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Qur'an 1:5
Verse's Information
Suraal-Hamd (Qur'an 1)
Verse5
Juz'1
Page1
Content Information
Place of
Revelation		Mecca
AboutMonotheism in Worship and Monotheism in Actions


Qur'an 1:5 is the fifth verse of Sura al-Hamd, translating to "You [alone] do we worship, and to You [alone] do we turn for help." The recitation of this verse is recommended within certain supplications and recommended prayers as a means of resolving difficulties. Furthermore, within the Prayer of Imam al-Zaman (a), it is prescribed to repeat this verse one hundred times.

According to exegetes, the phrase Iyyaka na'bud (You alone do we worship) signifies Monotheism in Worship, while Iyyaka nasta'in (to You alone do we turn for help) signifies Monotheism in Actions. Some commentators interpret this verse as an invalidation of the doctrines of determinism and delegation (jabr and tafwid), whereas others view it as a rejection of individualism and an endorsement of collectivism and congregation.

Introduction

In Qur'an 1:5, the servant of God perceives themselves in the divine presence, directly addressing the Creator to profess servitude and seek assistance: "You [alone] do we worship, and to You [alone] do we turn for help."[1] 'Allama Tabataba'i posited that the phrase Iyyaka na'bud establishes the human being's absolute servitude and status as a possession of the Divine. However, since the servant attributes the act of worship to themselves—despite lacking inherent independence—the phrase wa Iyyaka nasta'in follows to clarify that even this act of worship is performed solely through God's aid, rather than through the servant's independent power.[2]

The preceding verses of Sura al-Hamd focus on the praise and glorification of God, the affirmation of His essence, and the acknowledgment of the Resurrection. In this verse, however, the address shifts from the third person (absent) to the second person (present). It is as if the servant, having attained knowledge and recognition of the Lord, is illuminated by divine light, perceiving themselves in God's presence. Thus, they address Him directly, professing servitude while simultaneously seeking His aid.[3]

Abdullah Jawadi Amuli, a prominent Shi'a commentator and philosopher, observes that prior to this verse, the human being knows God—who was previously unseen—through attributes such as Rabb al-'Alamin (Lord of the Worlds), al-Rahman (the Beneficent), al-Rahim (the Merciful), and Malik Yawm al-Din (Master of the Day of Judgment). Subsequently, the servant finds themselves in His presence, attaining the privilege of direct address and conversation.[4] 'Allama Tabataba'i interprets this transition from the third to the second person as an instruction that one should not be absent-minded or heedless during worship. Worship must not be a mere formality or a soulless body; rather, the worshiper must perceive God as present before them.[5]

Reciting the Verse to Resolve Difficulties

In various supplications and the Prayer for Needs, the recitation of this verse is recommended for the fulfillment of needs and the alleviation of hardships.[6] It is narrated that Imam Ali (a) recited a supplication containing Qur'an 1:5 prior to commencing battle.[7] A tradition also mentions that during certain ghazwas, when the Prophet (s) faced severe difficulties, he would invoke the dhikr "Ya Malik Yawm al-Din, Iyyaka na'bud wa Iyyaka nasta'in." In response, angels would descend to assist him, leading to victory over the infidels.[8] Furthermore, in the Prayer of Imam al-Zaman (a), the verse "Iyyaka na'bud wa Iyyaka nasta'in" is repeated one hundred times in each unit following the recitation of Sura al-Hamd.[9]

Hadith sources narrate that one day Imam al-Sadiq (a) repeated a verse from the Qur'an during his prayer until he fainted. When asked about the incident upon his recovery, he replied, "I repeated it until I heard it from its Speaker."[10] Qadi Sa'id Qummi, citing various evidence, concluded that the verse recited by Imam al-Sadiq (a) was "Iyyaka na'bud wa Iyyaka nasta'in."[11]

Indication of the Verse on Monotheism in Worship and Actions

The phrase "Iyyaka na'bud" in Qur'an 1:5 signifies Monotheism in Worship, while "Iyyaka nasta'in" signifies Monotheism in Actions.[12] Monotheism in worship entails that no entity other than God is worthy of worship, whereas monotheism in actions implies that God is the sole true agent and influencer in the universe.[13]

In this verse, the placement of the object pronoun "Iyyaka" before the verbs "na'bud" and "nasta'in" is interpreted by commentators as indicating exclusivity; worship and the seeking of help are directed solely to God.[14] The repetition of "Iyyaka" serves to emphasize this restriction in both domains.[15] According to 'Allama Tabataba'i, the precedence of the object over the verb, combined with the omission of specific conditions for worship, signifies two points: first, that servants are defined solely by their servitude and worship; and second, that ownership and sovereignty are restricted exclusively to God.[16]

