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This article is about the surah of the Qur'an. For the LGBT Muslim organization, see Al-Fatiha Foundation.
Surah 1 of the Quran
الفاتحة‎
Al-Fātihah
The Opening
ClassificationMeccan
Other namessee Alternate names
PositionJuzʼ 1
No. of verses7
No. of words29
No. of letters139

Sura Al-Fatiha (Template:Lang-ar), (Sūratul-Fātihah, "The Opener") is the first chapter of the Qur'an. Its seven verses are a prayer for Allah's guidance, and stress Its Lordship and Mercy. This chapter has an essential role in Salaatu Allah (prayer of God); Muslims recite the Surah Al-Fatiha at least seventeen times a day, at the start of each unit of prayer.

Interpretation

Muslims believe that the Qur'an is a revelation given in Arabic from God. Translations into other languages are considered to be merely superficial "interpretations" of the meanings and not authentic versions, the word of God, of the Qur'an. In addition the term bismillah herrahmanirahim is actually the first verse of Al-fatiha as often it would be a pre-saying to the surahs.

Arabic: 1.1 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم

1:2 الْحَمْدُ للّهِ رَبِّ الْعَالَمِين

1:3 الرَّحمـنِ الرَّحِيم

1:4 مَـالِكِ يَوْمِ الدِّين

1:5 إِيَّاك نَعْبُدُ وإِيَّاكَ نَسْتَعِين

1:6 اهدِنَــــا الصِّرَاطَ المُستَقِيمَ

1:7 صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّين

Transliteration:

Al-Fatiha | 7 verses | The Opening | سورة الفاتحة Sura #1 | Makkah

Bismillāhi r-raḥmāni r-raḥīm
Al ḥamdu lillāhi rabbi l-'ālamīn
Ar raḥmāni r-raḥīm
Māliki yawmi d-dīn
Iyyāka na'budu wa iyyāka nasta'īn
Ihdinā ṣ-ṣirāṭ al-mustaqīm
Ṣirāṭ al-laḏīna an'amta 'alayhim ġayril maġḍūbi 'alayhim walāḍ ḍāllīn

Translation: [Quran 1:1].

In the name of God, the Compassionate, the Merciful
Praise be to God, the Lord of the worlds
The Compassionate, the Merciful
Master of the Day of Judgment
You alone do we worship, and you alone do we ask for help
Guide us to the straight path
The path of those whom you have blessed, not those who have deserved wrath, nor the misguided.

Notes

Below is the closest translation from Arabic to English: 1. In the Name of ALLAH 1, the Most Merciful 2, the Most Compassionate 3. 2. All praise be to ALLAH, the Lord 4 of the worlds 5, the All-Merciful, the All-Compassionate. 6 4. Master 7 of the day of justice. 8

5. You only do we serve 9 and You alone do we ask for help.

6. Guide us on the straight path. 10 7. The path of those whom You have blessed, 11 no wrath rests upon them and they do not go astray.12

Notes: The Absolute Divine Being (who exists necessarily by Himself) is called "ALLAH", expressing all attributes of perfection. This word is often translated as "God". But, "God" is a translation of the Latin "Deus" and the Greek "Theos". In the Torah however, the name of the Absolute Being is "YHVH ALHYM" (Jahweh Elohîm). The first word "YHVH" reflecting the ineffable transcendent essence of the Absolute Being and "ALHYM" the various Divine energies, manifestations or the Presences of the Divine (cf. the "shekinah" in the qabalah). In the Alexandrian Septuagint, the plural "Elohîm" was translated as the singular "Theos" (Deus, God). Because of this confusion, "ALLAH" is better not rendered as "God", for this diminishes the radical theological departure from the biblical tradition heralded by this all-comprehensive Divine Name. In this redaction, this supreme word is left untouched. A good approximation would have been the literal, i.e. "Thee God" (however, the "al" before "ilah" is inseparable from it). Before the Qur'an, the tribal Arabs adhered to a henotheism in which 360 deities (one for each day) were worshipped, headed by a supreme deity allowing the others next to it (cf. the Ancient Egyptian system). But, there was no idol with the name "ALLAH". The Qur'an showed that ALLAH can have no other next to Him and this declaration of unity ("shahadah") is the essence of the Islamic doctrine.

