Analysis The Wonderful Significance of Surah Al-Fatihah
Surah Al-Fatihah
(The Opening)
No.1 (7 Verses)
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ
الرَّحْمـنِ الرَّحِيمِ
مَالِكِ يَوْمِ الدِّينِ
إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
اهدِنَــــا الصِّرَاطَ المُستَقِيمَ
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
1. “In The Name of Allah, The Beneficent, The Merciful.”
2. “(All) praise is (only) Allah’s, the Lord of the Worlds.”
3. “The Beneficent, The Merciful.”
4. “Master of the Day of Judgement.”
5. “Thee (alone) do we worship and of Thee (only) do we seek help.”
6. “Guide us (O’ Lord) on the Straight Path.”
7. “The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray.”
Surah Al-Fatiha, Verse 1
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
In the Name of Allah, The Beneficent, The Merciful
The phrase “In the Name of Allah, The Beneficent, The Merciful” (bism-il-lah-ir-rahman-ir-rahim) holds a pivotal place in Islamic tradition, marking the beginning of the Qur’an and appearing at the start of every Surah except Surah At-Taubah (Surah 9). This invocation underscores the Qur’an’s purpose as a divine guide, as articulated in Surah Al-Maidah (5:15-16), which speaks of the Qur’an as a light and a clear book from Allah guiding believers to peace and safety. This guiding principle begins with Allah’s holy name, emphasizing its foundational role.
The Unique Tone of Surah Al-Fatihah
Surah Al-Fatihah, also known as “The Opening,” possesses a distinct tone and style within the Qur’an. Unlike other Surahs that contain Allah’s instructions, commands, and admonishments, Al-Fatihah is a supplication taught by Allah for His servants to directly address Him. This intimate and direct manner of communication reflects a unique aspect of this Surah, making it a profound spiritual invocation.
Al-Fatihah: The Essence of the Qur’an
The Prophet Muhammad (S) emphasized the unparalleled significance of Surah Al-Fatihah, stating that no similar Surah was revealed in any previous scriptures, including the Torah, the Gospel, and the Psalms. Known as Umm-ul-Kitab (The Mother of the Book), Al-Fatihah encapsulates the essence of the Qur’an. It touches upon key theological concepts such as the Unity of the Divine Essence, Attributes, Acts, and Worship, making it a microcosm of the entire Qur’anic message.
The Centrality of Bismillah
The phrase “bism-il-lah-ir-rahman-ir-rahim” is not just an introduction but a profound declaration that every action should begin with Allah’s name. This invocation signifies seeking Allah’s guidance and blessings, ensuring the purity and success of one’s actions. The Prophet (S) highlighted the importance of beginning any significant work with this phrase, indicating that neglecting it renders the work incomplete.
The Comprehensive Name of Allah
The term ‘Allah’ in “bism-il-llah” is the most comprehensive name of God, encompassing all His attributes. Other names like The Forgiving (Al-Ghafur), The All-Knowing (Al-‘Alim), and The Creator (Al-Khaliq) highlight specific attributes, but ‘Allah’ represents the totality of divine qualities. This universality is why the term ‘Allah’ is central to the declaration of faith in Islam, distinguishing it from other religious terminologies.
The Dual Mercy: Ar-Rahman and Ar-Rahim
The adjectives ‘ar-Rahman’ (The Beneficent) and ‘ar-Rahim’ (The Merciful) both derive from ‘rahman’ (mercy). ‘Ar-Rahman’ refers to Allah’s general mercy bestowed upon all creation, while ‘ar-Rahim’ denotes His specific mercy reserved for believers. This dual aspect of mercy underscores Allah’s all-encompassing compassion and the special grace He bestows upon the faithful.
The Importance of Recitation
The frequent emphasis on reciting Surah Al-Fatihah in Islamic tradition underscores its immense importance. The Prophet (S) noted that reciting Al-Fatihah is equivalent to reading two-thirds of the Qur’an, highlighting its comprehensive nature. This Surah, with its seven oft-repeated verses, is considered equal to the entire Qur’an in spiritual significance.
Surah Al-Fatihah as a Divine Treasure
Surah Al-Fatihah is not only a spiritual guide but also a divine treasure bestowed upon the Prophet (S). According to tradition, it is among the dearest items in the treasures of Allah’s Throne (Arsh). The Surah’s profound significance is further emphasized by its multiple titles, including Fatihat-ul-Kitab (The Opening of the Book), Umm-ul-Qur’an (The Mother of the Qur’an), and Sab’-ul-Mathani (The Seven Oft-Repeated Verses).
