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“Surah Al-Fatiha, A complete Guide of Life & Imam Askari”

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“Surah Al-Fatiha, A complete Guide of Life & Imam Askari”

Verses and meaning

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ۝١‎

[bi-smi-llāhi-r-raḥmāni-r-raḥīm(i)]
1 In the name of God, the Most Compassionate, Most Merciful.

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ۝٢‎

[al-ḥamdu li-llāhi rabbi-l-ʿālamīn(a)]
2 Praise be to God, Lord of the worlds—

ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ۝٣‎

[ar-raḥmāni-r-raḥīm(i)]
3 the Most Compassionate, Most Merciful,

[i] مَـٰلِكِ يَوْمِ ٱلدِّينِ ۝٤‎

[māliki yawmi-d-dīn(i)]
4 Owner of the Day of Judgement.

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ۝٥‎

[iyyāka naʿbudu wa-iyyāka nastaʿīn(u)]
5 You we worship and You we ask for help.

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ ۝٦‎

[ihdina-ṣ-ṣirāṭa-l-mustaqīm(a)]
6 Guide us to the straight path—

صِرَٰاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ ۝٧‎

[ṣirāṭa-llaḏīna anʿamta ʿalayhim ghayri-l-maḡḍūbi ʿalayhim wa-la-ḍ-ḍāllīn(a)]
7 the path of those You have favored, not those You are angry with or those who are astray.

Quotation of Imam Hassan Bin Ali (a.s):

Imam Hasan bin Ali (a.s.) has narrated that Amirul Momineen (a.s.) said: Bismillaahir Rahmaanir Raheem is a verse of Surah Fatiha which contains seven verses including Bismillaah, And I heard the Holy Prophet (S) say: “Allah told me:

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

And certainly We have given you seven of the oft-repeated (verses) and the grand Quran. Surah Hijr 15:87

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful. Surah Fatiha 1:1

“Bismillahir Rahmanir Raheem” (In the name of Allah, the Beneficent, the Merciful). This invocation is seen as a powerful way to seek Allah’s help and blessings in all endeavors. It’s described as a means to connect with Allah, acknowledging His mercy and seeking His assistance in every aspect of life.

The teachings highlight the importance of sincerity and realization. . when reciting these words. When faced with difficulties or anxiety, reciting “Bismillahir Rahmanir Raheem” with full awareness can lead to positive outcomes, either achieving the desired goal or receiving rewards in the Hereafter.

Furthermore, the discussion touches upon the profound nature of Surah Al-Fatiha (the Opening Chapter of the Quran), especially the verse “Alhamdu lillahi Rabbil ‘aalameen” (All praise is due to Allah, the Lord of the Worlds). This verse is explained to encompass gratitude for Allah’s countless blessings and recognition of His lordship over all creation.

The anecdotes shared, such as the story of the two kings and the importance of invoking Allah’s name before actions, illustrate the spiritual significance and practical benefits of connecting with Allah through these supplications.

In summary, these teachings emphasize the profound impact of starting every task with the remembrance and reliance on Allah, seeking His guidance and blessings in all endeavors.

Exegesis of Surah Fatiha: Verse 1:2

Regarding the Almighty’s words:

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

Imam Hasan Askari (a.s.) explained the significance of the verse “Alhamdu lillahi Rabbil ‘aalameen” (All praise is due to Allah, the Lord of the Worlds) by narrating the insights passed down through the Imams of the Ahlul Bayt. This verse signifies the comprehensive praise and gratitude owed to Allah for His countless blessings, which surpass human comprehension.

The phrase “All praise is due to Allah” encompasses all forms of praise and gratitude, acknowledging the vast and immeasurable bounties bestowed by Allah upon His creation. It’s a concise introduction to the limitless blessings of Allah, as the full extent of His favors is beyond human capacity to fully appreciate.

