Two Texts of The Shariah That Gives a General Summary of the Qur’an and Sunnah
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Ummul Qur’an
Imam Abu Dawud, may Allah have mercy upon him stated: Chapter – Fatihatul Kitab [The Opening Chapter of the Book (i.e. Surah Al-Fatihah)]: Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Alhamdulil laahi Rabbil Aalameen – All praise and thanks belongs to Allah” is the Ummul Qur’an, Ummul Kitaab and the Sab’a Al-Mathaanee)”. [Sahih Abu Dawud. Number 1457]
Surah Al-Faatihah is called Ummul Qur’an because it gathers the meanings of what is found in the Qur’an, such as praising Allah, worship based on commands and prohibitions, promise of reward and punishment in the hereafter, a mention of Allah’s Attributes and Actions, a mention of the beginning of creation and the Hereafter. [1]
Even though this Surah is short, it comprises that which other Suras of the Qur’an do not have. It includes the three categories of Tawheed: Tawheed Ar-Ruboobiyah [The Oneness of Allah’s Lordship – The Creator, The Provider and the one who controls and sustains everything], and this is established in the statement: “The Lord of the ‘Alamin (mankind, jinns and all that exists”.
Tawheed Al-Ilaahiyyah [The Oneness of Allah’s Divinity – to single out Allah in worship] and this is established by the noun Allah (2), as Ibn Abbas, may Allah be pleased with him and his father, stated that the noun Allah means “the Possessor of Great and Perfect descriptions that makes Him the only One worthy of being a deity and none else shares these descriptions with Him in anyway; and these Attributes makes Him the only one whom the servants must worship; (3), as well as the statement “You (Alone) we worship” establishes Tawheed Al-Ilaahiyyah.
Tawheed Al-Asmaa Was-Sifaat [The Oneness of Allah in His Names and Attributes], and that is to affirm the Perfect Attributes that Allah has affirmed for Himself and also that which the Messenger affirmed for Allah- neither negating their apparent meaning nor likening any or some of them to the attributes of the creation. This is established by the statement: “All the praises and thanks be to Allāh”, and the meaning of Hamd is to praise Allah due to that which He possesses of perfect Attributes, actions that necessitate benevolence and justice. Therefore, to Him belongs all perfect praise in every way.
The Surah affirms Prophethood based on the statement: “Guide us to the Straight Way” because this would not be possible without the advent of Messengers. It affirms the recompense for one’s deeds and this is found in Allah’s statement: “The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)”, and that recompense will be established based on perfect justice. This is because the word ‘Ad-Deen’ in this context means recompense based on justice.
The Surah necessitates the affirmation of divine decree and that a person – in reality – is a performer of deeds (based on free will) as oppose to the belief of the Qadariyyah and Jabariyyah; (see footnote a), rather this Surah rebuts all the proponents of Bidah and misguidance, and this is found in the statement: “Guide us to the Straight Way” because it necessitates that one possesses knowledge of the truth and acts upon it, but every Mubtadi [i.e. one upon whom the evidence has been established that he is an innovator in the religious] (see footnote b) and Daal [i.e. misguided person] is in opposition of this straight path. This Surah necessitates that the entire religion is to be sincerely devoted to Allah alone through acts of worship and seeking His Aid and Assistance, and this is established in the statement: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)”. (4)
Ummus Sunnah
ʿUmar (raḍiyallāhu anhu) who said:
“Whilst we were sitting with the Messenger of Allāh (ṣallallāhu ʿalayhi wasallam) one day, there came upon us a man whose clothes were intensely white and whose hair was intensely black. No sign of journey was visible on him and none of us knew him. He came and sat down by the Prophet (ṣallAllāhu ʿalayhi wasallam) (ṣallallāhu ʿalayhi wasallam), placing his knees by his (the Prophet’s) knees and placed his hands on his thighs. He said, “O Muḥammad, inform me about Islām.” The Messenger of Allāh said, “Islām is to bear witness that none has the right to be worshipped but Allāh and Muḥammad is the Messenger of Allāh, to establish the prayer, to pay the zakāh, to fast in Ramaḍān and to make pilgrimage to the House if you are able to do so.” He (the man) said, “You have spoken truthfully,” and we were amazed at his asking him and confirming he spoke truthfully. He said, “Then inform me about īmān.” He said, “Īmān is to believe in Allāh, His Angels, His Books, His Messengers, the Last Day, and to believe in the Divine Decree (and foreknowledge).” He said, “You have spoken truthfully.” He said, “Then tell me about īḥsān.” He said, “It is to worship Allāh as if you can see Him, and even though you cannot see Him, He most certainly sees you.” He said, “Then inform me of the Hour.” He said, “The one being questioned about it is no more knowledgeable of it than the questioner.” He said, “Then inform me of its signs.” He said, “That the slave-girl will give birth to her own mistress and that you will see the barefooted, naked, destitute herdsmen competing in constructing lofty buildings.” Then the man left and I stayed for a while. Then he (the Messenger) said, “O ʿUmar, do you know who the questioner was?” I said, “Allāh and His Messenger know best.” He said, “That was Jibrīl, he came to teach you your religion.”
https://www.nawawis40hadith.com/nw/hadith/2/the-levels-of-the-religion
Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:
Some of the scholars named this Hadith Ummus Sunnah just as Surah Al-Faatihah is Ummul Qur’aan. This is because all the Sunnah revolves around this hadith (in general). In this hadith, there’s a clarification regarding the Aqeedah because Aqeedah is the foundation of the six pillars of Iman. In this hadith, there is a clarification of the Shariah by way of the five pillars of Islam; a mention of the affairs of the unseen. A mention of Ihsaan necessitates the inclusion of good manners, etiquettes, acts of worship, rectification of the heart and turning to Allah (sincerely in worship, submission etc). In this hadith, there is a mention of the Hour (i.e. the day of judgement) and some of its minor signs, which are a part of the knowledge of the unseen. (5)
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Footnote a: Who Are The Qadariyyah and Jabariyyah? Refer to clarifications by Shaikh Abu Iyadh and Shaikh Abu Khadeejah [may Allah preserve them]: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-themuslim-ummah-part-3.cfm
How to escape the deviation of the four foundational sects: Murji’ah, Shi’ah, Khawarij and Qadariyyah – Sharhus-Sunnah al-Barbahari by Shaikh Abu Khadeejah [Lesson 153]:
Footnote b: Al-Allaamah Rabee: Establishment of Proof in Declaring a Person to be an Innovator- By Shaikh Abu Khadeejah:
[1] Fat’hul Baaree Sharh Saheeh Al-Bukhaaree 8/ 195. Publisher: Daarus Salaam Publishers. 1st Edition 1421AH (2000)
[2] Tafseer As-Sadi
[3] Fat-hul Raheem Al-Malik Al-Allaam Fee Ilmil Aqaa’id Wat-tawheed Wal Akhlaaq Wal-Ahkaam Al-Mustanbatu Minal Qur’aan. page 12. By Imaam As-Sadi]
[4] Tafseer As-Sadi]
[5] An Excerpt from Sharh Al-Arba’een An-Nawawiyyah. Pages 18-19.