Al-Fatihah الفاتحة

1. In the Ism of Allah, the Raḥmān, the Raḥīm.  

2. All Ḥamd belongs to Allah, Rabb of the ‘Ālamīn.  

3. The Raḥmān; The Raḥīm.  

4. Absolute Ruler of the Day of Dīn.  

5. You alone we give ‘Ibādah to; your aid alone we seek in our effort. 

6. Lead us the clear and easy path, straight and free of deviation. 

7. The clear and easy path of those for whom you appointed ease and comfort.  Not the recipients of rage; nor the lost. 

Ism - The root of this word means elevation, height or the most prominent or topmost part  of anything. When used for characteristics or traits, it means the most prominent and best  quality of someone which is taken as his distinguishing feature. (MI V 2 : P 67) Allah has  many names. We begin our tasks with the Ism of Allah. It is a prayer seeking the help of Allah.  When Allah helps someone, there is no doubt of success since all perfect qualities and attributes  belong to Him. Instead of mentioning a specific name or attribute of Allah, we mention the  word Ism. Any of His traits can be invoked through the word Ism. Allah knows best how we can  succeed in our task at hand and in what way and what form. So instead of specifying, we just  mention the word Ism so that whatever is needed for us, Allah may provide, since He alone  knows best what is needed  

Allah - The name of God. There are two opinions on the meaning. One opinion is that the  name of God is not derived from any root and is the universal name of God. The second  opinion states that it does have an Arabic root origin. In light of the second opinion, the root  meaning is light, elevation and invisibility. (MI V 4 : P 6) The light in this root meaning is a  light whose sharpness, heat and intensity can be felt like the light of the sun. (MI V 4: P 6)  Everything regarding this root in the Quran refers to the one true God, Allah or to the false  gods when used in plural form, Aalihah. Ilahah, from the same root means worship. Hence,  Ilah means the one who is worshipped and some trace its root to (Aliha) which means to be  perplexed or confused (one cannot truly grasp God and His nature and hence gets confused)  and to seek protection in times of worry (MI V:4 P:6; LA). When the definite article “Al” is  attached to this root, it becomes the name of God, Allah. The definite article entails exclusivity,  soleness, perfection and completion. We mentioned the following meanings of this root:  • Light whose sharpness, heat and intensity is felt  

• Elevation  

• Invisibility  

• Object of Worship  

• Protection  

Allah is invisible to us, we cannot see Him, yet we can feel Him. We can experience Him in  our hearts. Just as the sharpness and heat of an intense light is felt, so can we feel the existence  of Allah and His works and His attributes. Allah, because of the use of the definite article, is the  only being who is to be worshipped. The only being who is above all (elevation). The only being  who is able to protect completely and whose protection is perfect (protection).  

Rahman - Before trying to explain the meanings of Rahman and Raheem, it is important to  note that there is vast disagreement among linguists and scholars regarding their meanings  and trying to find out the difference in their meanings is one of the most difficult subjects of  Quranic studies. Therefore, whatever I write here, there are bound to be scholars who disagree  with me.  

Rahman comes from the root Rahm which is the womb of the mother. The root meaning is  expansion and flexibility inside a soft and moist object such as the belly of a mother. (MI V:2 

