Assalamu Alaikum.

Here’s a really cute video which features the recitation of Surah Al-Fatihah by 18 different scholars.

Oh, and as if that wasn’t cool enough, each recitation is accompanied by the translation of the Quran in a different language!

Here’s the video courtesy of ahlulsunnahwaljammah:

[The list of scholars and translations can be found below.]

1)Shaykh Abdul Azeez ibn Baaz – 0:13 – English Translation
2)Shaykh Muhammad Nasir ud-deen al-Albaanee – 0:45 – Arabic
3)Shaykh Saalih as-Suhaymee – 1:28 – French Translation
4)The Mufti, Shaykh Abdul-Azeez Aal ush-Shaykh – 2:04 – German Translation
5)Shaykh Ubayd ibn Abdullah al-Jaabiree – 2:37 – Spanish Translation
6)Shaykh Saalim at-Taweel – 3:18 – Italian Translation
7)Shaykh Sultan al-Eid – 4:05 – Urdu Translation
8)Shaykh Muhammad al-Imaam – 5:09 – Swedish Translation
9Shaykh Saalih al-Fawzaan – 5:49 – Bosnian Translation
10)Shaykh Abdul Muhsin al-Ubaykaan – 6:18 – Turkish Translation
11)Shaykh Muhammad ibn Hadee al-Madkhalee – 6:50 – Russian Translation
12)Shaykh Muhammad Ibn Abdul-Wahhaab al-Wassaabee – 7:27 – Finnish Translation
13)Shaykh Abdul Azeez bin Yahya al-Bur’aee – 8:03 – Dutch Translation
14)Shaykh Abdus-Salaam bin Burjiss – 8:48 – Polish Translation
15)Shaykh Muqbil bin Haadee Al-Waadiee – 9:22 – Indonesian Translation
16)Shaykh Ali Abdur-Rahman al-Hudhaify – 9:56 – Swahili Translation
17)Shaykh Muhammad Ibn Subayyal – 10:34 – Portuguese Translation
18)Shaykh Abdullaah Al Qar’aawi – 11:13 – Norwegian Translation

Assalamu Alaikum.

For those of you who are dying to read Tafsir As-Saadi in English, a brother, may Allah reward him greatly, has translated the entire Juz Amma (as well as Surah Al-Faatihah). You can read it here.

[I have put up the translation of Al-Faatihah and some of the surahs in Juz Amma before but they were by another translator.]

Word Analysis and Tafseer (continued)

Verse 4

مَلِكِ

• Translation: Master. (Or: Owner.)
• مَلِك is derived from the root م ل ك, which means to have complete authority over something that one also owns.
• As an example, let’s say I have a computer. I may have ownership of the computer, but I don’t have authority over it. It still freezes occasionally and does things I don’t understand. Sometimes it updates itself at the worst possible time. Sometimes internal parts malfunction and need to be repaired. I don’t have control over everything the computer does. Similarly, I may have a younger brother, who I have authority over, but he isn’t “mine”, i.e. I don’t own him. A person who rules over a land may have authority, but he doesn’t own that land and the people in it. As humans, our ownership and authority is always incomplete.
• Allah is the real مَلِك. He has perfect and complete mastery over His creation.

يَوْمِ

• Translation: Day.
• يَوْم is derived from the root ي و م — a time period, or, more specifically, the period of time from one sunset to the next.
• The Day of Judgment is called a “day,” but it’s important to know that it’s not only one day long according to our current understanding of days. In Al-Ma’arij:4, Allah says,
  

  تَعْرُجُ الْمَلَئِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

  The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years.

  Ibn Katheer mentions in his tafseer of this ayah:

  Ibn Abi Hatim recorded from Ibn ‘Abbas that he said concerning the Ayah, [Al-Ma'arij:4], “It is the Day of Judgement.”

الدِّينِ

• Translation: The Recompense. (or: the Judgment.)
• دِين comes from the root د ي ن — to give recompense to someone, to get back what you deserve (whether it be reward or punishment). This root conveys a meaning of justice.