Regarding “Rabbil ‘aalameen” (the Lord of the Worlds), it denotes Allah’s sovereignty over all communities and creations, animate and inanimate. Allah is described as the Owner and Creator of all worlds, providing sustenance and managing every aspect of existence according to His divine wisdom and mercy.

Imam Ali (a.s.) further elaborated that Allah’s sustenance reaches every individual, known or unknown, irrespective of their deeds or actions. Provision is predestined (qadr), inexorably reaching each person regardless of their circumstances. The closeness of sustenance to every individual reflects Allah’s mercy and care for His creation.

Additionally, it’s emphasized that Allah’s mention of His servants in the holy books sent to earlier prophets is a sign of His favor and grace upon them. The followers of Prophet Muhammad (S) are singled out for their excellence and superiority, as affirmed by divine revelation.

The narrative also recounts a conversation between Allah and Prophet Musa (a.s.), where Allah underscores the superiority of Prophet Muhammad (S) and his nation over all other creations. This superiority extends to the companions and followers of Prophet Muhammad (S), including the Imams from his progeny.

In summary, the verse “Alhamdu lillahi Rabbil ‘aalameen” encapsulates profound gratitude to Allah for His countless bounties and signifies His lordship over all worlds. This understanding is deeply rooted in the teachings of the Ahlul Bayt, emphasizing the unique position and excellence granted to the Ummah of Prophet Muhammad (S) and his descendants.

Exegesis of Surah Fatiha: Verse 1:3

Almighty Allah’s words:

الرَّحْمَـٰنِ الرَّحِيمِ

The Beneficent, the Merciful.

Imam Hasan Askari (a.s.) expounded on the meanings of “Ar-Rahmaan” and “Ar-Raheem,” emphasizing the attributes of mercy and kindness embodied by Allah towards His creations, particularly believers. “Ar-Rahmaan” signifies Allah’s boundless kindness extended to all beings, continuously providing sustenance even to those who may forsake His obedience. On the other hand, “Ar-Raheem” highlights Allah’s exceptional mercy towards believers, making obedience easier for them and displaying leniency towards those who seek His guidance.

Imam Ali (a.s.) further elaborated on these concepts by underscoring Allah’s mercy towards believers by facilitating obedience and towards non-believers by providing sustenance and accepting their supplications with kindness.

Additionally, Imam Ali (a.s.) explained the concept of “Rahmaan” by illustrating Allah’s mercy in the provision of sustenance, even creating the means for nurturing infants through their mothers’ milk. He emphasized the importance of maintaining family ties (“Rahem”) as an expression of divine mercy, likening it to Allah’s kinship. Imam Ali (a.s.) emphasized that maintaining ties with relatives, especially those of the Prophet’s lineage, is of utmost importance and cutting off these ties is a grave sin.

Imam Ali (a.s.) highlighted the superiority of the rights of Prophet Muhammad (S) and his family over the rights of one’s biological parents, stressing that honoring the Prophet’s relatives is akin to honoring Allah Himself. He underscored that disrespect towards the Prophet’s lineage is a severe transgression.

In summary, Imam Ali (a.s.) emphasized the significance of Allah’s mercy (“Ar-Rahmaan” and “Ar-Raheem”) towards His creation and the importance of maintaining family ties, especially with the Prophet’s lineage, as an essential part of religious duty and divine mercy. Honoring and respecting the family of Prophet Muhammad (S) is considered a reflection of reverence towards Allah, and neglecting this duty is condemned as a serious offense.

Exegesis of Surah Fatiha: Verse 1:4

Regarding the Almighty’s words:

مَالِكِ يَوْمِ الدِّينِ

MAALIKI YAUMIDDEEN

Master of the Day of Judgment. Surah Fatiha 1:4

Imam Hasan Askari (a.s.) explained the phrase “Maaliki Yaumid-Deen” as signifying Allah’s sovereignty over the Day of Judgment. It signifies Allah’s absolute authority to initiate the Judgment Day, wherein every creature will be held accountable for their actions. Allah alone has the power to advance or delay that Day, and on that Day, He will be the ultimate Master, rendering judgments with absolute truth and justice. No oppressor will have any influence or authority on that Day, unlike the unjust rulers of this world.