P:776) The womb takes care of the child even at the cost of the mother’s health. Pregnancy and  childbirth cause immense longstanding harm and discomfort to the mother yet she loves the  child with no regard or care for it and would do anything for the child regardless. The basic  concept is of immense love, care and affection regardless of what has happened or has been  experienced . The love, care and affection of Allah for mankind and Jinn is being highlighted as  indicated by the usage of the word Alamein. Unlike the child, they cannot bring harm to Allah.  Instead, they disobey and break His commandments. Many even curse Him. Despite this, He  takes care of them as if they did not do it just as a mother takes care of a child as if she did not  receive any harm from it. The structure of the word Rahman, creates added dimension to this  love and care of Allah. This pattern implies an extremely strong, intense and overwhelming; yet  a temporary quality. The main disagreement is whether this pattern points to a temporary or  permanent attribute. In my opinion, it is definitely used for a temporal attribute as is evident  by its usage for other qualities (Such as its use to describe a person who is extremely angry;  extremely thirsty or extremely drunk and so on). This is also supported by the saying Ibn Abbas  that Rahman refers to the love and care of Allah in this world. The Rahmah of Allah is an  essential attribute of Allah. It is not temporary. This world is. Rahman refers to the Rahmah of  Allah in this temporary world only. This Rahmah is intense and overflowing as it extends both  to those who obey Him and to those who disobey Him alike. To summarize, Rahman refers to  the Rahmah of Allah in this world only, for the believers and disbelievers alike. Though one  may disobey Allah, He still takes care of him.  

Raheem - Raheem comes from the same root as the word Rahman; Rahm - the womb of a  mother. It is the difference in structure of these two words that creates different meanings. The  word Raheem has always come in the Quran in case of a specific occurrence of the Rahmah  (love and care) of Allah i.e; it is reserved for specific cases and events. (MI V:2 P:778) Raheem  refers to acts of Rahmah done in specific instances (Abu Hayyan - See his tafseer on the  Basmalah). Raheem is a Sifah - a permanent attribute - in contrast with the structure of the  word Rahman which implies something temporary. A Sifah is also an attribute which remains  constant. Ibn Abbas said this refers to the Rahmah of Allah in the hereafter. The hereafter is  eternal and the Rahmah of Allah will remain constant. The people of paradise, the recipients of  this Rahmah, will have the constant, eternal and permanent care and love of Allah. Allah, in  His Rahmah, will forgive them and do away with their sins. They will not taste his displeasure  or anything harmful. Allah will be pleased with them forever and ever. We can say that  Rahman refers to the Rahmah of Allah for both believers and disbelievers, and Raheem refers to  a special Rahmah of Allah for only the believers. In the Quran, this word has been used in cases  of specific acts of Rahmah, meaning that it is reserved only in special cases for specific people  and not everyone. Raheem therefore, refers to the Rahmah of Allah reserved only for the  believers in this world and on judgement day. Allah takes care of believers in a special way  reserved only for them. To summarize, Raheem refers to the Rahmah of Allah reserved only for  the believers. This Rahmah is eternal and constant. Present and active in this life and the  hereafter both. As for the disbelievers, they shall only have his Rahmah in this world and on  judgment day, they will be recipients of his justice as will be mentioned in verse 4. 

Ḥamd - This word was originally used for healthy and nourishing food. (MI V1 : P 493)  Healthy and nutritious food gives strength and contentment. The root meaning is strength,  contentment, satiation, gratitude and praise. (MI V:1 P:493- 494) This word is commonly  translated as praise and gratitude but they are only secondary meanings of the root. When one  provides strength or benefit to somebody, the natural reaction is to thank and praise him for  his help and so this word came to be commonly used in the meanings of praise and gratitude  but these are not the primary root meanings. It was originally used for nutritious and healthy  food and for contentment. It was said regarding someone who chose a certain place to reside or  stay at that he did Hamd of it, meaning he was satisfied with it as a residence or was happy to  stay in it. (MI V:1 P:494) Similiarly for shepherds who were content with a pasture for their  grazing animals since it contained enough grass for their animals to feed on. (MI V 1 : P 494)  When someone chooses something after careful consideration it means that he is pleased and  happy with it. In the context of this ayah, Ḥamd means all forms of pleasure and contentment,  physical and spiritual, along with strength and support in all things. The use of the definite  article with the word Hamd implies that All Ḥamd belongs to Allah but it also implies that this  Ḥamd is complete and perfect. True and complete inner peace and contentment is from Allah  alone.  

