Biography of Hafiz Ibn Kathir - The Author of Tafsir Ibn Kathir

Biography of Hafiz Ibn Kathir - The Author of Tafsir Ibn Kathir

By the Honored Shaykh `Abdul-Qadir Al-Arna'ut , may Allah protect him.

He is the respected Imam, Abu Al-Fida', ` Imad Ad-Din Ismail bin 'Umar bin Kathir Al-Qurashi Al-Busrawi - Busraian in origin; Dimashqi in training, learning and residence.

Ibn Kathir was born in the city of Busra in 701 H. His father was the Friday speaker of the village, but he died while Ibn Kathir was only four years old. Ibn Kathir's brother, Shaykh Abdul-Wahhab, reared him and taught him until he moved to Damascus in 706 H. , when he was five years old.

Ibn Kathir's Teachers

Ibn Kathir studied Fiqh - Islamic Jurisprudence - with Burhan Ad-Din, Ibrahim bin ` Abdur-Rahman Al-Fizari, known as Ibn Al-Firkah (who died in 729 H). Ibn Kathir heard Hadiths from ` Isa bin Al-Mutim,

Ahmad bin Abi Talib, (Ibn Ash-Shahnah) (who died in 730 H), Ibn Al-Hajjar, (who died in 730 H), and the Hadith narrator of Ash-Sham (modern day Syria and surrounding areas); Baha Ad-Din Al-Qasim bin Muzaffar bin `Asakir (who died in 723 H), and Ibn Ash-Shirdzi, Ishaq bin Yahya Al-Ammuddi, also known as ` Afif Ad-Din, the Zahiriyyah Shaykh who died in 725 H, and Muhammad bin Zarrad. He remained with Jamal Ad-Din, Yusuf bin Az-Zaki AlMizzi who died in 724 H, he benefited from his knowledge and also married his daughter. He also read with Shaykh Al-Islam, Taqi Ad-Din Ahmad bin ` Abdul-Halim bin `Abdus-Salam bin Taymiyyah who died in 728 H. He also read with the Imam Hafiz and historian Shams Ad-Din, Muhammad bin Ahmad bin Uthman bin Qaymaz Adh-Dhahabi, who died in 748 H. Also, Abu Musa Al-Qarafai, Abu Al-Fath Ad-Dabbusi and 'Ali bin ` Umar As-Suwani and others who gave him permission to transmit the knowledge he learned with them in Egypt .

In his book, Al-Mujam Al-Mukhtas, Al-Haf iz Adh-Dhaliabi wrote that Ibn Kathir was, "The Imam, scholar of j urisprudence, skillful scholar of Hadith, renowned Fagih and scholar of Tafsir who wrote several beneficial books"

Further, in Ad-Durar Al-Kdminah, Al-Hafiz Ibn Hajar AlAsqalani said, "Ibn Kathir worked on the subject of the Hadith in the areas of texts and chains of narrators. He had a good memory, his books became popular during his lifetime, and people benefited from them after his death"

Also, the renowned historian Abu Al-Mahasin, Jamal Ad-Din Yusuf bin Sayf Ad-Din (Ibn Taghri Bardi), said in his book, AlManhal As-Safi, "He is the Shaykh, the Imam, the great scholar ` Imad Ad-Din Abu Al-Fida'. He learned extensively and was very active in collecting knowledge and writing. He was excellent in the areas of Fiqh, Tafsir and Hadith..He collected knowledge, authored (books), taught , narrated Hadith and wrote. He had immense knowledge in the fields of Hadith, Tafsir, Fiqh, the Arabic language, and so forth. He gave Fatawa (religious verdicts) and taught until he died, may Allah grant him mercy. He was known for his precision and vast knowledge, and as a scholar of history, Hadith and Tafsir. "

Ibn Kathir's Students

Ibn Hajji was one of Ibn Kathir's students, and he described Ibn Kathir:
"He had the best memory of the Hadith texts. He also had the most knowledge concerning the narrators and authenticity, his contemporaries and teachers admit ted to these qualities. Every time I met him I gained some benefit from him"

