for atheists and heretics, everyone accepts this Tawheed, even the polytheists have acknowledged and still acknowledge it, as the Holy Quran has quoted the confession of the polytheists of Makkah. For example, it is said: O Prophet ﷺ, ask them, who provides you with sustenance from the heavens and the earth, or who owns your hearing and sight, and who brings forth the living from the dead and the dead from the living, and who manages the affairs of the world? They will immediately say: Allah (i.e., Allah is the one who does all these things) (قُلْ مَنْ يَّرْزُقُكُمْ مِّنَ السَّمَاۗءِ وَالْاَرْضِ اَمَّنْ يَّمْلِكُ السَّمْعَ وَالْاَبْصَارَ وَمَنْ يُّخْرِجُ الْـحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُّدَبِّرُ الْاَمْرَ ۭ فَسَيَقُوْلُوْنَ اللّٰهُ ۚ فَقُلْ اَفَلَا تَتَّقُوْنَ 31) 10:31. In another place, it is said (وَلَىِٕنْ سَاَلْــتَهُمْ مَّنْ خَلَقَ السَّمٰوٰتِ وَالْاَرْضَ لَيَقُوْلُنَّ اللّٰهُ) 39. Az-Zumar: 38) If you ﷺ ask them, who is the Creator of the heavens and the earth? They will surely say: Allah. In another place, it is said: If you ﷺ ask them, whose is the earth and whatever is in it? Who is the Owner of the seven heavens and the Mighty Throne? In whose hand is the kingdom of everything? And He gives protection to all, and there is no one to give protection against Him? In answer to all these, they will say: Allah Almighty, i.e., all these matters belong to Allah alone. And other such verses.
2. Tawheed of Divinity means that only Allah Almighty is worthy of all forms of worship, and worship is every act that is done for the pleasure of a specific being or out of fear of displeasing him. Therefore, prayer, fasting, Hajj, and Zakat are not the only acts of worship, but supplicating and pleading to a specific being, making vows in his name, standing with folded hands before him, circumambulating him, having hope and fear from him, etc., are also acts of worship. In Tawheed of Divinity, they commit shirk and perform many of the aforementioned acts of worship for those buried in graves and deceased elders, which is outright shirk.
3. Tawheed of Attributes means to accept the attributes of Allah Almighty as described in the Quran and Hadith without any interpretation or distortion, and not to accept those attributes in anyone else in the same manner. For example, just as He has the attribute of knowledge of the unseen, or He is capable of hearing the cries of everyone from near and far, He has the authority to exercise control over all things in the universe, or other such divine attributes—none of these attributes should be accepted in any Prophet, saint, or any person other than Allah Almighty. If they are accepted, it will be shirk. It is unfortunate that this type of shirk is also common among grave-worshippers, and they have associated many servants with Allah in these mentioned attributes. May Allah protect us from it.
The three types of Tawheed. At this point, it seems appropriate to briefly mention the three important types of Tawheed. These are: Tawheed of Lordship, Tawheed of Divinity, and Tawheed of Attributes.