A tradition from Imam al-Rida (a) interprets "Iyyaka na'bud" as the servant's expression of yearning, their desire for proximity to God, and their sincerity in action for Him. Conversely, "Iyyaka nasta'in" is the request for success (tawfiq), for the capacity to perform abundant worship, and for the continuation of divine blessings and aid.[17]

It has been argued that restricting the request for help to God does not contradict practices such as tawassul (intercession) or seeking assistance from others.[18] Given verses such as "Seek help through patience and prayer"[19] and "Seek the means [of approach] to Him,"[20] it is evident that the prohibition applies to seeking help with the belief in "independent causality"—that is, attributing power to an entity independent of God.[21]

Indication of the Invalidity of Determinism and Delegation

According to Abdullah Jawadi Amuli, Qur'an 1:5 demonstrates the invalidity of both determinism and delegation. By stating "Iyyaka na'bud" (You [alone] do we worship), we affirm our free will, negating compulsion. By stating "Iyyaka nasta'in" (To You [alone] do we turn for help), we acknowledge our dependence on Him, negating the idea that affairs have been delegated entirely to us.[22] A tradition reports that Imam al-Sadiq (a) cited this verse as evidence against the doctrine of delegation (tafwid).[23]

Indication of the Rejection of Individualism

In Qur'an 1:5, the verbs "na'bud" (we worship) and "nasta'in" (we seek help) appear in the plural form. 'Allama Tabataba'i interprets this usage as a safeguard against egoism (ananiyya).[24] Similarly, Makarim Shirazi, a Shia Maraji', views it as evidence that the foundation of worship is collective and communal,[25] while Qara'ati sees it as an allusion to Congregational prayer.[26] Some researchers suggest that the plural form reflects the inherent deficiency of individual human worship; thus, the worshiper joins their worship with that of the friends of God (awliya) to rectify these imperfections.[27]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 1, p. 42.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 26.
  3. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 1, p. 42.
  4. ↑ Jawādī Āmulī, Tasnīm, Isrāʾ, 1395 Sh, vol. 1, p. 416.
  5. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 26.
  6. ↑ For example, see: Ṭabrisī, Makārim al-akhlāq, 1370 Sh, vol. 1, pp. 325, 352; Sayyid b. Ṭāwūs, Jamāl al-usbūʿ, 1330 AH, p. 125.
  7. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, 1404 AH, p. 230.
  8. ↑ Abū Nuʿaym, Dalāʾil al-nubuwwa, 1412 AH, vol. 2, p. 460.
  9. ↑ Sayyid b. Ṭāwūs, Muhaj al-daʿawāt wa manhaj al-ʿibādāt, 1411 AH, p. 294; Qummī, Mafātīḥ al-jinān, Majmaʿ iḥyāʾ al-thaqāfa al-islāmiyya, pp. 94, 786, 790.
  10. ↑ Sayyid b. Ṭāwūs, Falāḥ al-sāʾil wa najāḥ al-masāʾil, 1406 AH, pp. 107–108; Qāḍī Saʿīd Qummī, Asrār al-ʿibādāt wa ḥaqīqat al-ṣalāt, 1339 Sh, p. 61.
  11. ↑ Qāḍī Saʿīd Qummī, Asrār al-ʿibādāt wa ḥaqīqat al-ṣalāt, 1339 Sh, p. 61.
  12. ↑ For example, see: Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 1, pp. 42–43.
  13. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 1, p. 43.
  14. ↑ Sharīf Kāshānī, Zubdat al-tafāsīr, Muʾassasat al-Maʿārif al-Islāmiyya, vol. 1, p. 29; Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh, vol. 1, p. 421; Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 1, p. 43.
  15. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh, vol. 1, p. 420.
  16. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 25.
  17. ↑ Shaykh al-Ṭūsī, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 310.
  18. ↑ "The contradiction of saying 'Iyyaka nasta'in' and 'tawassul' (seeking help from other than God)", Ayin-e Rahmat website.
  19. ↑ Qur'an 2:45.
  20. ↑ Qur'an 5:35.
  21. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh, vol. 1, p. 446; Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 4, pp. 364–366.
  22. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh, vol. 1, p. 455.
  23. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 5, p. 55 and vol. 89, p. 239.
  24. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, Ismāʿīliyān, vol. 1, p. 26.
  25. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1380 Sh, vol. 1, p. 70.
  26. ↑ Qaraʾatī, Tafsīr-i nūr, 1383 Sh, vol. 1, p. 32.
  27. ↑ "The secret of using the plural pronoun in the verse 'Iyyaka na'bud wa Iyyaka nasta'in'", IQNA News Agency.

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