Also, Ibn Al-` Imad Al-Hanbali said in his book, Shadhardt Adh-Dhahab, "He is the renowned Haf iz ` Imad Ad-Din, whose memory was excellent , whose forgetfulness was miniscule, whose understanding was adequate, and who had good knowledge in the Arabic language."
Also, Ibn Habib said about Ibn Kathir, "He heard knowledge and collected it and wrote various books. He brought comfort to the ears with his Fatwas and narrated Hadith and brought benefit to other people. The papers that contained his Fatwas were transmitted to the various (Islamic) provinces. Further, he was known for his precision and encompassing knowledge. "

Ibn Kathir's Books

1 - One of the greatest books that Ibn Kathir wrote was his Tafsir of the Noble Qur'an, which is one of the best Tafsir that rely on narrations [of Ahadith, the Tafsir of the Companions, etc. ] . The Tafsir by Ibn Kathir was printed many times and several scholars have summarized it .

2- The History Collect ion known as Al-Biddyah, which was printed in 14 volumes under the name Al-Bidayah wanNihayah, and contained the stories of the Prophets and previous nations, the Prophet's Seerah (life story) and Islamic history until his time. He also added a book Al-Fitan, about the Signs of the Last Hour.

3- At-Takmil ft Marifat Ath-Thiqat wa Ad-Du'afa wal Majdhil which Ibn Kathir collected from the books of his two Shaykhs Al-Mizzi and AdhDhahabi; Al-Kdmal and Mizan Al-Ftiddl. He added several benef its regarding the subject of Al-Jarh and At-T'adil.

4- Al-Hadi was-Sunan ft Ahadith Al-Masdnfd was-Sunan which is also known by, Jami` Al-Masdnfd. In this book, Ibn Kathir collected the narrations of Imams Ahmad bin Hanbal, Al-Bazzar, Abu Ya` la Al-Mawsili, Ibn Abi Shaybah and from the six collections of Hadith: the Two Sahihs [Al-Bukhari and Muslim] and the Four Sunan [Abu Dawud, At -Tirmidhi, AnNasa and Ibn Maj ah]. Ibn Kathir divided this book according to areas of Fiqh.

5-Tabaqat Ash-Shaf iyah which also contains the virtues of Imam Ash-Shafi.

6- Ibn Kathir wrote references for the Ahadith of Adillat AtTanbfh, f rom the Shafi school of Fiqh.

7- Ibn Kathir began an explanation of Sahih Al-Bukhari, but he did not finish it .

8- He started writing a large volume on the Ahkam (Laws), but finished only up to the Hajj rituals.

9- He summarized Al-Bayhaqi's 'Al-Madkhal. Many of these books were not printed.

10- He summarized ` Ulum Al-Hadith, by Abu ` Amr bin AsSalah and called it Mukhtasar `Ulum Al-Hadith. Shaykh Ahmad Shakir, the Egyptian Muhaddith, printed this book along with his commentary on it and called it Al-Ba'th Al-Hathfth fi Sharh Mukhtasar ` Ulum Al-Hadith.

11- As-Sfrah An-Nabawiyyah, which is contained in his book Al-Biddyah, and both of these books are in print .

12- A research on Jihad called Al-Ijtihad ft Talabi Al-Jihad, which was printed several times.

Ibn Kathir's Death

Al-Haf iz Ibn Hajar Al-Asgalani said, "Ibn Kathir lost his sight just before his life ended. He died in Damascus in 774 H." 

May Allah grant mercy upon Ibn Kathir and make him among the residents of His Paradise.

[Tafsir Ibn Katheer] Explanation of the verse "You we worship, and You we ask for help from"

Explanation of the Verse "You we worship, and You we ask for help from"

The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations


"You...'', means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas. Some of the Salaf said, Al-Fatihah is the secret of the Qur'an, while these words are the secret of Al-Fatihah,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(5. You we worship, and You we ask for help from.)