1. Tawheed of Lordship means that the Owner, Provider, and Manager of this universe is only Allah Almighty, and everyone accepts this Tawheed, even the polytheists have acknowledged and still acknowledge it, as the Holy Quran has quoted the confession of the polytheists of Makkah. For example, it is said: O Prophet ﷺ, ask them, who provides you with sustenance from the heavens and the earth, or who owns your hearing and sight, and who brings forth the living from the dead and the dead from the living, and who manages the affairs of the world? They will immediately say: (Allah) (i.e., Allah is the one who does all these things) (قُلْ مَنْ يَّرْزُقُكُمْ مِّنَ السَّمَاۗءِ وَالْاَرْضِ اَمَّنْ يَّمْلِكُ السَّمْعَ وَالْاَبْصَارَ وَمَنْ يُّخْرِجُ الْـحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُّدَبِّرُ الْاَمْرَ ۭ فَسَيَقُوْلُوْنَ اللّٰهُ ۚ فَقُلْ اَفَلَا تَتَّقُوْنَ) 10:31. In another place, it is said: If you ﷺ ask them, whose is the earth and whatever is in it? Who is the Owner of the seven heavens and the Mighty Throne? In whose hand is the kingdom of everything? And He gives protection to all, and there is no one to give protection against Him? In answer to all these, they will say: Allah, i.e., all these matters belong to Allah alone. (قُلْ لِّمَنِ الْاَرْضُ وَمَنْ فِيْهَآ اِنْ كُنْتُمْ تَعْلَمُوْنَ 84 سَيَقُوْلُوْنَ لِلّٰهِ ۭ قُلْ اَفَلَا تَذَكَّرُوْنَ 85 قُلْ مَنْ رَّبُّ السَّمٰوٰتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيْمِ 86 سَيَقُوْلُوْنَ لِلّٰهِ ۭ قُلْ اَفَلَا تَتَّقُوْنَ 87 قُلْ مَنْۢ بِيَدِهٖ مَلَكُوْتُ كُلِّ شَيْءٍ وَّهُوَ يُجِيْرُ وَلَا يُجَارُ عَلَيْهِ اِنْ كُنْتُمْ تَعْلَمُوْنَ 88 سَيَقُوْلُوْنَ لِلّٰهِ ۭ قُلْ فَاَنّٰى تُسْحَرُوْنَ 89) 23:84, 89 and other verses.
2. Tawheed of Divinity means that Allah Almighty alone is worthy of all forms of worship, and worship is every act that is done for the pleasure of a specific being or out of fear of displeasing him. Therefore, prayer, fasting, Hajj, and Zakat are not the only acts of worship, but supplicating and pleading to a specific being, making vows in his name, standing with folded hands before him, circumambulating him, having hope and fear from him, etc., are also acts of worship. In Tawheed of Divinity, they commit shirk and perform many of the aforementioned acts of worship for those buried in graves and deceased elders, which is outright shirk.
3. Tawheed of Attributes means to accept the attributes of Allah Almighty as described in the Quran and Hadith without any interpretation or distortion, and not to accept those attributes in anyone else in the same manner. For example, just as He has the attribute of knowledge of the unseen, or He is capable of hearing the cries of everyone from near and far, He has the authority to exercise control over all things in the universe, or other such divine attributes—none of these attributes should be accepted in any Prophet, saint, or any person other than Allah. If they are accepted, it will be shirk. It is unfortunate that this type of shirk is also common among grave-worshippers, and they have associated many servants with Allah in these mentioned attributes. May Allah protect us from it.
The three types of Tawheed. At this point, it seems appropriate to briefly mention the three important types of Tawheed. These are: Tawheed of Lordship, Tawheed of Divinity, and Tawheed of Attributes.
1. Tawheed of Lordship means that the Creator, Owner, Provider, and Manager of this universe is only Allah Almighty. Except for atheists and heretics, everyone accepts this Tawheed, even the polytheists have acknowledged and still acknowledge it, as the Holy Quran has quoted the confession of the polytheists of Makkah. For example, it is said: O Prophet ﷺ, ask them, who provides you with sustenance from the heavens and the earth, or who owns your hearing and sight, and who brings forth the living from the dead and the dead from the living, and who manages the affairs of the world? They will immediately say: Allah (i.e., Allah is the one who does all these things) (قُلْ مَنْ يَّرْزُقُكُمْ مِّنَ السَّمَاۗءِ وَالْاَرْضِ اَمَّنْ يَّمْلِكُ السَّمْعَ وَالْاَبْصَارَ وَمَنْ يُّخْرِجُ الْـحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُّدَبِّرُ الْاَمْرَ ۭ فَسَيَقُوْلُوْنَ اللّٰهُ ۚ فَقُلْ اَفَلَا تَتَّقُوْنَ 31) 10:31. In another place, it is said (وَلَىِٕنْ سَاَلْــتَهُمْ مَّنْ خَلَقَ السَّمٰوٰتِ وَالْاَرْضَ لَيَقُوْلُنَّ اللّٰهُ) 39. Az-Zumar: 38) If you ﷺ ask them, who is the Creator of the heavens and the earth? They will surely say: Allah. In another place, it is said: If you ﷺ ask them, whose is the earth and whatever is in it? Who is the Owner of the seven heavens and the Mighty Throne? In whose hand is the kingdom of everything? And He gives protection to all, and there is no one to give protection against Him? In answer to all these, they will say: Allah Almighty, i.e., all these matters belong to Allah alone. And other such verses.
