Tafseer of Surah Al-Fatihah | Verses 1–5
This lecture covers the Tafseer of Surah Al-Fatihah, verses 1–5, including the virtues of Surah Al-Fatihah, the significance of Bismillah ir-Rahman ir-Raheem, and guidance on seeking Allah’s protection before reciting the Holy Qur’an.
The Virtues of Surah Al-Fatihah
Before beginning the Tafseer of Surah Al-Fatihah, let us first understand its virtues and significance.
Surah Al-Fatihah possesses numerous merits. Firstly, the Holy Qur’an begins with this Surah. The prescribed prayers (Salah) also begin with it. It is the first Surah that was revealed to Prophet Muhammad ﷺ in its complete form. For this reason, this Surah has also been named Fatihat-ul-Kitab (The Opening of the Book).
Secondly, this Surah provides special guidance to anyone who begins the recitation or study of the Holy Qur’an. It teaches that one should approach this Divine Book with a heart and mind cleansed of all previous thoughts, opinions, and prejudices, seeking nothing but the truth and the Straight Path. One should sincerely pray to Allah for guidance before embarking upon the study of the Qur’an.
The Surah begins with the praise of the Being before Whom this supplication is to be made and concludes with the request for guidance. The whole of the Holy Qur’an is, in reality, the answer to this very supplication.
The Excellence of Surah Al-Fatihah
The Prophet Muhammad ﷺ said:
“I swear by Allah, in Whose Hand is my life, neither the Tawrah, nor the Injeel, nor the Zaboor of Prophet Dawood (A.S.), contains anything comparable to the Opening Chapter of the Holy Qur’an. Nor is there any other chapter within the Holy Qur’an itself that can compare with it.”
The Prophet Muhammad ﷺ also said that this Surah is a cure for all kinds of illnesses. According to another narration, this Surah has also been named Ash-Shifa (The Cure).
Imam Bukhari narrates from the noble Companion Hazrat Anas (R.A.) that the Prophet Muhammad ﷺ described Surah Al-Fatihah as the greatest Surah of the Holy Qur’an.
Surah Al-Fatihah Verse 1
Having understood the virtues of Surah Al-Fatihah, we now move on to the discussion of Bismillah ir-Rahman ir-Raheem.
Bismillah ir-Rahman ir-Raheem
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Now this Surah begins with Bismillah ir-Rahman ir-Raheem. There is consensus among the Muslims that Bismillah ir-Rahman ir-Raheem is a verse of the Holy Qur’an as part of Surah An-Naml. There is also agreement that this verse is written at the beginning of every Surah except Surah At-Tawbah. However, there is a difference of opinion among the scholars as to whether it is an integral part of Surah Al-Fatihah.
The Merits of Bismillah
During the days of ignorance before the advent of Islam, people would begin everything they did by invoking the names of their gods and idols. It was to eradicate this practice that the first revelation brought by Jibra’eel (A.S.) instructed Prophet Muhammad ﷺ to begin in the name of Allah:
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
“Read in the name of your Lord Who created.”
(Surah Al-‘Alaq 96:1)
By instructing mankind to begin everything in the name of Allah, Islam has given the whole of human life an orientation towards Allah. With every step a believer takes, he renews his covenant with Allah, acknowledging that nothing—not even his own existence—can come into being without the Will and Help of Allah.
Thus, every economic and worldly activity, every movement, and every gesture can be transformed into an act of worship. How brief is this action—it consumes neither time nor energy—and yet how immense is its reward.
A disbeliever eats and drinks just as a Muslim does. However, when a Muslim begins by saying Bismillah, he acknowledges that it was not through his own power that this morsel of food reached him. It has passed through countless stages—from the sowing of the seed to the harvesting of the crop—and throughout this process it has depended upon the wind, the rain, the sun, the earth, the heavens, and the efforts of countless people. Ultimately, it is Allah alone Who has granted him this morsel of food and this drop of water.
Similarly, a disbeliever sleeps, wakes, and carries out his daily routine just as a Muslim does. Yet when a Muslim remembers Allah before sleeping and upon waking, he renews his relationship with his Lord. As a result, even his worldly needs and daily activities become acts of remembrance and worship.