The first part is a declaration of innocence from Shirk (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone. This meaning is reiterated in various instances in the Qur'an. For instance, Allah said,

﴿فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ﴾

(So worship Him (O Muhammad ) and put your trust in Him. And your Lord is not unaware of what you (people) do.) (11:123),

﴿قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا﴾

(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust.'') (67:29),

﴿رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً ﴾

((He alone is) the Lord of the east and the west; La ilaha illa Huwa (none has the right to be worshipped but He).

So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).

We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly;

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).

So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).

We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly;

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from).


Tawhid Al-Uluhiyyah (Oneness in Worship)

Ad-Dahhak narrated that Ibn `Abbas said,

﴿إِيَّاكَ نَعْبُدُ﴾

(You we worship) means, "It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else.


Tawhid Ar-Rububiyyah (Oneness in Lordship)

﴿وَإِيَّاكَ نَسْتَعِينُ﴾

(And You we ask for help from), to obey you and in all of our affairs.'' Further, Qatadah said that the Ayah,

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾

(You we worship, and You we ask for help from) "Contains Allah's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs.'' Allah mentioned,

﴿إِيَّاكَ نَعْبُدُ﴾

(You we worship) before,

﴿وَإِيَّاكَ نَسْتَعِينُ﴾

(And You we ask for help from), because the objective here is the worship, while Allah's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allah knows best.


The Summary of Surah Al-Fatihah

The honorable Surah Al-Fatihah contains seven Ayat including the praise and thanks of Allah, glorifying Him and praising Him by mentioning His most Beautiful Names and most high Attributes. It also mentions the Hereafter, which is the Day of Resurrection, and directs Allah's servants to ask of Him, invoking Him and declaring that all power and strength comes from Him. It also calls to the sincerity of the worship of Allah alone, singling Him out in His divinity, believing in His perfection, being free from the need of any partners, having no rivals nor equals. Al-Fatihah directs the believers to invoke Allah to guide them to the straight path, which is the true religion, and to help them remain on that path in this life, and to pass over the actual Sirat (bridge over hell that everyone must pass over) on the Day of Judgment. On that Day, the believers will be directed to the gardens of comfort in the company of the Prophets, the truthful ones, the martyrs and the righteous. Al-Fatihah also encourages performing good deeds, so that the believers will be in the company of the good-doers on the Day of Resurrection. The Surah also warns against following the paths of misguidance, so that one does not end up being gathered with those who indulge in sin, on the Day of Resurrection, including those who have earned the anger and those who were led astray.


Ref: www.qtafsir.com

[Tafsir Ibn Katheer] Explanation of "Ash-Shaytan Ar-Rajim" (The Satan, The Accursed))

Explanation of "Ash-Shaytan Ar-Rajim" (The Satan, The Accursed)) in "Isti`adhah" (Seeking Refuge)

Why the Devil is called Shaytan


In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned'), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, "The Arabs say, `So-and-so has Tashaytan,' when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).'' Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan'. Allah said,

﴿وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً﴾ (And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112). In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said, «يَا أَبَا ذَرَ تَعَوَّذْ بِاللهِ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ» (O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, "I asked him , `Are there human devils' He said, (Yes.)'' Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said, «يَقْطَعُ الصَّلَاةَ الْمَرْأَةُ وَالْحِمَارُ وَالْكَلْبُ الْأَسْوَدُ» (The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, "I said, `What is the difference between the black dog and the red or yellow dog' He said, «الْكَلْبُ الْأَسْوَدُ شَيْطَانٌ» (The black dog is a devil.).'' Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, "By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.'' This Hadith has an authentic chain of narrators. The Meaning of Ar-Rajim Ar-Rajim means, being expelled from all types of righteousness. Allah said, ﴿وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ﴾ (And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5). Allah also said, ﴿إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴾ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10). Further, Allah said, ﴿وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ ﴾ (And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people's hearts. The first meaning is more popular and accurate. Ref: www.qtafsir.com

[Ibn Baaz] Don’t lose your Islaam after embracing it!

Don’t lose your Islaam after embracing it! 

