1. In the Name of God, the Most Compassionate, the Most Merciful,

2. Praise be to God, the Lord (i.e., Possessor of discretion) of the Worlds;

3. The Most Compassionate, the Most Merciful,

4. Master of the Day of Judgment.

5. You (alone) do we worship and You (alone) do we ask for help.

6. Guide us to the straight path,

7. The path of those whom you have “blessed,” not of those who incur [Your] wrath, nor of those who have gone astray.

The Qur’anic chapters, in general, are arranged in a descending order of size starting with longer chapters and gradually diminishing in size and number of verses. In particular, the Qur’an opens with the longest chapter, Chapter 2 (The Cow; al-Baqarah) with 286 verses and ends with a short one, Chapter 114 (Humanity; an-Nās) with six short verses. Based on this formula, the appropriate place for this chapter, al-Fātihah, should have been towards the end of the Qur’an although it actually inaugurates the Qur’an and is positioned even before the longest chapter, al-Baqarah.

This short seven-verse chapter presents an interesting anomaly, for it contradicts this general arrangement. Why does it precede chapter 2, even though it is only about 1/200 of its size? What is the difference between it and the rest of the other chapters? Every book has a table of contents and this chapter, al-Hamd (Praise) or al-Fātihat-ul-Kitāb (The Opening of the Book), inaugurates the Qur’an. God has given it a unique status, for 15:87 informs the Prophet: “We have indeed given you the seven oft-repeated, the Mighty Qur’an.” The majority of exegetes believe that the “seven oft-repeated verses” refer to this chapter, for although each one introduces the next, when taken together they comprise a solid entity.It appears that He has blessed the Prophet with two things: The “Mighty Qur’an” and this chapter, thereby indicating that while the latter is part of the Qur’an, it also enjoys its own inde-pendent status.

The Qur’an is like a human body, for all of its parts are interrelated and work in unison, unlike a pile of sand. In the words of Ali, “Different parts of the Qur’an explain (yufassiru, derived from the same root as tafsīr) each other,” meaning that the best way to interpret it is to employ the Qur’an itself.

This chapter is made up of seven verses, a number that has a special symbolic meaning: the seven heavens, seven skinny cows vs. seven fat ones (the story of Prophet Joseph in Egypt), the seven seas filled with ink needed to write the word of God, the seven days of fasting to expiate one’s violation of the hajj rituals’ sanctity, and comparing one’s spending in God’s way to a seed that grows seven branches, each one of which will later on hold 100 seeds totaling 700 seeds. In addition, it offers a summary and an index by introducing, in general, all the Qur’an’s major topics: Praising God (Hamd;حمد), Divinity (Ulūhiyyah; أُلوهيّة), Lordship (Rubūbiyyah; رُبوبيّة), God’s Infinitely Compassionate Nature (Rahmān; رحمن), His Merciful Nature (Rahīm; رحيم), and status as the Master of the Day of Judgment (Māliki yawm-id-dīn; مَالِك يَوْمِ الدِّين).

About one-third of the Qur’an deals with the Hereafter, which is summarized here in just one phrase: Māliki yawm-id-dīn. This chapter clarifies the three most important Qur’anic teachings: tawhīd (monotheism), nubuwwah (prophethood), and ma‘ād (the Hereafter). Tawhīd is unadulterated and “radical” monotheism. Most people, more or less, believe in a creator, but one that is often tainted with polytheism. Hidāyah (guidance; هداية) means that God has sent prophets and messengers to guide people to the right path. And finally ma‘ād, the belief that another world will follow this one and that we will return to God.

Next, the key Qur’anic term ‘ibādah (worship, devotion, and obedience; عِبادة) is addressed: “You (alone) do we worship” (iyyā-ka na‘budu; إِيَّاك نَعْبُد), which involves seeking only His aid and assistance: “You (alone) do we ask for help” (iyyā-ka nasta‘īn; إِيَّاكَ نَسْتَعِينُ). Finally, guidance to the right path: “Guide us to the straight path” (as-sirāt-al-mustaqīm; الصِّرَاطَ الْمُسْتَقِيمَ), to the one that “You have blessed” (an‘amta ‘alay-him; أَنْعَمْتَ عَلَيْهِمْ) (like the one trod by the prophets, the truthful, the martyrs, and the righteous), as detailed elsewhere but here in just one phrase, not to those those who have deviated from it and gone astray (dāll; ضالّ), thereby incurring God’s wrath (maghdūb; مَغْضُوب). This is a historical reference to the latter people.

It is narrated that the Prophet said: “There is no valid ritual prayer (salāh) without the recitation of al-Fātihah.” One can add another chapter (in Shi‘i Islam) or an excerpt from a chapter (in Sunni Islam) to al-Fātihah, but no prayer is complete without the latter’s recitation. Muslims recite it at least 10 times each day, for it is the first recitation of each cycle of the five daily prayers. Ten is considered a complete number in the Qur’anic ethos and possesses a special symbolic meaning. However, most fail to pay adequate attention to its deep meaning.