2. Tawheed of Divinity means that only Allah Almighty is worthy of all forms of worship, and worship is every act that is done for the pleasure of a specific being or out of fear of displeasing him. Therefore, prayer, fasting, Hajj, and Zakat are not the only acts of worship, but supplicating and pleading to a specific being, making vows in his name, standing with folded hands before him, circumambulating him, having hope and fear from him, etc., are also acts of worship. In Tawheed of Divinity, they commit shirk and perform many of the aforementioned acts of worship for those buried in graves and deceased elders, which is outright shirk.
3. Tawheed of Attributes means to accept the attributes of Allah Almighty as described in the Quran and Hadith without any interpretation or distortion, and not to accept those attributes in anyone else in the same manner. For example, just as He has the attribute of knowledge of the unseen, or He is capable of hearing the cries of everyone from near and far, He has the authority to exercise control over all things in the universe, or other such divine attributes—none of these attributes should be accepted in any Prophet, saint, or any person other than Allah Almighty. If they are accepted, it will be shirk. It is unfortunate that this type of shirk is also common among grave-worshippers, and they have associated many servants with Allah in these mentioned attributes. May Allah protect us from it.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
5. You alone we worship [10], and You alone we ask for help [11][12].
[10]
Worship:
This word comes in three meanings: (1) Adoration (2) Obedience and compliance (3) Constant servitude and slavery. Here, this word is used in all three meanings.
The Concept of Worship:
Worship is of three types, as we acknowledge in Tashahhud: «التحيات لله والصلوات والطيبات» "That is, all our heartfelt, physical, and financial acts of worship are for Allah alone." Heartfelt acts of worship include trust, fear and hope, love, humility, and submission. That is, one should rely only on Allah, attach hope only to Him, fear only Him, love Him more than anything else, and express utmost humility and submission before Him. Physical acts of worship refer to obligatory and voluntary prayers, fasting, Hajj, and practically following other divine commands. Financial acts of worship refer to Zakat, charity and alms, sacrifice, vows, and offerings, etc. If any of these acts are performed for anyone other than Allah, or if anyone else is associated with Allah in these acts, then this negates worship and constitutes associating partners with Allah, regarding which Allah says that He will never forgive the sin of shirk.
[11]
The Concept of Seeking Help:
Seeking help: (asking for help) Whatever a person does in this world is either to attain some benefit or to remove some harm or loss. In Arabic, these are called "jalb manfa‘at" (attaining benefit) and "daf‘ madarrat" (removing harm). Now, if for any of these acts, someone calls upon or seeks help from someone who is not present (i.e., apparent means are absent), or from any being other than Allah, then this is clear shirk. See the example in the following verse:
Imdad kun imdad kun,
Az band-e-gham azad kun
Dar din o dunya shad kun
Ya Sheikh Abdul Qadir-a!!
Now, if someone recites this verse or supplication at his place or at the grave of Sheikh Abdul Qadir Jilani (may Allah have mercy on him), then this will be shirk. Because the belief is present that this deceased saint is hearing my call and also has the power or authority to relieve my distress and fulfill my needs.