Surah Al-Fatiha, Verse 2
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
- “(All) praise is (only) Allah’s, the Lord of the Worlds”
The World is full of His Mercy Following the invocation /bismillah-ir-Rahman-ir-Rahim/, we are immediately reminded of our duty to acknowledge the Great Creator and Sustainer of the universe and His boundless bounties that encompass us. This acknowledgment serves as both a guide to recognizing the presence of Divine Providence and a motive for expressing our servitude and worship.
This acknowledgment is essential because humans, by their very nature, desire to express gratitude upon receiving a gift. This innate quality prompts individuals to seek the giver to show thankfulness. This concept of expressing gratitude to the Benefactor is a fundamental theological motive rooted in human nature and reason.
Additionally, this acknowledgment guides us the understanding the Lord and His bounties. Studying the wonders of creation, especially the bounties related to human life, leads us directly to the recognition of the Originator.
Thus, Surah Al-Fatiha begins with: “(All) praise is (only) Allah’s, the Lord of the Worlds.” This verse emphasizes both the Unity of Divine Essence and the Unity of Divine Attributes and Acts. By referring to Allah as the “Lord of the Worlds,” the verse explains why all praise is due to Him—because He is the Sustainer of all existence.
This characteristic of Allah is echoed elsewhere in the Qur’an. For instance, Surah As-Sajdah (32:7) states, “He Who has made everything which He has created most good,” and Surah Hud (11:6) says, “There is no moving creature on the earth but its sustenance depends on Allah.” The term /al-hamad/ (praise) in this verse indicates that Allah’s creation of all bounties is by His choice and will.
Interestingly, the phrase “(All) praise is (only) Allah’s” is not only used at the beginning of affairs but also as a conclusion. For instance, Surah Yunus (10:10) describes the good-doers in Heaven concluding their prayers with, “Surely, the Praise is Allah’s, the Lord of the Worlds!”
The virtue of the Verse A narration from Imam al-Sadiq (as) quotes the Prophet (S) saying that when a believer recites “The Praise is (only) Allah’s, the Lord of the Worlds” sincerely, the angels find it impossible to record its full reward, as its true merit is beyond human comprehension. Allah Himself bestows the reward appropriate to His glory.
The word /rabb/ (Lord) signifies an owner who nurtures and sustains. Applied absolutely, it refers only to Allah. The term /alamin/ (worlds) is the plural of /alam/ (world) and can refer to various groups of creatures, times, or places. For example, “the world of Man,” “the world of animals,” and “the world of plants.” Hence, /alamin/ broadly refers to the universe. While it often means “peoples” in the Qur’an, it can also encompass all creation, as noted in Surah Al-Jathiyah (45:36) and Surah Ash-Shu’ara (26:23-24).
Commentary from Imam Ali (as) suggests that /rabb-il-alamin/ encompasses all creation, animate and inanimate. Although Man is a central point among these creations, and other creatures are dependent on him, the broader meaning of /alamin/ reflects the vastness of Allah’s dominion.
Surah Al-Fatiha, Verse 3
الرَّحْمـنِ الرَّحِيمِ
- “The Beneficent, The Merciful.”
The attributes /ar-Rahman/ (the Beneficent) and /ar-Rahim/ (the Merciful) emphasize Allah’s most significant qualities. Repeated at least 30 times daily in prayers, these attributes teach us to embody mercy in our lives. Unlike the historical cruelty of slave owners, Allah’s mercy is boundless, forgiving repentant servants, as illustrated in Surah Az-Zumar (39:53).
Surah Al-Fatiha, Verse 4
مَالِكِ يَوْمِ الدِّينِ
- “Master of the Day of Judgement.”
‘Faith in the Resurrection’, the Second Principle This verse highlights the second fundamental principle of Islam, belief in the Resurrection and the Hereafter. It underscores Allah’s sovereignty and ownership over everything on the Day of Judgement when all beings will face His ultimate authority and justice. Unlike human ownership, Allah’s ownership is absolute and real, stemming from His role as Creator and Sustainer.
Although Allah is the Lord of this world, His ownership manifests more clearly in the Hereafter, where all material ties are severed, and His command prevails entirely. This understanding combats disbelief in the Hereafter and emphasizes that ultimate justice and recompense are in Allah’s hands.
