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 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]