Rabb - The root meaning is to make something delicate and weak firm and solid. (MI V 2 :  P 737) The main usage of this root is in the meaning of purification and correction. For  example. this root was originally used for a very thick drink (called Murabba) from fruits  especially dates. This drink was heavily filtered of all impurities so that only the best and pure  part of the juice remained. (MI V 2 : P 737). This root is also used in bringing up children for  example as the parents take care of the child untill it reaches adulthood, being the source of its  correction and support. They bring up the child (who is weak and delicate) untill it becomes an  adult. (Firm and solid) When used for Allah, it means that Allah is the Master and caretaker of  all beings. Taking care of their needs, both physical and spiritual and bringing out the best in  them; being their source of strength and guidance. Taking care of them; moving them from  weakness to strength. This compliments the meaning of the word Hamd. All inner strength and  nourishment comes from Allah because He is the one and only true Rabb. The emphasis in this  Surah is enduring hardships for the sake of Allah as we will see. One needs strength (Hamd) to  be able to do so and Allah being their Rabb, is the one who provides it to them.  

‘Ālamīn - The central meaning of the root is indication and guidance - through something  elevated - towards a concept: direction, path, boundary, or something similar. (MI V 3 : P 531)  Ibn Abbas said ‘Ālamīn means mankind and Jinn and this seems to be the correct opinion. The  reason why they are called ‘Ālamīn is because through these two groups, God can be known.  They serve as evidence of His existence, power, wisdom and other attributes.(Zamakhshari - See  his tafseer on the ayah)  

Absolute Ruler - The word Mālik is translated as ‘Absolute Ruler.’ The root meaning is to  hold or grasp something completely and absolutely with great strength and firmness (MI V 4 :  P 2116). From this, this root was used in the meanings of possession and ownership. This root  was used to describe a king, as he holds power and dominion over his land and subjects. It is 

commonly translated as ‘owner’ but this ownership and control is thorough and complete.  Allah will be in possession of everything with complete and utter control, from the smallest of  details to the biggest.  

Dīn - The root meaning of this word is a loan that has a deadline to return it. (MI V 2 : P  685) Since a loan is paid back exactly as it is, this root came to be used in the meanings of  returning and giving someone exactly what is his or giving him exactly what he deserves. Exact;  like for like return; which is what justice is. The reason why Justice is a suitable and  appropriate translation of this word here is because of the previous verse which mentions the  Rahmah of Allah. Allah as stated in the Quran does not do injustice. “Your Rabb does not  wrong a single one!” (18:49) Allah is either Loving and caring or He is just. The ones who  receive his Rahmah enter His Paradise. Those who face His justice, repaid in kind for their  actions, will enter Hell. This is the meaning of the Hadith:  

“…He who is taken to account will be punished. ‘Aishah said “Does Allah not say  “ Then he will soon be reckoned with a very easy reckoning?”(84:8) The Prophet  replied: “That is only a presentation (of his actions), but whoever is argued to about his  actions, is destroyed.” (Sahih al Bukhari, Book 3, Hadith 45)  

Justice entails that one pays for what he did and is repaid like for like for his actions. The  people of Paradise will receive the Rahmah of Allah and hence, He will not do this to them. He  will only show them their actions and forgive them, not taking them to account for them.  