Likewise, when saying Bismillah before boarding a means of transport, the Muslim acknowledges that it is beyond the power of man alone to produce and make available such a vehicle. It is Allah Who has brought together the wood, the steel, the metals, the machinery, the craftsmen, the engineers, and all the countless means required for its manufacture and operation. Even the wealth by which a person pays for this service is ultimately provided by Allah through the means He has created.
Ar-Rahman and Ar-Raheem
Among the Beautiful Names of Allah, two names have been specifically mentioned here: Ar-Rahman and Ar-Raheem. Both are derived from the same root word, Rahmah (Mercy), indicating the perfection and vastness of Allah’s Divine Mercy.
A’udhu billahi min ash-Shaitan ir-Rajeem
The Holy Qur’an says:
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
“When you recite the Qur’an, seek the protection of Allah from Shaytan, the rejected one.”
According to the consensus of the Ummah, it is Sunnah to recite A’udhu billahi min ash-Shaitan ir-Rajeem before beginning the recitation of the Holy Qur’an.
Therefore, with the exception of Tilawah, other activities are generally begun with Bismillah ir-Rahman ir-Raheem alone. Merely saying A’udhu billahi before such activities is not from the Sunnah.
When beginning the recitation of the Holy Qur’an, one should recite both A’udhu billahi min ash-Shaitan ir-Rajeem and Bismillah ir-Rahman ir-Raheem. However, when continuing from one Surah to the next during the same recitation, Bismillah should be recited at the beginning of the next Surah (except Surah At-Tawbah), while A’udhu billahi is not repeated.
If one resumes recitation from the middle of a Surah, it is not necessary to recite Bismillah beforehand. However, if beginning a new recitation with that Surah, then both A’udhu billahi and Bismillah should be recited.
It is also Sunnah to recite Bismillah after A’udhu billahi at the beginning of the first rak’ah of Salah, and there is consensus that Bismillah should likewise be recited at the beginning of each succeeding rak’ah. However, during Salah, one should not recite Bismillah before beginning a Surah after Surah Al-Fatihah, whether the recitation is audible or silent. Such a practice has not been reported from Prophet Muhammad ﷺ or from any of the Khulafa.
Why Do We Recite A’udhu billahi?
There are two fundamental reasons.
Firstly, Allah has commanded it. For a Muslim, this command alone is sufficient reason to obey.
Secondly, every believer seeks guidance, and the greatest source of guidance is the Holy Qur’an. No one can hope to receive guidance without understanding this Book. At the same time, mankind’s greatest enemy is Shaytan. He swore before Allah that he would mislead the majority of mankind and lie in wait upon the Straight Path. He declared that he would approach people from every direction in his effort to turn them away from guidance.
His efforts intensify when a person turns towards the Holy Qur’an. For this reason, it is essential to seek Allah’s protection by reciting A’udhu billahi min ash-Shaitan ir-Rajeem before beginning the recitation or study of the Holy Qur’an.
Introduction to the Verses
Surah Al-Fatihah comprises seven verses. Of these, 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 Subhanahu wa Ta’ala Himself, in His infinite mercy, taught him. The verse in between the two sets has both features: there is an aspect of praise and another of prayer.
Sahih Muslim reports from the blessed Companion Hazrat Abu Hurairah (R.A.) that Prophet Muhammad ﷺ said that Allah has said:
“Surah Al-Fatihah is equally divided between Me and My servant, and My servant shall be given what he prays for.”
Prophet Muhammad ﷺ continued and said that when the servant says, “Alhamdulillahi Rabbil ‘Alamin,” Allah says, “My servant has paid his homage to Me.”
When he says, “Ar-Rahman ir-Raheem,” Allah says, “My servant has praised Me.”
Then, when the servant says, “Maliki Yawm id-Deen,” Allah says, “My servant has proclaimed My greatness.”
When the servant says, “Iyyaka na’budu wa iyyaka 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, “Ihdinas-siratal-mustaqeem,” Allah says, “All this is there for My servant. He shall be given what he prays for.”