Allah has declared supplication or calling upon as worship itself [ديكهئے 40: 60], and the words of an authentic hadith are: «الدُّعَاءُ هُوَ الْعِبَادَةُ» (Supplication is the essence of worship), and another is: «الدُّعَاءُ مُخُّ العِبَادَةِ» (Supplication is the marrow of worship). However, if help is sought from a present person in a matter that is within his ability, then there is no harm in it. In fact, without such help and cooperation, nothing in the world can be accomplished. And for those things that no one other than Allah has power over—such as granting children, increasing or decreasing sustenance, forgiving sins, granting salvation from punishment, etc.—even seeking help from a living present person for such matters will be shirk. But seeking help and cooperation to escape from a danger, such as a snake or an enemy, is permissible.
In this verse, before ﴿نَعْبُدُ﴾ and ﴿نَسْتَعِيْنُ﴾, the word ﴿اِيَّاكَ﴾ has been used, which gives the benefit of exclusivity as well as emphasis, and its meaning becomes: We worship You alone and seek help from You alone. We do not and will not worship anyone other than You, nor do we or will we seek help from anyone else. Thus, this single verse is sufficient for the eradication of all forms of shirk.
Also, in this verse, the plural form of the speaker is used, not the singular. Because Islam emphasizes congregational prayer as well as social collective life and discipline. Furthermore, immediately after ﴿نَعْبُدُ﴾, the word ﴿نَسْتَعِيْنُ﴾ is used so that a person does not become proud of his worship, but rather understands that even the ability to worship was granted by Allah's help.
Refutation of Both Jabariyyah and Qadariyyah Sects:
Generally, there are three types of people in the world. One, those who consider themselves merely toys in the hands of fate; such people are called Jabariyyah. Second, those who consider themselves absolutely free and say that a person can do whatever he wants; such people are called Qadariyyah. The Mu‘tazilites also belong to this sect. Third, those who neither consider themselves absolutely free nor completely compelled, and these are the ones who are truly upon the truth. In this short four-word verse, there is a refutation of both Jabariyyah and Qadariyyah. That is, when we say «نَعْبُدُ», meaning "we worship," it proves free will, and this refutes Jabariyyah. And when we seek help, it proves the servant's neediness, meaning he is not absolutely free, and this refutes Qadariyyah.
[12] Furthermore, the sixth verse also indicates that before asking, supplicating, or seeking help, a means (wasilah) is necessary, and in this verse, that means is worship, which has already been mentioned, as the following hadith clarifies this subject completely:
Fadala bin Ubaid ؓ says that the Messenger of Allah ﷺ heard a man supplicating in prayer who had neither praised Allah nor sent blessings upon the Prophet ﷺ. The Prophet ﷺ said that this person has been hasty. Then he called him and said: When any of you supplicates, he should begin with praise and glorification of his Lord, then send blessings upon the Prophet ﷺ, then supplicate for whatever he wishes. [احمد۔ ترمذي۔ نسائي۔ ابو داؤد۔ بحواله سبل السلام ج 1ص 192 باب صفة الصلٰوة حديث نمبر 48]
[10]
Worship:
This word comes in three meanings: (1) Adoration (2) Obedience and compliance (3) Constant servitude and slavery. Here, this word is used in all three meanings.
The Concept of Worship:
Worship is of three types, as we acknowledge in Tashahhud: «التحيات لله والصلوات والطيبات» "That is, all our heartfelt, physical, and financial acts of worship are for Allah alone." Heartfelt acts of worship include trust, fear and hope, love, humility, and submission. That is, one should rely only on Allah, attach hope only to Him, fear only Him, love Him more than anything else, and express utmost humility and submission before Him. Physical acts of worship refer to obligatory and voluntary prayers, fasting, Hajj, and practically following other divine commands. Financial acts of worship refer to Zakat, charity and alms, sacrifice, vows, and offerings, etc. If any of these acts are performed for anyone other than Allah, or if anyone else is associated with Allah in these acts, then this negates worship and constitutes associating partners with Allah, regarding which Allah says that He will never forgive the sin of shirk.