Faith in the Hereafter is crucial for moral integrity, as it instills a sense of accountability. The Qur’an repeatedly emphasizes this principle, ensuring believers remain conscious of their actions’ consequences.
By stressing Allah’s ownership of the Day of Judgement, the verse also responds to those who question His dominion over both worlds, clarifying that His authority is comprehensive and all-encompassing. This belief in divine justice and accountability forms the foundation for ethical behavior and societal harmony in Islam.
Commentary on Surah Al-Fatiha, Verse 5:
إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
“Thee (alone) do we worship and of Thee (only) do we seek help.”
In this verse, the transition from praise to direct supplication occurs, reflecting a servant’s acknowledgment of dependence on Allah. The verse signifies the beginning of a plea from the servant to Allah, requesting fulfillment of needs and guidance.
1. The Servant’s Plea
The tone changes from the preceding verses which praised Allah and affirmed His attributes and unity. Now, the servant, with a firm foundation of belief, directly addresses Allah, acknowledging worship and seeking assistance only from Him.
2. Unity in Worship and Acts
The verse emphasizes two key concepts:
- Unity of Worship: Acknowledging that no one else is worthy of worship except Allah. This implies complete obedience to His commands and laws, avoiding any form of servitude other than Him.
- Unity of Acts: Recognizing Allah as the only real author of all causes in the world. This belief doesn’t negate the natural causes but asserts that their effects are ultimately under Allah’s command.
3. Exclusiveness of Reliance on Allah
The grammatical structure of the verse, where the object precedes the verb, indicates exclusiveness. It underscores that even in worship, help from Allah is necessary to avoid self-conceit, deviation, or hypocrisy.
4. The Social Aspect of Worship
The use of plural pronouns “we” indicates that worship, especially prayer, is inherently communal. This emphasizes the collective aspect of Islamic worship, where individual acts of worship are important but communal worship holds a higher significance.
5. Confronting Worldly Forces with Allah’s Help
The verse teaches that in the face of various challenges, believers should seek refuge in Allah. This daily recitation reminds believers of their dependence on Allah for success and protection against misguidance and tyranny.
Commentary on Surah Al-Fatiha, Verse 6:
اهدِنَــــا الصِّرَاطَ المُستَقِيمَ
“Guide us (O’ Lord) on the Straight Path.”
1. Request for Guidance
After affirming worship and seeking help from Allah, the servant requests guidance on the ‘Straight Path.’ This path is understood as the route of righteousness, justice, faith, and good deeds.
2. Continuous Need for Guidance
Despite being believers, humans can deviate due to inherent weaknesses. Thus, the need for constant guidance is emphasized. The ‘Straight Path’ also encompasses multiple stages of spiritual growth, and every believer seeks to ascend to higher levels.
3. Misconceptions about Guidance
The constant request for guidance isn’t because one is misguided but acknowledges the perpetual potential for deviation. Even prophets and sinless individuals seek higher guidance, reflecting an ongoing journey to perfection.
4. The Meaning of the ‘Straight Path’
The ‘Straight Path’ is defined by theistic belief, the religion of truth, and adherence to divine commands. It is the singular, most direct route to spiritual connection with Allah, free from deviations.
Commentary on Surah Al-Fatiha, Verse 7:
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
“The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray.”
1. Identifying the Blessed Path
The verse clarifies that the ‘Straight Path’ is the one followed by those who received Allah’s bounties, including prophets, the sincere, the witnesses, and the righteous.
2. Avoiding Deviated Paths
Two groups are highlighted as examples to avoid:
- Those Inflicted with Wrath: These are individuals who knowingly and obstinately reject Allah’s guidance and engage in actions deserving of His wrath.
- Those Gone Astray: These individuals, although not necessarily defiant, have deviated from the correct path due to misguidance.
3. Community of the Blessed
The blessed path is associated with a community characterized by true faith and righteous actions. The verse serves as a plea to be among this community, avoiding paths leading to divine wrath or misguidance.
Summary:
Surah Al-Fatiha serves as a comprehensive prayer summarizing essential Islamic beliefs: praise of Allah, acknowledgment of His sovereignty, seeking His help, and requesting guidance on the righteous path while avoiding deviation. The communal aspect of worship and the continuous need for divine assistance are underscored throughout the verses, reflecting a holistic approach to faith and practice in Islam.
The Qur’an Encapsulates The Essence of Islamic Theology and Spirituality.