How many times do we think to thank Allah for not only the fact that He gave us life, He feeds us, He nurtures us, He shelters us, etc., but also the very fact that He will recompense us for our deeds in this world? Imagine what our state would be if, first of all, we didn’t know anything about the Hereafter, and secondly, all our actions in this world were just actions of the world and nothing more. Our purpose would be confusing. Even if we knew that our purpose in life was to worship Allah, we would have no motivation to do so since there would be no reward or punishment. We would be completely lost, wandering blindly in the earth, not knowing what happens when we die. The fact that Allah has given us all of this information is a great blessing, it calms our hearts and allows us to live life with a clear purpose and sense of assurance.

If Allah is the Master, and our end depends on Him, then, logically speaking, how can we worship anyone else?

Verse 5

إِيَّاكَ

• Translation: (Only) You.
• The word إِيَّ (only) never comes without a pronoun. (كَ = “You.”)

نَعْبُدُ

• Translation: We worship.
• From the root ع ب د — to worship.
• What exactly is عِبَادَة (‘ibaadah)?
  • عِبَادَة is the opposite of arrogance: عِبَادَة is “whatever you say, I will do,” while arrogance is “whatever you say, I don’t care.”
  • The word عَبْد literally means slave or servant.
  • عِبَادَة is every action that Allah loves and is pleased with. It includes rituals (e.g. salah, hajj), statements (e.g. dhikr, speaking the truth), and emotions of the heart (love for Allah, fear of His punishment, hope for His reward, humility, trust in Allah, etc.)

نَسْتَعِينُ

• Translation: We ask for help. (Or: we seek help.)
• From the root ع و ن — help.
• Everyone who begins to worship Allah faces difficulties. Shaytan sees a person going towards guidance and he attacks. There is no way that anyone can do عِبَادَة without His help.

Reflect: Are our worship and obedience truly for Allah alone? Do I ask help only from Allah? In my worship of Allah, what portion of it is asking for help (du’a)?

Verse 6

اهْدِنَا

• Translation: (You) guide! us.
• (Note regarding translation: This is a command. In English, we would say, “guide us!” We’re asking Allah to do this. In these notes, I’ll use an exclamation mark to denote when a verb is actually a command. The word in brackets before the command indicates who the command is addressed to. It may be “(You)” or (You two)” or (You all)”, to indicate the number of those being addressed.)
• From the root ه د ي — from the words هُدًى (huda) and هِدَايَة (hidaayah), meaning guidance. Now you may be wondering, there’s no ي in اهْدِنَا, so how did we get this word from the root? Sometimes in Arabic, the root letters are actually there, but they aren’t written or pronounced. These are called حُرُوف عِلَّة (huroof ‘illah: ء و ي. When we come to roots with any of these letters, you just have to memorize them. Over time and with more practice, you will be able to identify the root letters more easily.
• هِدَايَة literally is to guide someone with kindness and gentleness. It means not only to show someone the path, but to make him walk on the path, and to make him reach his destination as well.
• هِدَايَة is of two types:
  • هِدَايَة إِرْشَاد (hidaayah irshaad): to show the way, to give information about that which is correct.
  • هِدَايَة تَوْفِيق (hidaayah tawfeeq): to give the ability to apply هِدَايَة إِرْشَاد. This type of هِدَايَة can only come from Allah.
• In this ayah, when we ask for هِدَايَة, we’re asking Allah for both types of guidance. We ask that He show us the correct way, and that He also give us the ability to follow that way.

الصِّرَطَ

• Translation: The path. (Or: the way.)
• From the root ص ر ط — a path. Literally, a صِرَاط is such a path that is very wide and open, such a path that can be traveled by multiple people at the same time. Some scholars have said that it is such a path that is very difficult to walk on.

الْمُسْتَقِيمِ

• Translation: The one straight.
• From the root ق و م– that which is straight, upright, balanced.
  • Here, و is حُرُوف إِلَّة, and is replaced with ي.
• الصِّرَطَ الْمُسْتَقِيمِ is that path which leads straight to the destination (i.e. the approval of Allah), without any detours.

Ibn al-Qayyim said in Madaarij as-Saalikeen,

Whoever is guided in life to Allah’s path according to what He sent His messengers with, would be guided to the straight path in the Hereafter.

Reflect: Do I ever ask Allah for knowledge of the deen, or knowledge of the correct way of life?