[Shaykh 'Abdullaah Ibn 'Abdul 'Azeez Ibn Baaz (Rahimahullaah)]

Bismillaah wa Inna AlHamduillaahi Wahadu wa SallAllaahu wa Sallaam'alaa Khaatim al Anbiyya' wa 'alaa Aalihee wa Asahaabihee wa'alaa Manitaba'a Hudaah 'Amma Ba'd:

 

Know - o Muslim brother - that Allaah has obligated upon all of the servants to enter into Islaam and to hold fast to it and to warn against whatever opposes it. So Allaah sent His Prophet Muhammad (sallallaahu 'alayhi wa sallam) to call to that, and He, the Mighty and Majestic, informed that whoever followed him was indeed guided, and whoever resisted him was indeed misguided. So He warned in many statements concerning the causes for apostasy and the types of disbelief. So the scholars (rahimahumullaah) have mentioned in judgement upon the apostate that the Muslim apostates from his Religion due to many types of invalidators that make his blood and his wealth permissible and by that he leaves Islaam. The most dangerous of these emanate from ten invalidators. [2]

 

We shall mention them for you in what follows upon a short path to warn you about them and so that you may warn others in hopes of security and well being, along with a small explanation after mentioning them.

 

First: From the ten invalidators is shirk (associating partners) in the worship of Allaah. 

Allaah the Exalted says:

 

"Verily Allaah does not forgive that you associate partners with Him, but He forgives whatever is below that for whoever He wishes." [Sooratun Nisaa` (3):116]

 

Allaah the Exalted says:

 

"Whoever associates partners with Allaah, then Allaah, then Allaah has forbidden Paradise for him and his dwelling be in the Fire and there will be no helpers for the oppressors." [Sooratul Maa`idah (5):72]

 

So from that is supplication to the dead and seeking their aid and taking oaths by them and slaughtering for their sake.

 

Second: Whoever places intermediaries between himself and Allaah, supplicating to them and asking them for intercession and placing his trust upon them, then he has indeed disbelieved by agreement.

 

 

Third: Whoever does not disbelieve in the idolaters, or doubts in their disbelief, or believes in the correctness of their religion, then he has disbelieved.

 

Fourth: Whoever believes that the guidance of other than the Prophet (sallallaahu 'alayhi wa sallam) is more complete than his Guidance, or that the judgement of other than him is better than his Judgement, such as those who give precedence to the judgement of the tawaagheet [3] over his Judgement, then he is a disbeliever.

 

 

Fifthly: Whoever hates something from what the Messenger (sallallaahu 'alayhi wa sallam) came with, or the one who acts like that, then he has indeed disbelieved, due to the statement of Allaah ta'alaa:

 

"That is because they disbelieved in what Allaah revealed, so He rendered their deeds worthless." [Sooratul Muhammad (47):9]

 

Sixth:  Whoever ridicules something from the Religion of the Messenger (sallallaahu 'alayhi wa sallam), or its reward, or its punishment, he has disbelieved. 

The proof for this is the statement of Allaah:

 

"Say: Was it Allaah and His messenger and His Signs that you were mocking? Make no excuse, indeed you have disbelieved after your faith." [Sooratut Tawbah (9):65-66]

 

Seventh:  Magic, and from it is sarf (detachment) [4] and 'itf (affection) [5]. So whoever does this, or is happy with it - he has disbelieved. 

The proof is the statement of Allaah ta'alaa:

 

"And they do not teach anyone until they have said: 'We are a trial so do not disbelieve.'" [Sooratul Baqarah 2:102]

 

Eighth: Supporting the disbelievers and cooperating with them against the Muslims. 

The proof for this is the statement of Allaah the Exalted:

 

"So whoever forms an alliance with them, then verily he is from them. Verily Allaah does not guide an oppressive people." [6] [Sooratul Maa`idah (5):51]

 

Ninth: Whoever believes that some of the people are free to leave from the Law (sharee'ah) of Muhammad (sallallaahu 'alayhi wa sallam), then he is a disbeliever, due to the statement of Allaah the Exalted:

 

"Whoever seeks a religion other than Islaam, it will never be accepted from him, and in the Hereafter, he will be from the losers." [Soorah Aali Imraan (3):75]

 

Tenth: Turning away from the Religion of Allaah without being knowledgeable about it, nor acting upon it. 