Surah Al-Fatihah Verse 2
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
All praise is for Allah, the Rabb of the worlds.
This verse begins with the words Alhamdulillahi Rabbil ‘Alamin, signifying that all praise essentially and primarily belongs to Allah. Whoever praises anything, anywhere in the world, is ultimately praising Allah.
The sensible world contains millions of things which compel man’s attention and admiration because of their beauty and usefulness. But if one tries to look behind the veil of appearances, one would find each and everything to be a manifestation of the same Creative Power.
Admiring anything that exists in the created world is no more than showing one’s admiration for a work of art or craft, which, in fact, is praise of the artist or craftsman. It is only in our ignorance or indifference that we regard this praise to be due to anyone else.
If there is only one Being in the whole universe Who inherently deserves all praise, it necessarily follows that this Being alone should be worthy of worship.
Rabb-ul-‘Alamin – The Lord of the Worlds
The next phrase that follows in the verse speaks of an attribute of Allah: Rabb-ul-‘Alamin, the Lord of the worlds.
The word Rabb means the One Who nurtures. Nurturing implies developing a thing through gradual stages in a manner which is conducive to its own good until it attains perfection.
To comprehend the word Rabb, imagine all the stages through which a human baby passes in its mother’s womb. Then, after it is born, it passes through the stages of infancy, childhood, adolescence, and finally maturity.
Even as a mature individual, it is an awesome feeling that you are being watched over, that you are protected, and that there is Someone Who is guiding you at every instance of life—the only Being Who is yours, truly yours, nearer to you than your jugular vein.
Then, ‘Alamin is the plural of ‘Alam. This word includes the world and the universe, and it also means the kingdom. The verse includes all possible forms of existence: the sky, the earth, the sun, the moon, the stars, the wind, the rain, the angels, the Jinn, the animals, the plants, the minerals, and everything present in between.
Thus, the Lord of all the worlds means that Allah alone nurtures all forms of existence that are found in this universe, or in the millions of universes that may lie beyond our own universe in outer space.
He made all these things so that we recognize Him.
If we make a gist of this verse, it would mean that any beauty or any excellence—their origin can be traced back to Allah Subhanahu wa Ta’ala. This is where man is usually deceived: he attributes many things to himself.
Alhamdulillah is complete when it carries both the sense of praise and gratefulness, which makes us understand the fact that whatever is given to us is not our merit. This is not our doing. It is bestowed upon us by Allah Subhanahu wa Ta’ala through His special mercy.
Surah Al-Fatihah Verse 3
الرَّحْمَٰنِ الرَّحِيمِ
The Most Compassionate, the Most Merciful.
The verse speaks of the Divine quality of mercy. The verse says: the Compassionate, the Merciful.
Two adjectives have been employed: Ar-Rahman and Ar-Raheem.
The reference to this particular attribute in this situation is perhaps intended to be a reminder of the fact that it is not through any external compulsion, inner need, or any kind of necessity that Allah has assumed the responsibility of nurturing the whole of His creation. Rather, it is in response to the demand of His own 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.
We keep on receiving His mercy and love, and yet we are ungrateful. But Allah Subhanahu wa Ta’ala 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 that His mercy is more than the mercy of seventy mothers.
A child is so protected and loved by one mother. If he has two—for example, a child has a mother and a nani—then that child would be a pampered child. Imagine, then, 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 that of seventy mothers.
Although we find that the word Ar-Rahman itself is in the superlative form and denotes the attribute of mercy in the highest degree, even this word fails to express the boundless extent of this attribute of Allah. Hence, another word, Ar-Raheem, from the same root, has been added to make up for the deficiency.
Surah Al-Fatihah Verse 4
مَالِكِ يَوْمِ الدِّينِ
Master of the Day of judgement.
This verse pays homage to Allah: Master of the Day of Judgement.
The word Malik has been derived from the root milk, which signifies possessing a thing in such a manner that one has the right and power to dispose of it as one likes. Thus, the phrase Master of the Day of judgement implies total mastery on that Day.
This dunya is not the place of recompense; it is a place of test. The sufferings of this world, and even its joys, are sometimes a trial and sometimes a punishment, but never a full recompense, for the world itself is transitory.