Ibadah - The central meaning of this root is severe and complete dedication and  confinement to something or someone that makes the doer soft and supple. (MI V:3 P:391) The  root also contains in it the concept of endurance and patience to achieve a greater and lasting  good in exchange for temporary suffering. For example, it was used for a plant which the  camels used to eat. This plant would increase milk and fat in them but its hot nature would  cause them to become thirsty. (MI V 3 : P 391) So in order to create more milk and fat in  them, they have to endure the thirst. Similiarly, it was used for a boat coated with tar. (MM)  This would prevent the boat from sinking, but it also made it ugly. Ibadah therefore, means  complete and utter dedication and obedience to Allah. This dedication to Allah is bound to  come with many difficulties and hardships in the shorter run but ultimately it would lead to  great benefit, comfort and bliss. This is absolutely central to the concept of obedience to Allah.  We will notice that the Quran at the beginning of the very next Surah, Baqarah, will emphasize  enduring hardships. Infact, the central theme of Baqarah is patience and endurance in the face  of difficulties and trials and this is the main criticism of the Jews in Baqarah that they are  incapable of bearing any suffering for Allah because of their intense love for this life and their  false doctrines in the Talmud. It will explain this in a beautiful parable in Ayah 19 of Baqarah.  It likens the Quran to a cloud raining down only beneficial rain but this cloud is also  accompanied by darkness when it covers the sky, by lightning strikes and by the terrifying  sound of thunderclaps. These symbolize the difficulties that accompany one who follows the  Quran. Even though the cloud only rains down beneficial rain, it is accompanied by these  undesirable things. But after all of this is over, only the benefits caused by the rain remain and the darkness lifts, the lightning strikes and thunderclaps are no more. In the very next Ayah,  Allah will mention the state of the hypocrites as ones who will obey Allah when going is easy  (when the lightning strikes and its light illuminates everything around them) and turn on their  heels when life becomes difficult (when the lightning goes away and it becomes dark). In the  next ayah, Allah will command people with Ibadah along with the words “ So you may have  Taqwa.” The root meaning of Taqwa is safety and protection. (MI V 4 : P 722) Hence we can  translate this as “So you may be safe.” Safe from what? From the ways of the hypocrites who  only obey Allah when the going is easy but when difficulties come, they turn on their back.  Basically commanding people to endure hardships that come with the Quran to achieve the  greater and lasting good. In light of this, this ayah of the Quran is profound:  

“That you give Ibadah to Me? This is the clear and easy path, straight and free of  deviation” (36:61)  

The path of God is described very simply yet eloquently in the Quran with just one word.  Ibadah. Submit to God and endure the temporary suffering that will inevitably come with it.  This suffering will go away. For as it is necessary for the cloud of only beneficial rain to be  accompanied by undesirable things, so is the case with submission to Allah. After all of this is  over, only the good will remain just as only the benefits caused by the rain will remain. This  devotion to God will also make one ‘soft’ and ‘supple’ or as we will see in the ayah to come, be  the source of ease, comfort and happiness. Patience is the sign of a believer. Patience and  endurance is what separates a believer from a hypocrite. Only he who loves Allah truly will  endure suffering in His path. These two verses of Surah Al Ankaboot summarize all of this  perfectly:  

“Did people assume they will be left alone for them saying “We believed” without  being put to Fitnah? We did put to Fitnah those before them so Allah, for certain, will  mark out the truthful and he, for certain, will mark out the liars.” (29: 2- 3)  

Fitnah literally refers to heating gold and silver to remove impurities, leaving behind only  the pure gold and silver. (MI V3 : P 627 - 628) From this comes the concept of undergoing  suffering (as if being burned by the fire like the gold) to become pure just as gold is purified.

Aid - There are many words for ‘help’ and ‘aid’ in the Quran. This word ‘Awn means  additional strength on top of already existing strength. (MI V 3 : P 533 - 534) When used in  this context, it means providing support and help to someone on a task he is already trying and  working on. The person is already spending his strength and energy on the task and when  someone comes and helps him in it, providing him additional strength on top of the strength  and effort he is already expending on it, it is called ‘Awn. (MI V3 : P 534) God helps those who  help themselves. When struck with pain and difficulties, we definitely need help from Allah. We  are to try and strive to be patient and to endure and obey Allah and His help will come, leading  to ease and comfort as will be mentioned in the coming ayah. 

This ayah employs what is called Taqdīm and Ta’khīr in Arabic. The normal way of saying  these words is “We give Ibadah to You “Na’budunaka” and we ask for Your aid in our effort  (Nasta’inuka). The pronoun that goes back to Allah is brought earlier than its normal place.  Taqdīm and Ta’khīr create the meaning of exclusivity. Meaning; we give Ibadah to You alone  and nobody else who and whatsoever and we ask for Your aid only and nobody else’s what and  whosoever in our effort. Hence how I translated it. The one who does not single out Allah in  Ibadah in any shape or form, or prays for help from beings and entities other than Allah, does  not fulfill the requirement of Ibadah and hence will not receive His help no matter how hard he  strives and as we will see, not receive any comfort or ease from Him in this life or the next.  