The phrase "in the Name of ALLAH" (the "bismillah") is placed before all sûras except one (sûra 9). Only in the Opening is it counted as a verse. It is used by Muslims before all important actions.

2 the Merciful :

Mercy (rahmân) is the Divine Name expressing the manifestation of everything. It is associated with the command : "Be !". The Name "ar-Rahman" is also used as a proper name applicable only to the Absolute Divine Being, and used in the Qur'an as an alternative for ALLAH (cf. sûra 17). One should realize that the generative command encompasses every thing (good as well as evil).

3 the Compassionate :

Compassion (rahîm) is the Divine Name expressing the Mercy that comes after its manifestation in the creation of the world, i.e. in the consequences of the deeds of the human being. So, Mercy is manifested before the human being comes into existence, namely in the creation of things necessary for his life here and so they exist without any human being having deserved them. Compassion however, manifests when he has done something to deserve Divine favor. Divine Generosity is witnessed in Mercy. His Compassion is evidenced as constant favor for the good done. Mercy is cosmological. Compassion is anthropological. The connection suggests that the human being is essential to make the cosmos aware of itself. Compassion is associated with the prescriptive command, i.e. the Divine Wish that humans should walk the Straight Path. This is not implied in the Divine Will, which engenders both the straight and the crooked. In Sufism, Mercy is the Divine Will engendering the cosmos, whereas Compassion is the response of the human being, i.e. the ability to "return" to the origin of all by doing good. Without the perfected human, the cosmos would come to an end, for only the human being can stop praising his Creator and defile himself. Indeed, the other creatures are always in the natural state of praise the Creator fashioned them in and hence can never deviate from the Straight Path.

4 Lord :

The Divine Name "Lord" (Rabb) conveys not only the idea of bringing-up or nourishment, but also that of regulating, completing and accomplishing. The evolution of the crudest to the highest perfection is implied. To make things go from one condition after another until completion is realized, is the work of the Lord. In Sufism, the Lord is said to be interdependent with His servant (for a "Lord" without a "servant" is pointless). Each servant has his/her "Lord", i.e. the power of Divine bringing-up limited by the capacities of the servant to receive (cf. the water of life taking the color of the glass in which it is poured). This Name conveys a Divine activity which allows every creature, but in particular the human, to evolve according to the Divine Wish. So we are not only called to the Straight Path, but will also be fostered, regulated & completed if our Compassion is at work (i.e. if we return the call of Mercy present in all of creation). Not without surprise, "Rabb" has also been translated as "father", but its connotations are too limited. The "Lord" is far grander and nobler, and also always keeps the distance with His servant. In Sufism, the perfected servant annihilates himself in his Lord who then replaces the servant (or, in other words, the servant is nothing more than what is remembered of him by ALLAH). Without this annihilation, the Lord towers above His servant.

5 Worlds :

The Arab word "âlamin" (root = 'ilm, meaning to know), indicates literally that by means of which one knows a thing. It thus signifies "world" or "creation". Broadly speaking, the plural indicates that the Lordship of ALLAH extends over all possible creations and worlds. In a more restricted use, it refers to any class or division of created beings or of humanity. In this last meaning, it is suggestive of the fact that ALLAH is the Lord of all the prophets of all nations, subverting all narrow (geosentimental) views of the Divine.

6 the All-Merciful, the All-Compassionate :

The process of creation (Mercy) and return (Compassion) is at work in each of these worlds. There is no place were this is absent. Hence, to consider a person, place or situation as "outside" the reach of the Divine Names of Mercy and Compassion is illusionary.

7 Master :

Master (Mâlik) has been translated as "King". However, ALLAH is more than that. He is able to forgive His servants and is not guilty of any injustice when He does that. Furthermore, a king is dependent of his kingdom (a "king" without a "kingdom" is pointless). Hence, "mâlik" will be rendered as "Master", for a master has no need to exert his mastership and can never loose it (a king may loose his kingdom).