The proof for this is the statement of Allaah:

 

"And who is more unjust [7] than one who is reminded [8] of the statement of his Lord, then he turns away [9] from them. Verily We will take retribution [10] from the criminals." [Sooratus Sajdah (32):22]

 

So all of these invalidators do not differentiate between the scoffer or the liberal person or the fearful, except that it is deception. All of them are from the greatest danger and most numerous in occurrence. So it is befitting for the Muslim that he is aware of them and fears them for himself.

 

Whoever believes in the constitutions and laws that the people take as being better than the Law of Islaam, or that the Laws of Islaam cannot be applied in the twentieth century, or that they are a cause for division amongst the Muslims, or that it restricts a persons devotion to his Lord without entering into the matters of the Next Life. Also entering into the fourth category is whoever thinks that the Ruling of Allaah in cutting the hand of the thief or stoning the adulterer is not valid in this age. Also entering into that is whoever believes that it is permissible to rule by other than the Law of Allaah in conduct and punishments or other than them.

 

We seek refuge in Allaah from that which necessitates His Anger and His Grievous Punishment. May the Prayers and Peace of Allaah be upon the best of His creation, Muhammad and upon his family and his companions.

Translated by Maaz Qureshi [1]
Footnotes:
[1] This is a slightly abridged translation of 'al-'Aqeedatus Saheehah war-Risaalatul Ma'iyyah' (a collection of four booklets by the al-'Allaamah Ibn Baaz) (p.37-41).
[2] The shaykh, the Imaam, Muhammad Ibn 'Abdul Wahhaab and other than him from the people of knowledge have mentioned all of these. Translator's Note: See: Durarus Sunniyyah (8/89-90), and Mu`allifaatush Shaykh Muhammad Ibn 'Abdul Wahhaab (5/212/214).
[3] Translator's Note: Imaam Ibnul Qayyim gave a general definition for taaghoot (pl. tawaagheet) when he said [Fathul Majeed (p. 16)]: "A taaghoot is everything that a slave transgresses the limits by, such as a deity, or someone who is followed, or calls to his following. So a taaghoot is every people who subject judgement to other than Allaah and His Messenger, or worship from other than Allaah, or obey without Guidance from Allaah, or those who obey him in what is not known as obedience to Allaah."
[4] Sarf: A magical action by which it is intended to distance a man from that which he wants, such as detaching a man from the love of his wife to hatred for her.
[5] 'Itf: A magical action by which it is intended to encourage a man towards what he does not want through Satanic paths.
[6] This means, none is more oppressive than them.
[7] That is, the disbelievers.
[8] Reminder: an admonition and insight into what is obligatory upon him.
[9] Turning away: rejecting alliance.
[10] Retribution: taking back what was done before.

[Tafsir Ibn Katheer] Al-Fatihah and the Prayer

Muslim recorded that Abu Hurayrah said that the Prophet said,

«مَنْ صَلَى صَلَاةً لَمْ يَقْرَأْ فِيهَا أُمَّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ»

(Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.

Abu Hurayrah was asked, "﴿When﴾ we stand behind the Imam'' He said, "Read it to yourself, for I heard the Messenger of Allah say,

« قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:

﴿الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ﴾، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ:

﴿الرَّحْمَـنِ الرَّحِيمِ ﴾، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:

﴿مَـلِكِ يَوْمِ الدِّينِ ﴾، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:

﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ﴾، قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ»

(Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ   

(1. In the Name of Allah, the Most Gracious, the Most Merciful.)

﴾الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ﴿

(2. All praise and thanks be to Allah, the Lord of existence.)

Allah says, `My servant has praised Me.' When the servant says,

(الرَّحْمَـنِ الرَّحِيمِ )

(3. The Most Gracious, the Most Merciful.)

Allah says, `My servant has glorified Me.' When he says,

(مَـلِكِ يَوْمِ الدِّينِ )

(4. The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,' or `My servant has related all matters to Me.' When he says,

(إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ )

(5. You (alone) we worship, and You (alone) we ask for help.) Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.' When he says,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ 

(6. Guide us to the straight path.) (7. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall acquire what he asked for.').''

These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''

Ref: www.qtafsir.com