Verse 7

أَنْعَمْتَ

• Translation: You favoured. (Or: You blessed.)
• أَنْعَمْتَ is from the root ن ع م — from the word نِعْمَة, meaning a blessing that fulfills some need of a person, whether that need is spiritual, emotional, mental, social, physical, etc.
• “Those You have favoured” refers to the نِعْمَة of iman, islam, hidaayah, etc. In Al-Ma’idah:6, deen is referred to as a نِعْمَة:
  

  مَا يُرِيدُ اللهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

  Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor (i.e. Islam) upon you that you may be grateful.

الْمَغْضُوبِ

• Translation: Those who earned anger.
• From the root غ ض ب — from the word غَضَب, meaning anger.
• There are so many words in Arabic for anger; why has this one been chosen? غَضَب is specifically such anger that leads to revenge. For example, if a child does something wrong, it’s ok, because the child doesn’t know any better. But when someone who does know better still does wrong, that’s when we get angry. Similarly, الْمَغْضُوبِ refers to those people who earned the anger of Allah by their own actions. They received guidance but ignored it; they knew but deliberately disobeyed, and hence earned the anger of Allah.

الضَّالِّينَ

• Translation: Those who are misguided. (Or: those who have gone astray.)
• ضَالِّين is the plural of ضَالٌّ, from the root ض ل ل — from the word ضَلَال, meaning misguidance or error. ضَلَال is to lose one’s way, to get lost, to be away from the destination.
• For example, on the highway, instead of taking the north exit, you take the south exit. Every minute you stay on your current route, you’re actually going further and further away from your destination. This is the state of a ضَالٌّ (one who is in a state of ضَلَال). He goes astray due to his lack of knowledge. He doesn’t know and doesn’t care to find out. He doesn’t even ask for guidance and avoids any opportunity to learn.

So in summary, الْمَغْضُوبِ are those who know but disobey, and الضَّالِّينَ are those who don’t know.

Who are those with Allah’s نِعْمَة? We learn the answer in An-Nisaa’:69:

وَمَن يُطِعِ اللهَ وَالرَّسُولَ فَأُلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّلِحِينَ ۚ وَحَسُنَ أُلَئِكَ رَفِيقًا

And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor: of the prophets, the truthful ones, the martyrs, and the righteous. And excellent are those as companions.

Reflect:

• How much effort have I made to study the lives of the prophets, the leaders of Islam, the companions, and those individuals that sacrificed everything for the deen?
• How much effort have I made to be like them?
• Is my lifestyle similar to those that Allah severely punished or those that lost their path? Do I imitate them; do I want to be like them?

We see a common thread between these four categories of people: knowledge, faith, and action. We ask Allah to give us knowledge, but also the تَوْفِيق to implement that knowledge.

آمِين

• Translation: O Allah, accept our invocation!

The Prophet (saw) said, “When the imam says, ‘Ameen’, then say, ‘Ameen’, because whoever says, ‘Ameen’ with the angels, his previous sins will be forgiven.” (Bukhari and Muslim)

Abu Musa (ra) narrated that the Prophet (saw) said, “When the imam says, ‘وَلَا الضَّالِّينَ’, say, ‘Ameen’ and Allah will answer your invocation.” (Muslim)

‘A’ishah (ra) narrated that, when the Jews were mentioned to him, the Prophet (saw) said, “They will not envy us for anything more than they envy us for Friday, which we have been guided to while they were led astray from it, and for the Qiblah which we were guided to while they were led astray from it, and for our saying ‘Ameen’ behind the imam.” (Musnad Ahmad)

بسم الله

Surat al-Fatihah

This surah is comprised of 7 verses (approximately 25 words or 113 letters). It was revealed twice, once in Makkah and once in Madinah. Chronologically, it was the 5th surah to be revealed in Makkah, and the 1st to be revealed in its entirety.

الفَاتِحَة: The title of this surah comes from the root ف ت ح, which literally means “to open something”, “to remove an obstacle”, or “to remove confusion so that something becomes clear.”

Why is it called أُمُّ الْكِتَاب (Umm ul-Kitaab)?

Not only is this surah the opening chapter of the Qur’an itself, but it is also the opening of each salah we perform. Al-Bukhari said, “It is called أُمُّ الْكِتَاب (Umm ul-Kitaab, or The Mother of the Book) because the Qur’an starts with it, and because the prayer is started by reciting it.”