8 day of justice :

The word "day" (yaum) may imply a small or a large period of time. The law of requital referred to in this verse is constantly at work and nothing suggests that it will not come into force before a particular day. So the idea that the "day of justice" is far away is illusionary. Of course, on the last day, the final account is made, but this does not abrogate the fact that ALLAH is the Master of justice every day.

9 to serve :

To serve ALLAH is the only spiritual goal to be realized. Various form of service exist, as well as many types of servants. To serve and to worship have to be distinguished. Deities next to ALLAH are worshiped and these are non-entities for there are no deities next to the Merciful. To praise ALLAH and ALLAH alone is the most important act of service. The servant is able to ask for help and does so, but only to the Lord. No creature is able to help the human being. No deities are able to help, for ALLAH alone is Divine.

10 the Straight Path :

Each human being has the ability to turn away from the Straight Path, the Right Way, the Wish of ALLAH for each of His servants. If a crooked path is followed and one repents and returns to ALLAH, the believer will find His Lord forgiving. To follow the straight path is not a horizontal phenomenon (on the plane of the outer, social life) but belongs to the vertical, inner plane of spiritual life reflecting in a life well lived on Earth. Those who seek the straight path outside, conform to the regulations of society. In Sufism, the straight path is visualized above one's head. This implies an erect posture, aware that one's Lord is the true regulator, not words on paper or the changing rules of society.

11 the blessed

The regulations of the Lord are direct. The good are blessed, the wicked punished. The honesty of ALLAH is without equal. He knows what is in the hearts of men and so judges accordingly. Intent and result are taken into consideration. The blessed receive His Divine protection, whereas the damned go astray and wander around with their incomplete and unfostered spiritual evolution.

12 the damned :

This verse has always been interpreted as referring to those who stray from the path.


The first verse, transliterated as "bismillāhir rahmānir rahīm", may be familiar to non-Arabic speakers and non-Muslims because of its ubiquity in Arabic and Muslim societies. This verse appears at the start of every chapter in the Qur'an with the exception of the ninth chapter. The verse is normally said before reciting a chapter or part of a chapter during daily prayer, and also before public proclamations and indeed before many personal and everyday activities in many Arabic and Muslim societies as a way to invoke God's blessing and proclaim one's motives before an undertaking.

The two words "ar rahmān" and "ar Rahīm" are often translated in English as "the beneficent" and "the merciful" or "the generous." They are often also translated as superlatives, for example, "the most generous" and "the most merciful". Grammatically the two words "rahmaan" and "raheem" are different linguistic forms of the triconsonantal root R-H-M, connoting "mercy". (For more information, see the section on root forms in Semitic languages). The form "rahmaan" denotes degree or extent, i.e., "most merciful," while "raheem" denotes time permanence, i.e., "ever merciful".

The second verse's "الحمد الله" ranks as one of the most popular phrases in all of Arabic, being used to express one's well-being, general happiness, or even consolation in a disaster (see Alhamdulillah). The verse is also significant in that it includes a relationship between the two most common names for God in Arabic "الله" and "رب". The first word is a ubiquitous name for God, and the second roughly translates to "Lord." It shares the same root with the Hebrew "rabbi". In some printings of the Qur'an, both words appear in red everywhere in the Qur'an.

The first word of the fourth verse varies as between variant recitation versions of the Qur'an. The most widely preferred of those differ on whether it is "maliki" with a short "a," which means "king" (Warsh, from Nafi'; Ibn Kathir; Ibn Amir; Abu 'Amr; Hamza), or rather "māliki" with a long "a," meaning "master" or "owner" (Hafs, from Asim, and al-Kisa'i). "Maliki" and "māliki" are distinct words of inconsistent precise meaning deriving from the same triconsonantal root in Arabic, M-L-K.