Amirul Momineen (a.s.) elaborated on “Yaumid-Deen” as the Day of accountability, emphasizing the importance of self-reflection and accountability. He conveyed a teaching of the Holy Prophet (S) to his companions about wisdom and foolishness. The Prophet (S) described the wisest person as one who introspects and acts in accordance with what will benefit them in the afterlife. Conversely, the most foolish person is one who blindly follows their desires, hoping for divine fulfillment without sincere effort.

Imam Ali (a.s.) advised on how to take account of one’s conscience daily. He suggested reflecting on the deeds performed each day, questioning whether they were in remembrance of God, in service to fellow believers, or in the aid of those in need. This introspection involves acknowledging good deeds with gratitude to Allah and repenting for any wrongdoings, seeking forgiveness and resolving not to repeat them. By demonstrating love for Allah’s friends and enmity towards His enemies, one can receive divine mercy and forgiveness.

In essence, “Maaliki Yaumid-Deen” underscores Allah’s supreme authority over the Day of Judgment, while the teachings of Imam Hasan Askari (a.s.) and Amirul Momineen (a.s.) highlight the significance of personal accountability and introspection in preparing for the Hereafter. This self-assessment involves acknowledging one’s actions, repenting for shortcomings, and cultivating love for righteousness and enmity towards evil.

Exegesis of Surah Fatiha: Verse 1:5

Regarding the Almighty’s words:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

IYYAAKA NA’BUDU WA IYYAAKA NASTA’EEN

Thee do we serve and Thee do we beseech for help. Surah Fatiha 1:5

Imam Hasan Askari emphasized the significance of sincere worship and seeking help only from Allah in carrying out His commands and protecting oneself from evil influences. He urged believers to avoid hypocritical acts of worship done for show, which can lead to regret on the Day of Judgment.

Ali (a.s.) highlighted the plight of those who amass wealth for worldly gain, only to lose both worldly pleasures and the hereafter due to insincere intentions. He warned against valuing material wealth over spiritual duties, as it could lead to eternal regret.

Imam Ja’far Sadiq (a.s.) described the deep regret of those who accumulated wealth through hard work and charitable deeds but failed to recognize the importance of Ali (a.s.) and his rightful position in Islam. Such individuals, despite their apparent piety, would face punishment due to their denial of Ali’s authority.

These teachings emphasize the importance of sincerity in worship, recognizing the rightful leaders appointed by Allah, and avoiding hypocrisy and materialism. The verses and sayings stress that true obedience and righteousness come from acknowledging the Oneness of Allah and honoring His chosen representatives, particularly Ali and the Imams from his lineage, as integral to faith and salvation.

Exegesis of Surah Fatiha: Verse 1:6

Regarding the Almighty’s words:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

IHDINAS- SIRAATAL- MUSTAQEEM

Keep us on the right path. Surah Fatiha 1:6


Imam Hasan Askari (a.s.) interpreted the verse “Ihdinas-Siratal-Mustaqeem” (Guide us to the straight path) as a supplication for continuous divine guidance so that believers can remain obedient throughout their lives, both in this world and the Hereafter.

He explained that the straight path in this world is one devoid of excesses, defects, and falsehoods, leading towards truth and righteousness. The path in the Hereafter, on the other hand, leads directly to Paradise, ensuring that those who follow it will reach their ultimate destination without deviation towards Hell.

Imam Ja’far Sadiq (a.s.) elaborated further, stating that this verse is a plea for guidance towards the path that leads to Allah’s love and ultimately to Paradise. It’s a request to be safeguarded from the influence of personal desires and flawed opinions, which can lead to destruction and punishment.