Clear and Easy Path - The word Ṣirāṭ is translated as ‘clear and easy path.’ The original  usage of this root was actually in the meaning of swallowing up of food very quickly. The root  meaning is of smooth and easy passage through a path which is clear and has no obstacles. (MI  V2 : P 998). When a road does not have any obstacles on it, the passenger can travel easily and  quickly on it. The traveler travels so quickly on it, it is almost as if he swallows up the road. So  a Siraat is a clear path which is free of obstacles, allowing a traveler to pass through it  smoothly and easily.  

Straight and free of deviation - The word Mustaqīm has been translated as ‘straight and  free of deviation.’ The root meaning is for something to be erected , upright and straight with  no deviation (MI V 4 : P 836). One form of this uprightness is Istiqāmah, which means absence  of physical crookedness, as well as steadfastness in keeping promises, or adhering to religious  teachings without deviating from their path. This is reflected in this ayah, which refers to a  path that has no crookedness or deviation. (MI V 4 : P 837)  

Ease and comfort - Ni‘am is translated as ease and comfort. The root meaning is softness,  smoothness and gentleness (MI V 4 : P 2225). Abu Hayyan said that it means ease and comfort  in life and hence this includes anything that brings this ease and comfort. (MI V 4 : P 2226),  (Abu Hayyan - See his commentary on the word in his tafseer of the ayah) It also means  happiness and when the used in a causal pattern, it means to provide happiness. (Abu Hayyan)  It is quite interesting that the result of Ibadah was literally softness and Ni‘am literally means  softness. Ibadah - submitting to Allah through thick and thin and enduring suffering in his  path - ultimately leads to comfort, ease and happiness.  

Given this, this ayah of the Qur’an is easy to understand:  

“ Among people is who serves Allah on an edge. If good comes to him, satisfied is he  with it; but if struck by Fitnah, he turns on his face. He lost the lowest one (worldly life)  and the next one. That indeed, is the clearest loss.” (22:11)  

If only he had remained patient and endured, he would have had comfort, ease and  happiness in life. Allah promises comfort and ease both in this life and the next one. By turning  back, he lost the blessings that he would have received in this world and because he betrayed  Allah, he loses the hereafter as well. 

Rage - Rage or anger is something enclosed inside whose effects and results display outside  on the persons face or via his actions. (MI V 3 : P 588) The wrath of Allah means firstly the  displeasure of Allah and secondly, that Allah will act against its recipients. He will display his  rage against them such that the recipients will experience its effects and consequences.  

The Lost - The root meaning of the word of which it is a translation of is to dissapear and  become hidden. (MI V 3 : P 296) It is as if these people have a taken a road that turns away  from the straight and upright path of Allah so much and have gone so far ahead on it, that the  one who is standing on Allahs path cannot even see them, signifying the extent of their error  and how far away from the truth they are.  

In the last phrase mentioning the recipients of rage and the lost, there is no pronoun that  goes back to Allah. The ayah does not say ‘the ones who received Your rage’ or the ones who got  lost from You or Your path. There is no mention of Allah. This is a style of the Quran and it  occurs throughout the book. See for example 72 : 10; where the name of God is not mentioned  and instead the passive form of the sentence is used with the word Sharr (an evil that has a  very sharp and deadly effect and spreads quickly yet with precision);{MI V2 : P1117 - 1118}  but the very next sentence is in active form and the name of God is mentioned with the word  Rashād (complete and sound correction, rectification or reformation); {MI V2 : P 802 - 804};  to show that Allah is not to be associated with Sharr but rather it is the result of peoples own  doing.; but He is associated with, and the cause of Rashād. In this ayah of Fatihah, it is to  show how distant and displeased Allah is with these people so much so that He is not to be  mentioned when they are mentioned.