What really counts is the joy or suffering that will endure forever and which one will come to know in the other world beyond this world.
It is a rational and just principle that good and evil cannot be equal in value. Every deed should be rewarded or punished according to its nature. It naturally follows that beyond this world there should be another world where every deed—big or small, good or evil—is to be judged and then justly rewarded or punished.
It automatically follows that only the Being Who is the Creator, Who is aware of the minutest details of the inside and outside of an action, can be the Judge.
And thank Allah that He is the Master of that Day, because no one can be as merciful to us as Him.
It is stated in a Hadith, the gist of which is that Allah’s mercy has one hundred parts. He has extended one part in this world, because of which a mother cares for her child. The remaining ninety-nine parts are with Allah, which He will manifest on the Day of judgment.
This fact is a great hope.
Human beings can never truly judge each other because they cannot gauge many things, such as circumstances and motives—what we call zahir and batin. Only Allah knows our weaknesses and shortcomings and the motives behind our actions, so only He can be the Judge.
Even in this world, we are fully aware of this truth. Sometimes people accuse or blame us for some action, and we feel helpless. 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.
Surah Al-Fatihah Verse 5
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
You alone we worship, and from You alone we seek help.
This asking of help has a double aspect: one of praise and another of prayer.
The Arabic word ‘Ibadah means worship. It denotes showing the utmost humility and submissiveness out of an intense respect and love for someone. Such an attitude of willing self-abasement cannot justly be adopted towards anyone except Allah Subhanahu wa Ta’ala.
Once it has been understood that there is one Being Who can satisfy all our needs, it is equally natural and logical to turn for help in everything to Him alone. Hence the phrase Iyyaka nasta’een.
Besides these two aspects, the verse has another dimension as well. It teaches man not to worship anyone except Allah, not to consider anyone else as a being really capable of satisfying his needs, and not to ask anyone else to satisfy these needs.
The Forms of ‘Ibadah
The acts of worship are not limited to prayer or fasting alone. According to Imam Al-Ghazali (R.A.), there are ten forms of worship:
- Prayer.
- Prescribed almsgiving.
- Fasting.
- Hajj.
- Reciting the Holy Qur’an.
- Remembrance of Allah in all possible situations.
- Earning one’s livelihood in accordance with the regulations of the Shari’ah.
- Fulfilling one’s obligations towards one’s companions and neighbours.
- Persuading people to act rightly and stopping them from what is forbidden.
- Following the Sunnah.
Worshipping Allah Alone
Therefore, not associating anyone with Allah in worship means that one should not love, fear, or depend on anyone else as one loves, fears, or depends on Allah.
Nor should one put hope in anyone else. Nor should one consider obedience, submission, or service to another as obligatory as the worship of Allah. Nor should one make an offering or dedicate anything to anyone, or take a vow in the name of anyone.
One should not show complete self-abasement and total humility before anyone as one is required to do before Allah, nor should one engage in the particular Allah-oriented acts of worship for anyone other than Allah.
Seeking Help from Others
Now, the point that one must turn to Allah alone for help and no one else requires some clarification.
There is a kind of help which every man seeks from another man, and the universal order is such that it has to be like that. A tailor, a tinker, a carpenter, or a blacksmith—each is serving others, and everyone is obliged to seek their help.
Seeking help of this kind neither is, nor can be, forbidden by any religion, for it is a part of the network of physical means provided to man by Allah.
In the sphere of non-physical means too, it is quite permissible for one to seek the help of a Prophet or a saint by asking him to pray to Allah on one’s behalf.
The question is: when does one fall into the sin of Shirk by asking someone other than Allah?
It is when one seeks the help of an angel, a Prophet, a saint, or any other creature while believing him to be omnipotent like Allah.
They admit that Allah alone is omnipotent but also believe that He has delegated a part of His power to an angel, a Prophet, a saint, or a smaller god who exercises full and independent authority in that area. This is what the Holy Qur’an forbids and warns us against.
It is Shirk to ask a person who has no physical means of helping, such as asking a dead person.