He illustrated this with a story about observing someone admired for their knowledge, only to discover that this person was living hypocritically. This individual stole food from vendors but then gave it away as charity, believing they were earning good deeds. However, Imam Sadiq (a.s.) corrected this misinterpretation, citing verses that highlight the necessity of righteous actions and sincere intentions for deeds to be accepted by Allah.

Imam Sadiq (a.s.) emphasized the danger of drawing false conclusions from the Quran, as seen in the story of Ammar ibn Yasir’s martyrdom. Misinterpretations, lies, and false claims were condemned, with the assurance that those who sincerely support the Ahlul Bayt (the family of the Prophet) would be rewarded by Allah, even if they were unable to physically assist them.

He described how the angels respond to those who, unable to aid the Ahlul Bayt directly, curse their enemies out of love and loyalty. Such individuals receive divine mercy and are honored among Allah’s chosen servants.

In essence, these teachings underscore the importance of genuine faith, adherence to the straight path, and sincere devotion to the Ahlul Bayt, which are central to receiving divine guidance, mercy, and eventual salvation.

Exegesis of Surah Fatiha: Verse 1:7

Regarding the Almighty’s words:

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

SIRAAT AL-LADHEENA AN’AMTA ALAIHIM

The path of those upon whom Thou hast bestowed favors. Surah Fatiha 1:7

The passage discusses various sayings attributed to Islamic figures, including Imam Ali (a.s.), Imam Hasan Askari (a.s.), Imam Reza (a.s.), and others. It emphasizes the importance of adhering to the right path and avoiding those who incur Allah’s wrath and go astray. It highlights the necessity of worshiping Allah alone and not attributing divine qualities to anyone else, including Imam Ali (a.s.) or other revered figures. The passage also touches on the significance of Surah Fatiha (the Opening Chapter of the Quran) and its verses, detailing the blessings and rewards associated with reciting it. Overall, the text underscores the monotheistic principles of Islam and the importance of staying true to Allah’s teachings.

ٱلۡفَاتِحَةِ‎
Al-Fātiḥah
The Opening
ClassificationMeccan
PositionJuzʼ 1, Hizb 1
No. of verses7
No. of words25
No. of letters113 or 139

Imam Hasan Askari (a.s.) highlights that this verse signifies turning solely to Allah when all other hopes and means fade away, recognizing that He alone is worthy of worship and supplication.

Imam Ja’far Sadiq (a.s.) uses an analogy of a shipwreck to illustrate the desperate reliance on Allah in moments of crisis when all other rescuers fail, emphasizing His ultimate power and mercy

Imam Ali (a.s.) explains that forgetting to begin an action with “Bismillahir Rahmanir Raheem” (In the name of Allah, the Beneficent, the Merciful) can lead to difficulties, serving as a reminder to praise and seek forgiveness from Allah continuously.

References:

  1.  Jump up to:a b Tafsir Ibn Kathir 1:1
  2.  Ibn al-Hajjaj, Abul Hussain Muslim (2007). Sahih Muslim – 7 Volumes. Vol. 1. Darussalam. pp. 501–503. ISBN 978-9960991900.
  3.  Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. p. 25. ISBN 9781591440208. [The scholars] disagree over whether [Bismillah] is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning. […] The opinion that Bismillah is an Ayah of every Surah, except [At-Tawbah], was attributed to (the Companions) Ibn ‘Abbas, Ibn ‘Umar, Ibn Az-Zubayr, Abu Hurayrah and ‘Ali. This opinion was also attributed to the Tabi’in ‘Ata’, Tawus, Sa’id bin Jubayr, Makhul and Az-Zuhri. This is also the view of ‘Abdullah bin Al-Mubarak, Ash-Shaf i’i, Ahmad bin Hanbal, (in one report from him) Ishaq bin Rahwayh, and Abu ‘Ubayd Al-Qasim bin Salam. On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal.
  4.  Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 33–37. ISBN 9781591440208.
  5.  Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 30–33, 37. ISBN 9781591440208.
  6.  Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 39–42. ISBN 9781591440208.
  7.  Tafsir Ibn Kathir 1:2
  8.  Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 42–55. ISBN 9781591440208.
  9.  Asad, Muhammad. The Message of the Quran, Commentary on Surah Fatiha (PDF). pp. 23–24. Archived (PDF) from the original on 2019-11-26. Retrieved 2019-12-13. According to almost all the commentators, God’s “condemnation” (ghadab, lit., “wrath”) is synonymous with the evil consequences which man brings upon himself by wilfully rejecting God’s guidance and acting contrary to His injunctions. … As regards the two categories of people following a wrong course, some of the greatest Islamic thinkers (e.g. Al-Ghazali or, in recent times, Muhammad ‘Abduh) held the view that the people described as having incurred “God’s condemnation” – that is, having deprived themselves of His grace – are those who have become fully cognizant of God’s message and, having understood it, have rejected it; while by “those who go astray” are meant people whom the truth has either not reached at all, or to whom it has come in so garbled and corrupted a form as to make it difficult for them to recognize it as the truth (see ‘Abduh in Manar I, 68 ff.).
  10.  Ali, Abdullah Yusuf (2006). The Meaning of The Noble Qur’an, Commentary on al-Fatiha (PDF). p. 7. Archived from the original (PDF) on 2017-03-12. …those who are in the darkness of Wrath and those who stray? The first are those who deliberately break God’s law; the second those who stray out of carelessness or negligence. Both are responsible for their own acts or omissions. In opposition to both are the people who are in the light of God’s Grace: for His Grace not only protects them from active wrong … but also from straying into paths of temptation or carelessness. The negative gair should be construed as applying not to the way, but as describing men protected from two dangers by God’s Grace.
  11.  Shafi, Muhammad. Ma’ariful Qur’an. pp. 78–79. Archived from the original on 2020-07-18. Retrieved 2019-12-13.
  12.  Tafsir al-Kabir, al-Razi, التفسير الكبير, Tafsir Surah al-Fatiha.
  13.  Al-Kashshaaf, Al-Zamakhshari, الكشاف, Commentary on surah al-Fatiha.
  14.  Jump up to:a b c Maududi, Sayyid Abul Ala. Tafhim Al Quran. Archived from the original on 2013-07-28. Retrieved 2013-06-17.
  15.  “Corpus Coranicum: Commentary on the Quran. Chronologisch-literaturwissenschaftlicher Kommentar zum Koran, hg. von der Berlin-Brandenburgischen Akademie der Wissenschaften durch Angelika Neuwirth unter Mitarbeit von Ali Aghaei und Tolou Khademalsharieh, unter Heranziehung von Übersetzungen von Nicolai Sinai”. 15 November 2021. Das anaphorische ʾiyyāka (V. 6) betont die Exklusivität des Angerufenen, der anders als im Fall der paganen mušrikūn, die Gott zwar in extremen Situationen um Hilfe rufen, ihm aber nicht dienen, vgl. Q 17:67, Adressat sowohl von Hilferufen als auch von Gottesdienst ist. An diese im Zentrum stehende Affirmation der Alleinverehrung Gottes schließt die Bitte um Rechtleitung an (V. 7). Der hier erhoffte ‚gerade Weg’ soll demjenigen der bereits von Gott mit Huld bedachten Vorläufern folgen. Sie werden nicht explizit gemacht und dürften zur Zeit der Entstehung der fātiḥa auch unbestimmt intendiert sein. Erst später – mit der Herausbildung von Kollektivbildern – ließen sich die Zielgruppen ex silentio erschließen