Surah Al-Fatihah holds a unique and revered position in the Qur’an, encapsulating the essence of Islamic theology and spirituality. Its opening phrase, “bism-il-lah-ir-rahman-ir-rahim,” is a profound declaration that underscores the importance of invoking Allah’s name at the beginning of all actions. The Surah’s comprehensive nature, encompassing fundamental theological concepts and its unique style of direct supplication to Allah, makes it an essential and profound component of the Qur’anic revelation. Its recitation is a cornerstone of Islamic practice, reflecting its unparalleled significance in guiding believers toward divine wisdom and mercy.
Internal Links:
Majma-ul-Bayan, vol. 1, p
2. Makhzan-ul-‘Irfan, vol. 1, p. 28 & Masabih-ul-Anwar vol. 1, p. 435
3. Manhajus Sadiqin, vol. 1, p. 90
4. Surah Al-Hijr. No.15. verse 87
5. Al-Burhan Fi Tafsir-il-Qur’an, vol. one, p. 21; & Atyab-ul-Bayan, vol. 1, p. 83
6. Majma’-ul-Bayan, vol. one, p. 17.
7. Rauh-ul-Jinan, Abul-Futuh Razi; , vol. one, p. 16
8. Bihar-ul-Anwar, vol. 76, chapter 58, p. 305 (according Tafsir Al-Bayan’, vol. one, p. 461)
9. Bihar-ul-Anwar, vol. 76, chapter 58
10 .Majma’-ul-Bayan, vol. 1, p. 18
11. Ibid
12. Al-Mahasin by Barghi p. 40 & Bihar-ul-Anwar, vol. 92, p. 234
13. Tafsir-us- Safi, vol. 1, p. 70 & Al-Mizan, vol. 1, p. 26 (Persian version)
14. Surah Al-Alaq No. 96. verse 1
15. Surah Hud No. 11 verse 41
16. Surah An- Naml No.27, verse 30
17. The phrase / bism-il-lah / is used as a contraction of / bism-il-lah-ir-rahman-ir-rahim /.
18. Makhzan-ul-‘Irfan, vol. 1, p. 28
19. Al-Kafi, vol. 3, p. 312
20. Al-Itqan, vol. 1, p. 136
21. Atyab-ul-Bayan, vol. 1, p. 92
22. Kafi, Tauhid by Saduq, and Ma’ani-yul-Akhbar, (according to Almizan ).
23. Majma’-ul-Bayan, vol. 1, p. 21
24. Ma’ani-ul-Akhbar, p. 32, tradition 8; and Tafsir Furat-ul-Kufi; vol. 1, p. 52
25. Al-Manar , vol. 1, p. 51
26. Nur-uth-Thaqalayn, vol. 1, p. 17
27. From the collection of Poems of Amir-ul-Mu’mineen Ali-ibn Abi Talib (as), p. 175
28. Nur-uth-Thaqalayn. , vol. 1, p. 19
29. Majma’-ul-Bayan. vol. 1, p. 24; &, Manhaj-us-Sadiqin, vol. 1, p. 24
30. Bihar-ul-Anwar, vol. 72, p. 186
31. Kanz-ul-‘Ummal, vol. 4, p. 36 (taken from Tafsir-i-Baqawi, and ‘Amal-ul-Youm wal-Laylah)
32. Minhaj-us-Sadiqin, Comentary, vol. 1, p. 114
33. Bihar-ul-Anwar, vol. 2, p. 254; and. Tafsir us-Safi. vol. 1, p. 72
34. Ma’ani-ul-Akhbar, p. 484
35. Nur-uth-Thaqalayn, vol. 1, p. 20, tradition 86
36. Ibid, p. 21, tradition 88
37. Ibid, tradition 89
38. Ibid, tradition 94
39. Bihar-ul-Anwar, vol. 24, p. 16 & Manhaj-us-Sadiqin, vol. 1, p. 116
40. Bihar-ul-Anwar, vol. 23, p. 124, tradition 50
41. Ihqaq-ul-Haqq, vol. 9, pp. 309- 375
42. Tafsir-us- Safi, vol. 1, p. 74
43. Ma’ani-ul-Akhbar, p. 32, tradition 8; and, Tafsir Furat-ul-Kufi: vol. 1, p. 52
Bibliography:
- David James (1988). Qur’ans of the Mamluks. London: Alexandria Press. ISBN 9780500973677.
External links:
- Text of Surah al-Fatiha with multiple available translations
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