[11]
The Concept of Seeking Help:
Seeking help: (asking for help) Whatever a person does in this world is either to attain some benefit or to remove some harm or loss. In Arabic, these are called "jalb manfa‘at" (attaining benefit) and "daf‘ madarrat" (removing harm). Now, if for any of these acts, someone calls upon or seeks help from someone who is not present (i.e., apparent means are absent), or from any being other than Allah, then this is clear shirk. See the example in the following verse:
Imdad kun imdad kun,
Az band-e-gham azad kun
Dar din o dunya shad kun
Ya Sheikh Abdul Qadir-a!!
Now, if someone recites this verse or supplication at his place or at the grave of Sheikh Abdul Qadir Jilani (may Allah have mercy on him), then this will be shirk. Because the belief is present that this deceased saint is hearing my call and also has the power or authority to relieve my distress and fulfill my needs.
Allah has declared supplication or calling upon as worship itself [ديكهئے 40: 60], and the words of an authentic hadith are: «الدُّعَاءُ هُوَ الْعِبَادَةُ» (Supplication is the essence of worship), and another is: «الدُّعَاءُ مُخُّ العِبَادَةِ» (Supplication is the marrow of worship). However, if help is sought from a present person in a matter that is within his ability, then there is no harm in it. In fact, without such help and cooperation, nothing in the world can be accomplished. And for those things that no one other than Allah has power over—such as granting children, increasing or decreasing sustenance, forgiving sins, granting salvation from punishment, etc.—even seeking help from a living present person for such matters will be shirk. But seeking help and cooperation to escape from a danger, such as a snake or an enemy, is permissible.
In this verse, before ﴿نَعْبُدُ﴾ and ﴿نَسْتَعِيْنُ﴾, the word ﴿اِيَّاكَ﴾ has been used, which gives the benefit of exclusivity as well as emphasis, and its meaning becomes: We worship You alone and seek help from You alone. We do not and will not worship anyone other than You, nor do we or will we seek help from anyone else. Thus, this single verse is sufficient for the eradication of all forms of shirk.
Also, in this verse, the plural form of the speaker is used, not the singular. Because Islam emphasizes congregational prayer as well as social collective life and discipline. Furthermore, immediately after ﴿نَعْبُدُ﴾, the word ﴿نَسْتَعِيْنُ﴾ is used so that a person does not become proud of his worship, but rather understands that even the ability to worship was granted by Allah's help.
Refutation of Both Jabariyyah and Qadariyyah Sects:
Generally, there are three types of people in the world. One, those who consider themselves merely toys in the hands of fate; such people are called Jabariyyah. Second, those who consider themselves absolutely free and say that a person can do whatever he wants; such people are called Qadariyyah. The Mu‘tazilites also belong to this sect. Third, those who neither consider themselves absolutely free nor completely compelled, and these are the ones who are truly upon the truth. In this short four-word verse, there is a refutation of both Jabariyyah and Qadariyyah. That is, when we say «نَعْبُدُ», meaning "we worship," it proves free will, and this refutes Jabariyyah. And when we seek help, it proves the servant's neediness, meaning he is not absolutely free, and this refutes Qadariyyah.
[12] Furthermore, the sixth verse also indicates that before asking, supplicating, or seeking help, a means (wasilah) is necessary, and in this verse, that means is worship, which has already been mentioned, as the following hadith clarifies this subject completely:
Fadala bin Ubaid ؓ says that the Messenger of Allah ﷺ heard a man supplicating in prayer who had neither praised Allah nor sent blessings upon the Prophet ﷺ. The Prophet ﷺ said that this person has been hasty. Then he called him and said: When any of you supplicates, he should begin with praise and glorification of his Lord, then send blessings upon the Prophet ﷺ, then supplicate for whatever he wishes. [احمد۔ ترمذي۔ نسائي۔ ابو داؤد۔ بحواله سبل السلام ج 1ص 192 باب صفة الصلٰوة حديث نمبر 48]