In the seventh verse, the words "those who have earned your Anger/Wrath" refer to the Jews (also translated as "those who have incurred your wrath," Dawood, 1955.) and the words "those who have lost their way" refer to Christians (also translated as "those who have gone astray," N. J. Dawood, 1955.)

Fazilats and Virtues of Sura Al-Fatiha

Also see: Ayatul Kursi, Al-Falaq, Al-Nas, Why Supplications are rejected

The benefits, virtues, merits and Fazilats of this Sura:

Sunni Benefits

Authentic or Sahi Merits

  • One of the greatest Suras

Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said, "I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, What prevented you from coming? I said, 'O Messenger of Allah! I was praying.' He said, Didn't Allah say, "O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life." He then said, "I will teach you the greatest Surah in the Qur'an before you leave the Masjid (Mosque)." He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur'an.' He said, Yes. "Al-Hamdu lillahi Rabbil-`Alamin," It is the seven repeated (verses) and the Glorious Qur'an that I was given. [Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah also recorded this Hadith.][1]

Bismillah is the first ayah of Al-Fatihah. The Companions started the Book of Allah with Bismillah: The scholars also agree that Bismillah is a part of an ayah in Surah An-Naml (Surah 27). They disagree over whether it 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 Al-Bara'ah (Surah 9), was attributed to (the Companions); Ibn Abbas , Ibn Umar, Ibn Az-Zubayr, Abu Hurayrah , Ali On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. [2]

  • Al-fatiha used for cure

Also see : Why Dua are not answered
Narrated Abu Said Al-Khudri : While we were on one of our journeys, we dismounted at a place where a slave girl came and said, "The chief of this tribe has been stung by a scorpion and our men are not present; is there anybody among you who can treat him (by reciting something)?" Then one of our men went along with her though we did not think that he knew any such treatment. But he treated the chief by reciting something, and the sick man recovered whereupon he gave him thirty sheep and gave us milk to drink (as a reward). When he returned, we asked our friend, "Did you know how to treat with the recitation of something?" He said, "No, but I treated him only with the recitation of the Mother of the Book (i.e., Al-Fatiha)." We said, "Do not say anything (about it) till we reach or ask the Prophet so when we reached Medina, we mentioned that to the Prophet (in order to know whether the sheep which we had taken were lawful to take or not). The Prophet said, "How did he come to know that it (Al-Fatiha) could be used for treatment? Distribute your reward and assign for me one share thereof as well." [Al-Bukhari 006.061.529 - Virtues of the Qur'an][3][4] (Similar versions found in
Al-Bukhari: 007.071.645 - Medicine
Al-Bukhari: 007.071.633 - Medicine
Al-Bukhari: 007.071.632 - Medicine )

  • Necessity in Salat

Muslim recorded that Abu Hurayrah said that the Prophet said, 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, Allah, the Exalted, said, `I have divided the prayer (Al-Fatiha) into two halves between Myself and My servant, and My servant shall have what he asks for.' [Al-Muslim] [5] [Similar story found in Al-Bukhari: 001.012.723 - Characteristics of Prayer]

  • 1 of the 2 lights

From Ibn ‘Abbaas (radhiyaAllaahu anhuma) who said : “While Hazrat Jibreel (alayhis salaam ) was sitting with the Holy Prophet (sallahAllaahu alayhi wasallam ), he heard a sound above him and raised his head. He said: ‘This is a door in the heaven which has been opened today and which has never been opened before today.’ An angel descended from it. And he ( Hazrat Jibreel) said: ‘This is an angel who has descended to earth, who has never descended before today.’ He (that angel) gave the salaams (greetings of peace) and said: ‘Give the good news of two lights which you have been given; of which no Prophet before you was given: the Faatiha (Opening chapter) of the Book and the end of Surah al-Baqarah. You will not recite a letter of them without being given it.’” [Narrated by Muslim, and Imaam Al-Albaanee authenticated it in Saheeh at-Targheeb w a tarheeb: 1456] [1]

Argumentative


There is difference of opinion about these virtues or stories. Some believe they are correct. Others believe they are from weak sources.
<empty>