Abu Hurayrah (ra) narrated that the Prophet (saw) said, “Al-Fatihah is the Mother of the Book, and it is the seven oft-repeated verses.” (At-Tirmidhi)

Some have said that it is also called such because it contains the meanings of the entire Qur’an. Ibn Jareer said, “The Arabs call every comprehensive matter that contains several specific areas an أُمّ (umm). For instance, they call the skin that surrounds the brain أُمُّ الرَّأْس (umm ar-ra’s). They also call the flag that gathers the ranks of the army an umm.“

Al-Fatihah is the essence, or foundation, of the Qur’an: if one accepts the meaning of Al-Fatihah, the rest of the Qur’an comes easily.

Other names for this surah:

• الشِّفَاء (Ash-Shifaa’): The Cure.
• الرُّقْيَه (Ar-Ruqyah): The Remedy.
• الْأَسَاس (Al-Asaas): The Foundation.
• فَاتِحَةُ الْكِتَاب (Faatihatul-Kitaab): The Opening of the Book.
• أُمُّ الْقُرْآن (Ummul-Qur’an): The Mother of the Qur’an.
• الصَّلَاة (As-Salah): The Prayer.
• الْحَمْد (Al-Hamd): The Praise.

With regards to the last two names, As-Salah and Al-Hamd, these are based on the famous hadith qudsi (i.e. sayings of the Prophet (saw) as revealed to him by Allah):

Abu Hurayrah (ra) narrated that the Prophet (saw) said: “A prayer performed by someone who has not recited the Essence of the Qur’an [i.e. Surat al-Fatihah] during it is deficient (and he repeated the word three times), incomplete.”

Someone asked Abu Hurayrah, “even though we are behind the iman?”

He said, “Recite it to yourself, for I have heard the Prophet (saw) say: Allah (swt) said, ‘I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for.

When the servant says, “الْحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ”, Allah says, “My servant has praised Me.”

When he says, “الرَّحْمَنِ الرَّحِيمِ”, Allah says, “My servant has extolled Me.”

And when he says, “مَلِكِ يَوْمِ الدِّينِ”, Allah says, “My servant has glorified Me” — and on one occasion He said, “My servant has submitted to My power.”

And when he says, “إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ”, He says, “This is between Me and My servant, and My servant shall have what he has asked for.”

And when he says, “اهْدِنَا الصِّرَطَ الْمُسْتَقِيمَ ۝ صِرَطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ”, He says, “This is for My servant, and My servant shall have what he has asked for.”‘”

Related by Muslim (also by Malik, at-Tirmidhi, Abu Dawood, an-Nasa’i, and Ibn Majah).

Why so many names?

When something has multiple names, it shows its importance. Think of yourself: you may be a man or a woman, girl or boy, but you may also be a student, teacher, accountant, basketball player, son, daughter, sister, brother, food bank volunteer, and the list goes on. The more roles you play in life, the more titles you get, and the more important you are to society. Similarly within your circle of friends, you may have many nicknames, showing how dear you are to your friends and family. In the same way, the more names anything has, the more important and significant it is.

This surah in particular is the greatest surah of the Qur’an:

Abu Sa’eed ar-Rafi’ bin al-Mu’alla (ra)reported: The Messenger of Allah (saw) said, “Shall I teach you the greatest surah in the Qur’an before you leave the masjid?” Then he (saw) took me by the hand and, when we were about to step out, I reminded him of his promise. He (saw) said, “It is الْحَمْدُ لِلهِ رَبِّ الْعَلَمِينَ (i.e. Surat al-Fatihah) which is سَبْعَ الْمَثَانِي (as-Sab’ al-Mathaani: The seven oft-repeated verses) and the Great Qur’an which is given to me.” (Sahih al-Bukhari)

Also:

Ibn ‘Abbas reported that while Jibreel was sitting with the Prophet (saw), he heard a creaking sound above him. He (i.e. Jibreel) lifted his head and said, “this is a door being opened which had never been opened before.” Then, when an angel descended through it, he said, “this is an angel descending to the earth who had never descended before.” The angel greeted him (i.e. the Prophet (saw)) and said, “receive the glad tidings in two lights which no other prophet was given before you: Faatihat al-Kitaab and the concluding verses of Surat al-Baqarah. You will never recite a letter from them for which you will not be given (a reward). (Sahih Muslim)

Well, the Month of the Quran is almost here.

