SURah Al-Fatihah verse (1-3)

SURAT UL  FATEHA

This Surah comprises seven verses, the first three are in praise of Allah while the last three contain a request or a prayer on the part of man which Allah subhana watAllah himself in his infinitive mercy taught him. The verse in between the sets has both features there is an aspect of prayer and another of prayer. The sai of Muslim reports from the blessed companion Hazrat Abu Huraira(R.A) that the Prophet (SAW) said Allah has said thus Allah meaning the surah al fatihah is equally divided between me and my servant and my servant shall be given what he prays for. The prophet (SAW) continued and said when the servant says Alhamdulillahi rabbil ‘alamin Allah says my servant has paid his homage to me when he says Arrahman Arraheem my servant has praised me then when the servant says Maliki Yawmi Alddeeni Allah says my servant has proclaimed my greatness my servant shall be given what he prays for. Then when the servant says Eyyaaka NA`Budu, WA EYYAAKA NASTA`EEN Allah says this verse is common to me and my servant he shall be given what he prayed for and when the servant says EHDENAS SIRAATAL MUSTAQEEM all this is their for my servant he shall be given what he prays for. Now we start with verse one which says all prayers are, for Allah the RAB of the world this surah begins with the word Alhamdulillah signifying that all prayers essentially and primarily belong to Allah who whoever prases anything anywhere in the world is ultimately praising Allah. The sensible word contains millions of things that compel man’s attention and admiration for beauty and usefulness. Still, if one prise to look behind the wale of appearances one would find each and everything the manifestation of the same creative power admiring anything that exists in the created world is no more than showing one admiration for a work of art or craft which infact, is a phrase of the artist or the craftsmen only in our ignorance or indifference that we regard this phrase to be due to anyone else if there is only one being in the whole universe who inherently deserves all praise it necessarily follows from it that this being alone should be worthy of worship. Then the next phrase that follows in the verse peaks of an attribute of Allah RABBUL AALAMEEN the lord of the worlds now the word RAB means the one who neches and neither employes developing a thing by gradual stages in a manner which is conductive to its good till it attains perfection. Now to comprehend this word RAB imagine all the stages through which a human baby passes in its mother’s womb then after it is born the stages of infancy child who adolescence and finally maturity even as a mature individual this is an awesome feeling that you are being watched over that you are protected there is someone who is guiding you every instance of life the only being who is yours truly yours nearer to you then your jugular vein and then AALAMEEN is the plural of ALAM. This word includes the world the universe or it also means the kingdom. and the verse includes all possible forms of existence the sky, the earth, the sun, the moon, the stars, the wind, rain the angels, the jins, the animals, the plants, minerals, and everything present in between so the lord of all the worlds means that Allah alone gives nature to all forms of existences that are found in this universe or in the millions of universes that may lie beyond our universe in the outer space. He made all the things so that we recognize him so if we make a gist of this verse it would mean that any beauty any excellence their rise is traced back to Allah sabhana watallah this is where a man usually deceived the attributes of many things to himself Alhamdulillah is complete when it carries both the sense of praise and gratefulness which makes us understands the fact whatever is given to us is not our merit this is not our doing this is be stood by Allah subhana watallah by his special mercy on us. Now the second verse speaks of the divine quality of mercy. The verse says the companionate the merciful. Now two adjectives have been employed RAHMAAN and RAHEEM. The references to these particular attributes in this situation are perhaps intended to be a reminder of the fact that it is not through any external compulsion or inner need or any kind of necessity that Allah has assumed the responsibility of nurturing the whole of his creation, but it is in response to the demand of his quality of mercy. If this whole universe did not exist he would suffer no loss and if it does exist it is no burden on him and we keep on receiving his mercy and love and yet we are ungrateful but Allah sabhana watallah keeps on giving despite our ungratefulness his mercy is so vast that we humans cannot even comprehend it yet to have a faint idea we are told his mercy is more than the mercy of seventy mothers now a child is so protected and loved by one mother now if he has two like for example, a child has a mother and a nani then that child would be a pampered child and imagine what if a child had seventy such mothers to take care of him would that child have any problem. We are told that his mercy is more than seventy mothers and although we find that the word RAHMAAN itself is in the superlative form and denotes the attributes of mercy in the highest degree even this word fails to express the boundless extent of these attributes of Allah hence another word RAHEEM of the same route has been added to make up for the deficiency. The  third verse pays homage to Allah master of the day of judgement now the word MALIK has been derived  from the root milk which signifies pocessing a thing in such a manner that one has the right and power to dispose it of as one likes so the phrase master of the day of judgement implies total mastery on that day this duniya is not the place to recompense it is a place of test and the suffering of this word  and even its  joys are sometimes a trial and sometimes a punishment but never a full recompance for the world itself  is trasitity what really counts is the joy or the sufferings that will indure forever and which one will come to know in the other world beyond this world and the rational and just princilple that good and evil cannot be equal in value every deed should be rewarded or punished according to its nature its reality follows beyond this world their should be another  world where every deed big or small good r evil is to be judged and then justly rewarded or punished and it automatically follows that only the being who is the creator who is awareof the minutest details of the inside and outside of an action can be a judge and thank God he is the master of that day  because no one can be as merciful to us then him it says in hadees the gist of which is that Allah’s mercy has a hundred parts he has extended  one part in this  world because of which a mother cares for her child and the remaining 99 parts are remaining with Allah which he will menifest  on the day of judgement. You see this fact is a great hope human beings can never judge each other as they cannot guage many things like circumstances, motives what we call zahir and batin only Allah knows our weaknesses or shortcomings and the motive behind our actions so only he can be the judge and even in this world we are fully aware of this truth sometimes people accuse or blame us for some action and we feel helpless and it becomes hard to defend ourselves the only reality that consoles us and gives us peace is the fact that Allah knows Allah knows my intentions for example I did not mean to harm someone I never intended to humiliate someone for which I am being accused.