  16.  Leaman, Oliver (2006). Leaman, Oliver (ed.). The Qur’an: an Encyclopedia. Routledge. p. 614. ISBN 0-415-32639-7. Archived from the original on 2021-03-28. Retrieved 2020-11-05. The Prophet interpreted those who incurred God’s wrath as the Jews and the misguided as the Christians.
  17.  Ayoub, Mahmoud M. (January 1984). The Qur’an and Its Interpreters: v.1: Vol 1. State University of New York Press. p. 49. ISBN 978-0873957274. Archived from the original on 2021-03-28. Retrieved 2020-11-05. Most commentators have included the Jews among those who have “incurred” divine wrath and the Christians among those who have “gone astray”.(Tabari, I, pp. 185-195; Zamakhshari, I, p. 71)
  18.  Tafsir Ibn Kathir 1:7
  19.  Al-Amin Ash-Shanqit, Muhammad (10 October 2012). “Tafsir of Chapter 001: Surah al-Fatihah (The Opening)”. Sunnah Online. Archived from the original on 31 May 2019. Retrieved 24 January 2020.
  20.  Al Kindari, Fahad (6 June 2007). The greatest recitation of Surat al-Fatiha. Sweden Dawah Media Production (on behalf of High Quality & I-Media); LatinAutor – Warner Chappell. Archived from the original on 2021-11-17. Retrieved 20 December 2019. The saying of the Exalted, ‘not the Path of those who have earned Your Anger, nor of those that went astray’: the majority of the scholars of tafseer said that ‘those who have earned Your Anger’ are the Jews, and ‘those that went astray’ are the Christians, and there is the hadeeth of the Messenger of God (SAW) reported from Adee bin Haatim (RA) concerning this. And the Jews and the Christians even though both of them are misguided and both of them have God’s Anger on them – the Anger is specified to the Jews, even though the Christians share this with them because the Jews knew the truth and rejected it and deliberately came with falsehood, so the Anger (of God being upon them) was the description most befitting them. And the Christians were ignorant, not knowing the truth, so misguidance was the description most befitting them. So with this the saying of God,they have drawn on themselves anger upon anger’ (2:90) clarifies that the Jews are those that ‘have earned your Anger’. And likewise His sayings, ‘Say: shall I inform you of something worse than that, regarding the recompense from God: those (Jews) who incurred the Curse of God and His Anger’ (5:60)
  21.  “Surah Al-Fatihah, Chapter 1”. al-islam.org. 23 January 2014. Archived from the original on 8 December 2019. Retrieved 11 December 2019. Some of the commentators believe that / dallin / ‘those gone astray’ refers to the misguided of the Christians; and / maqdubi ‘alayhim / ‘those inflicted with His Wrath’ refers to the misguided of the Jews.
  22.  al-Jalalayn. “The Tasfirs”. altafsir.com. Archived from the original on 4 September 2019. Retrieved 7 February 2020.
  23.  Abdul-Rahman, Muhammad Saed (2009). The meaning and explanation of the glorious Qur’an, 2nd Edition, Volume 1. MSA Publication Limited. ISBN 978-1-86179-643-1.
  24.  Hilali-Khan (2020). “Interpretation of the meanings of the Noble Quran – Surah 1”. King Fahd Complex for the Printing of the Holy Quran.
  25.  Ahmad, Mirza Bahir Ud-Din (1988). The Quran with English Translation and Commentary. Islam International Publications Ltd. p. 1. ISBN 1-85372-045-3.
  26.  Joseph E. B. Lumbard “Commentary on Sūrat al-Fātiḥah”, The Study of the Quran. ed. Seyyed Hossein Nasr, Caner Dagli, Maria Dakake, Joseph Lumbard, Muhammad Rustom (San Francisco: Harper One, 2015), p. 3.
  27. Sunan an-Nasa’i 914
  28.  Abu al-Qasim al-Khoei. Al-Bayan Fi Tafsir al-Quran. p. 446.
  29.  Joseph E. B. Lumbard, “Introduction to Sūrat al-Fātiḥah”, The Study Quran. ed. Seyyed Hossein Nasr, Caner Dagli, Maria Dakake, Joseph Lumbard, Muhammad Rustom (San Francisco: Harper One, 2015), p. 3.
  30.  Jump up to:a b Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 7–8. ISBN 9781591440208.
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