Last year, Brother Abu Taubah had a series where he summarised the first 12 ajzaa of the Quran. This is very good for those who want to understand what is going on in taraweeh but can’t understand Arabic.

It’s also good for those who want to understand why the Quran is arranged the way it is.

Juz 1:

Juz 2:

Juz 3:

Juz 4:

Juz 5:

Summarisation of Surah an-Nisaa:

Juz 6:

Juz 7:

Juz 8:

Juz 9:

Juz 10:

Juz 11:

Juz 12:

]]> http://attafsir.wordpress.com/2010/07/16/even-more-on-surah-al-fatihah/ Fri, 16 Jul 2010 17:21:31 +0000 Umm Muawiyah http://attafsir.wordpress.com/2010/07/16/even-more-on-surah-al-fatihah/ Assalamu Alaikum.

I really love this Surah. And why not? It’s the greatest one.

The following article is from Shaikh Abdul Muhsin Al-Abbad’s (one of my favourites) book Sharh Shuroot as-Salaah from Al-Ibaanah. The book is an explanation of Shaikh Muhammad ibn Abdul Wahhab’s book Shuroot As-Salaah (The conditions of Prayer).

[You can download the following article here.]

From: http://www.al-ibaanah.com/articles.php?ArtID=168

Tafsir Ibn Kathir is one of the greatest commentaries of the Quran – and possibly the most famous one.

While I’d advise everyone to buy the Darussalam translation, here’s a website that will suffice for the moment: http://www.tafsir.com/

Update: The above website seems to be down. Here’s another one: http://www.qtafsir.com/

Note: I believe there are a few mistakes in the Arabic so please recheck before you copy and paste. Baarakallahu feekum.

So, which surahs of the Quran have virtues? In order to find that out, we need to go back to the authentic ahadeeth – something which most people do not do.

Here is an e-book with Imam Al-Albani’s (rahimahullah) gradings of some of the ahadeeth which mention the virtues of certain surahs: The Virtues of Some Surahs – As graded by Imam Al-Albani.

[Imam Nasiruddin Al-Albani, in case you're wondering, was one of the foremost hadeeth scholars of this era.]

The following article is from Shaikh Muhammad ibn Abdul Wahhaab’s (rahimahullah) Baad Al-Fawaaid Surah Al-Fatihah. He also has a treatise on prayer which includes some nice information about this Surah.

[You can download the following article here.]

From: http://www.al-ibaanah.com/articles.php?ArtID=138

Some of the Benefits of Surah Al-Fatihah

In the Name of Allaah, the Most Merciful, Bestower of Mercy.

[1] All praise is for Allaah, Lord of the worlds.

[2] The Most merciful, the Bestower of Mercy

[3] Owner of the Day of Recompense

These three verses contain three matters:

The First Verse: Consist of Love. This is since Allaah is the One who grants blessings, and the One who grants blessings is loved in accordance to His granting of blessings.

Love is divided into four types:

The First Love: The Polytheistic Type of Love: This applies to those about whom Allaah said: “And amongst mankind are those who take rivals apart from Allaah, loving them like the love that is due to Allaah…” up to where He said: “And they will not be able to get out from the Fire.”

The Second Love: Love for falsehood and its adherents while having hatred for the truth and its adherents. This is the characteristic of the hypocrites.

The Third Love: The Natural Type of Love: This applies to love for wealth and children. If such things do not preoccupy one from obeying Allaah or assist in disobeying Allaah, then they are allowable.

The Fourth Love: Love for the adherents of Tawheed (monotheism) and hatred for the adherents of Shirk (polytheism). This is the strongest handhold of Faith and the greatest thing a servant can worship his Lord by.

The Second Verse: Contains Hope

The Third Verse: Contains Fear.

“You alone do we worship…” meaning: “I worship You, O Lord, with what has preceded – i.e. the three things – with Love for You, Hope in You, and fear of You.”