Unauthentic or Weak or Fabricated

Some doubtful or dhaif Fadilats
“When you lie your side on your bed [getting ready to sleep] and you recited { The Opening chapter of The Book } and {Q ul Huw allaahu Ahad (Suratul Ikhlaas ) } : then you have been secured from everything, except death… ” [Weak. Dhaif at-Targheeb w a tarheeb: 34] [2]

“ The Faatiha (Opening chapter ) of The Book and the Ayaat ul Kursi ; no slave will ever recite them in a house ; except that no evil eye - from a Jinn or human – will ever affect them in that day… ” [Dhaif al Jam i as-Sagheer : 3952 ; weak according to Scholar Albaanee][6]
“ The Faatiha (Opening chapter ) of The Book is equal to a third of the Q ur’ân… ” [Weak. Dhaif al Jam i as-Sagheer : 3949] [7]

Uncategorized Collection

These are the Fajilats or stories which the editors have not yet decided whether they are authentic or weak.

  • Iblees lamented on 4 occasions

Ambari in his ‘Kitaabur-Rad’ through his own chain of narrators has mentioned from Mujahid ibn Jabr rahmatullahi alaihe that Iblees the accursed of Allah Ta’ala lamented on four occasions: first when he was cursed; secondly when he was cast out of Heaven to the Earth; thirdly when Hazrat Muhammad sallallahu alaihe wasallam was given the Prophethood; fourthly when Surah Fatihah was revealed and it was revealed in Madinah. [8]


Shia Benefits

Authentic or Sahi Merits

<empty>

Argumentative

There is difference of opinion about these virtues or stories. Some believe they are correct. Others believe they are from weak sources. <empty>

Unauthentic or Weak or Fabricated

Some doubtful or dhaif Fadilats <empty>

Uncategorized Collection

Also see : Why Dua are not answered
These are the Fajilats or stories which the editors have not yet decided whether they are authentic or weak.
One of the companions of the Holy Prophet (s.a.w.) narrates that he once recited this surah in the presence of the Holy Prophet (s.a.w.) and the Prophet said, ‘By Him in whose hand is my soul, a similar revelation to this has not been included in the Taurat (Torah), Injeel (Bible), Zabur (Psalms) or even the Qur’an itself.’ [citation needed][9]

The Holy Prophet (s.a.w.) once asked Jabir ibn Abdallah Ansari, “Should I teach you a surah that has no other comparison to it in the whole Qur’an ?” Jabir replied, “Yes, and may my parents be ransom upon you O prophet of Allah.” So the Holy Prophet (s.a.w.) taught him surah al-Fatihah. Then the Holy Prophet (s.a.w.) asked, “Jabir, should I tell you something about this surah ?” Jabir answered, “Yes, and may my parents be ransom upon you O prophet of Allah.” The Prophet (s.a.w.) said, “It (surah al-Fatihah) is a cure for every ailment except death.” [citation needed][10]

Imam AbuAbdillah Ja’far as-Sadiq (a.s.) has said that whoever cannot be cured by surah al-Fatihah, then there is no cure for that person. In the same narration it is written that if this surah is recited 70 times on any part of the body that is paining, the pain will surely go away. In fact, the power of this surah is so great that it is said that if one were to recite it 70 times over a dead body, you should not become surprised if that body starts moving (ie. comes back to life). Surah al-Fatihah is a cure for physical and also spiritual ailments. [citation needed][11]

Sufi Benefits

Sufism has some beliefs of both Sunni and Shia mixed. Hence, many of the Suras’ Fadhilats from both sides are found in Sufism.

Authentic or Sahi Merits

<empty>

Argumentative

There is difference of opinion about these virtues or stories. Some believe they are correct. Others believe they are from weak sources. <empty>

Unauthentic or Weak or Fabricated

Some doubtful or dhaif Fadilats <empty>

Uncategorized Collection

These are the Fajilats or stories which the editors have not yet decided whether they are authentic or weak.