Categories of Shirk
Shirk has three categories:
- Shirk in ‘Ibadah – associating someone with Allah in worship.
- Shirk in actions – such as doing Sajdah to someone.
- Shirk in attributes – such as asking someone unseen for things like children or Rizq.
Surah Al-Fatihah Verse 6
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Guide us to the Straight Path.
We now come to verses 6 and 7, the concluding verses of Surah Al-Fatihah. They consist of a prayer on the part of man. In other words, Allah Subhanahu wa Ta’ala Himself, in His infinite mercy, taught man what to pray.
Verse 6 asks Allah to guide us to the Straight Path, while Verse 7 identifies that path as the path of those upon whom Allah has bestowed His grace, not of those who have incurred His wrath, nor of those who have gone astray.
The Meaning of Guidance
Let us now see what is meant by guidance.
The best explanation of the word Hidayah is leading someone towards his destination gently and kindly.
Guidance in the real sense issues forth from Allah alone, and it has several degrees.
The First Degree of Guidance
The first degree is the guidance which is common to all forms of creation—whether they are minerals, animals, plants, Jinn, or anything else that exists in the universe.
The Holy Qur’an speaks of this primary and general guidance:
قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
“Our Lord is He Who gave everything its distinct form and then guided it.”
(Surah Ta-Ha 20:50)
It also says:
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى الَّذِي خَلَقَ فَسَوَّىٰ وَالَّذِي قَدَّرَ فَهَدَىٰ
“Glorify the Name of your Lord, the Most High, Who created and proportioned, and Who determined and guided.”
(Surah Al-A’la 87:1–3)
Thanks to this general guidance, everything in this universe performs its allotted functions with marvellous efficiency.
For example, it is the ears that hear a sound, not the eyes or the nose. Similarly, the nose smells but cannot see, while the eyes see but cannot smell.
In short, as the Holy Qur’an says:
إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا
“There is no one in the heavens and the earth but that he comes to the Most Merciful as a servant.”
(Surah Maryam 19:93)
The Second Degree of Guidance
We then come to the second degree of guidance.
Unlike the first, the second degree of guidance is not general but particular. It is limited to those creatures which are considered rational—that is, human beings and Jinn.
This kind of guidance comes to every man through the Prophets and the revealed Books.
Some accept this guidance and become believers—that is, they become Muslims—while some choose to reject it and become disbelievers.
The Third Degree of Guidance
The third degree of guidance is still more particular, being special to true believers. That is, the Mu’mineen, and the God-fearing, that is the Muttaqeen.
Like the first degree of guidance, the third degree of guidance comes directly to the individual from Allah. It is called Tawfeeq.
That is to say, Allah’s grace provides a man with internal and external means and circumstances which make it easy and even pleasing for him to accept and act upon the guidance of the Holy Qur’an. It becomes difficult for him to ignore or oppose it.
The scope of the third degree of guidance is limitless, and its levels are indefinite. An increase in virtuous deeds brings with it an increase in Divine guidance.
The Holy Qur’an itself gives us the promise of such an increase:
وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى
“As for those who follow the Straight Path, Allah will increase them in guidance.”
(Surah Muhammad 47:17)
It also says:
وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ
“And whoever believes in Allah, He guides his heart.”
(Surah At-Taghabun 64:11)
And:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
“Those who strive for Us, We will surely guide them in Our paths.”
(Surah Al-‘Ankabut 29:69)
Hence, out of all the prayers man can address to Allah, the most important prayer is the prayer for guidance, which has been taught to us in the very first Surah of the Holy Qur’an.
This prayer is as necessary for the greatest of Prophets and men of Allah as it is for an ordinary Muslim or a sinner.
The Meaning of the Straight Path
The next important theme of this Surah is the determination of the Straight Path.
We ask Allah to show us the Straight Path. Now we want to know what exactly the Straight Path is and how it is determined.
Coming to the meaning of the Straight Path, it is the path which has no turns and twists. This is its literal meaning.
One who follows the Straight Path would, in matters of both doctrine and practice, neither go beyond the limits nor fall short of them.
The final verse of Surah Al-Fatihah defines and identifies this Straight Path.