These three things are the pillars of worship, and directing them to someone (or something) other than Allaah is Shirk (polytheism).

In these three things is a refutation against those who cling onto just one from amongst them, such as those who cling onto only Love, or cling onto only Hope or cling onto only Fear.

So whoever directs any of these three aspects to someone other than Allaah is a polytheist.

Amongst its benefits is:

A refutation against the three groups, each of which sticks to one aspect apart from the others, as is the case with those who worship Allaah with only Love. And as is the case with those who worship Allaah with just Hope, such as the Murji’ah, and those who worship Allaah with just Fear, such as the Khawaarij.

[4] You alone do we worship and in You alone do we seek assistance

This verse contains the Oneness of Allaah in the Worship due to Him and the Oneness of Allaah in His Lordship.

“You alone do we worship” contains the Oneness of Allaah in the Worship due to Him, i.e. Tawheed al-Uloohiyyah.

“And in You alone do we seek assistance” contains the Oneness of Allaah in His Lordship, i.e. Tawheed ar-Ruboobiyyah.

[5] Guide us to the Straight Path
This verse consists of a refutation against the innovators.

As for the last two verses,[1] then from among its benefits is that Allaah mentions the (various) conditions of the people. Allaah has divided them into three categories: (1) Those whom Allaah has bestowed His Blessing on; (2) Those whom have gained Allaah’s Anger; and (3) Those who are astray.

Those who have gained Allaah’s Anger are the people who have knowledge but no actions.

Those who are astray are the people who perform worship but no knowledge with it.

Even though the reason why this verse was revealed was with regard to the Jews and the Christians, it applies to everyone that characterizes himself with these attributes.

The third category consists of those who are characterized with knowledge and action. They are the ones whom Allaah has bestowed His Blessing on.

Another of the benefits derived from this surah is that an individual is freeing himself from any power or might since he is the one who is having the blessings bestowed on him. This surah also presents a complete awareness of Allaah and negates all defects from Him, Blessed and Exalted. The surah also contains a person’s aware ness of his Lord and awareness of himself.

This is since if there is a Lord, then there must also be one who is governed. If there is one who grants mercy, then there must also be one who is shown mercy. If there is an owner, then there must be that which is owned. If there is a worshipper, then there must also be one that is worshipped. If there is one that is guided then there must be one that guides. If there is one who bestows blessings, then there must also be one who receives the blessings. If there is one who obtains anger, then there must also be one who is angry. And if there is one who is astray, then there must also be one who leads astray.

So this surah consists of the Oneness of Allaah in His Worship and Lordship and a negation of deficiencies from Allaah. It also consists of the definition and pillars of worship. And Allaah knows best.

Footnotes:

[1] Translator’s Note: Meaning: “The Path of those upon whom You bestowed Your Blessing. Not of those who have gained Your Anger nor of those who are astray.”

Here’s a nice worksheet which you and your kiddies can use to study Surah Al-Fatihah, insha-Allah. This is part one. Part two isn’t up yet.

Surah Al-Fatihah is the greatest Surah in the Quran, the like of which was never revealed before it. It’s also known as Umm al-Kitaab (Mother of the Book). We recite it at least 17 times a day, yet most of us have no clue how exquisite this Surah is.

So, let’s begin:

1) A Concise Interpretation of Surah Al-Fatihah by Dr. Saleh As-Saleh (rahimahullah).

2) Tafseer from Adwaa Al-Bayaan by Shaikh Muhammad Al-Ameen Ash-Shinqeetee (rahimahullah).

I love this one. He does the tafseer of the Quran using the Quran itself (the principle is that one part of the Quran explains another). This is the summarised version.

3) Tafseer from Tayseer Al-Kareem Ar-Rahman (which is nice and simple) by Shaikh Abdur Rahman As-Saadi (rahimahullah).

Shaikh As-Saadi also provides lessons that can be learnt from this surah.

4) Tafseer by Shaikh Ibn Uthaimeen (rahimahullah).

I tend to gobble up his books. He just has a knack for explaining things, masha-Allah.

5) The Spiritual Cure compiled by Abu Rumaysah.

Compiled from where, you ask? Well, just about all the comentaries out there!!! This is a published book, as a matter of fact. May Allah reward brother Abu Rumaysah immensely.