  • An Experienced Way of Warding off Jinn or Jadu (Magic) by by Muhammad Zakariyya Muhajir Madani

This amal (practise) is known as the amal of Aayatul Kursi. After fajr salaah, maghrib salaah and before retiring to bed, read thrice Surah Fatihah including Bismillah, Aayatul Kursi, Surah Falaq (chapter 113) and Surah Naas (chapter 114). Read any Durood Shareef thrice in the beginning as well as at the end. If the affected one recites himself it is better, otherwise someone else should recite and blow in such a manner that some part of his lips touch the affected person. Also keep a bottle of water and whatever you read blow in the water at the end and make the affected one drink from that water each morning before doing anything else. When the bottle is halved, fill it up with fresh water. And if some signs of affect are seen within the house, then a portion of that water should be sprinkled in the four corners of the house in such a manner that the water does not fall on the floor. [3]
( Taweez used or approved by Hazrat Sheikhul Hadith Maulana Muhammad Zakariyya Muhajir Madani ( Rahmatullahi Alaihe )).

  • Iblees lamented on 4 occasions

Ambari in his ‘Kitaabur-Rad’ through his own chain of narrators has mentioned from Mujahid ibn Jabr rahmatullahi alaihe that Iblees the accursed of Allah Ta’ala lamented on four occasions: first when he was cursed; secondly when he was cast out of Heaven to the Earth; thirdly when Hazrat Muhammad sallallahu alaihe wasallam was given the Prophethood; fourthly when Surah Fatihah was revealed and it was revealed in Madinah. [12]

Revelation

Islamic scholarly tradition is concerned, amongst other things, with when and where verses and chapters of the Qur'an were revealed to Muhammad - for example, whether a verse was revealed while Muhammad was in Mecca or Medina. According to Ibn Abbas and others, Sura Al-Fatiha is a Meccan sura; according to and others, it is a Medinan sura. The former view is more widely accepted, although some believe that it was revealed in both Mecca and Medina.[13]

Statistics

This sura contains 7 verses, 29 words and 139 letters (or 25 and 120, not counting the first verse), although Ibn Kathir says "The scholars say that Al-Fatiha consists of 25 words, and that it contains 113 letters." This is due to different methods of counting letters. Also, since the Qur'an came as an orally recited revelation rather than one written down, there were slightly different methods of spelling, similar to the differences between American English spelling and British English spelling (center vs. centre). AIt falls in the first hizb, and hence the first juz', which are sections of the Qur'an.

Translations, interpretations and commentaries

Because of a hadith which states that "whoever does not recite Surah Al-fatihah in his prayer his prayer is invalid", many Islamic scholars emphasise the importance of this chapter in their commentaries. In practice, this means that Muslims who perform daily prayers according to traditional rules will recite Surah Al-Fatiha at least 17 times a day

See also

References

  1. ^ http://www.quran4u.com/Tafsir%20Ibn%20Kathir/
  2. ^ http://www.quran4u.com/Tafsir%20Ibn%20Kathir/
  3. ^ http://www.islamicity.com/hadith
  4. ^ http://abdurrahman.org/qurantafseer/TheVirtuesOfSomeSurahs_ShaikAlbanee.pdf
  5. ^ http://www.quran4u.com/Tafsir%20Ibn%20Kathir/001%20Fatihah.htm
  6. ^ http://abdurrahman.org/qurantafseer/TheVirtuesOfSomeSurahs_ShaikAlbanee.pdf
  7. ^ http://abdurrahman.org/qurantafseer/TheVirtuesOfSomeSurahs_ShaikAlbanee.pdf
  8. ^ http://www.inter-islam.org/Quran/surah.htm
  9. ^ http://www.duas.org/
  10. ^ http://www.duas.org/
  11. ^ http://www.duas.org/
  12. ^ http://www.inter-islam.org/Quran/surah.htm
  13. ^ Ahmad, Mirza Bahir Ud-Din (1988). The Holy Quran with English Translation and Commentary. Islam International Publications Ltd. p. 1. ISBN 1-85372-045-3.
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