Numerology
The invocation “In the Name of God, the Most Compassionate, the Most Merciful” (Bismi-l-lāhi-r-Rahmāni-r-Rahīm; بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ) is considered an independent verse only in this chapter. It is comprised of 19 letters and four words. Based on Rashad Khalifa’s numerical research, each of its words is repeated in the Qur’an by a multiple of nineteen. (The significance of 19 and whether it divulges some kind of code is a separate discussion.) The word ism (اسم) is repeated 19 times, Allah is repeated 2,698 times (19 x 142), Rahmān is repeated 57 times (19 x 3), and Rahīm is repeated 104 (19 x 6) times. Amazingly, the summation of all multiples (i.e., 1 + 3+ 6 + 142 = 152) itself is a multiple of 19 (152 = 8 x 19). Also, the Qur’an comprises 114 chapters (19 x 6). This chapter contains 29 words, which is 10 (a complete number), plus 19 and 144 letters (9 x 16). It appears that the numbers 9, 19, and 29 are the special codes of this chapter. In other words, 9, 10+9, and 10+10+9. God knows best.

In addition, the other three verses are also a multiple of 19: al-hamdu li-l-lāhi Rabbi-l-‘Ālamīn (الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ), iyya-ka na‘budu wa iyya-ka nasta‘īn (إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ), and ihdina-s-sirāt-al-mustaqīm (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ). There are other amazing numerical relations in this chapter. For example, sirāt (صراطَ) and al-hamd (الْحَمْد), are each repeated 38 times (19 x 2). The subjects of “guidance” (هداية) and “straight path” (الصِّرَاطَ الْمُسْتَقِيمَ) are combined together 19 times in the Qur’an. Likewise, ghadab (anger, wrath; غَضَب) is repeated 19 times in relation to God, with five of them being directed to humanity.

These relations may not play any role in guidance; however, they do draw attention to the fact that the Prophet did not compose the Qur’an. Rather, similar to all other phenomena in nature, it is based upon a certain order and laws that are above and beyond human comprehension. No human can compose a speech over a twenty-three-year period and have it be held together by such orderly mathematical relationships.

The entire Qur’an is a dialogue between God and us, and this chapter is a conversation between us and God. Perhaps this is why it is considered both a part of the Qur’an and also an independent entity at the same time. Other chapters talk about other prophets, messengers and their communities, the future and the Day, and good and bad deeds; however, this chapter teaches us how to dialogue with God.

[1:1] In the Name of God, the Most Compassionate, the Most Merciful,
The word Allah (God; اللَه) denotes the “person” of God, while His other names, such as ar-Rahmān (the Compassionate) and al-Qahhār (the Subduer) refer to His attributes. This is similar to people having specific names recorded on their birth certificate while being known for their various attributes, such as bravery, leadership, and kindness.
Most people accept Allah as their God and Creator and know that they were created by a Creator. But this is no more than a belief in the existence of God without having a heart-based connection with Him. The important point is believing in and worshipping God.
Although the universe contains many immense galaxies, there is no relationship between any of them and us, and so we only believe in their existence. Such a theology is limited to the most basic and simplistic level. The invocation, “In the Name of God, the Most Compassionate, the Most Merciful” makes us realize that God, the One who created us, is All-Compassionate and All-Merciful, and therefore most definitely not apathetic toward us. His mercy shines on humans like the Sun’s light. Qur’an 24:35 uses this allegory: “God is the Light of the Heavens and Earth.” God is the light of the world, and without this “light” our world would exist in the abyss of darkness. Without its warmth, life could not be sustained. There is a mutual relationship between God and human beings, for at every moment He is blessing us with His compassion and mercy.
God possesses two kinds of Rahmah (Beneficence; رَحمة): Rahmān (رَحْمان) and Rahīm (رَحيم). Rahmān is the general mercy that, like the Sun’s light and warmth, includes everyone and shines upon all parts of Earth equally. This is God’s “one-way” mercy. Rahīm,His “two-way” mercy, is similar to objects that can absorb more, and thus receive more, light and warmth. Stones mainly repel the Sun’s light, whereas water and forests are able to absorb more of its light and warmth.
Rahīm is God’s special or earmarked mercy.The more that people expose themselves to it, the more they receive. This mutual relationship is similar to a teacher who teaches the entire class but pays more attention to those students who apply themselves seriously, pay closer attention, and ask insightful questions. The Qur’an repeats 10 times that God is Gentle, Kind, and Merciful (Ra’ūf wa Rahīm;رؤوفورحيم). This denotes that all people can establish an independent relationship with Him and that He loves them and is kind to them. But they have failed to establish a personal relationship with their God.
The Qur’an repeats that the polytheists did not believe in the attribute of Rahmān and that whenever they were told to prostate to Him, they would ask, “What is Rahmān?” (25:60). The Prophet had no issue with them in terms of proving God’s existence. As a matter of fact, no Qur’anic verse attempts to prove His existence, for they all believed in God. But their belief was polluted with superstition and polytheism. All of the prophets quarreled with polytheism about the lordship of God. For example, Abraham’s discussion with Nimrūd and that of Moses with Pharaoh were about accepting His lordship and all-encompassing merciful attributes.
Rahmāniyyah (Mercifulness; رحمانية), the fount of compassion, love, and kindness, is a two-way relationship. The Qur’an proclaims that some people love others the way they should love God. Real believers have an intense love for Him: “But those who believe are more ardent in their love of God” (2:165), even though they love others as well – but not with the same intensity.

[1:2] Praise be to God, the Lord [i.e., Possessor of discretion] of the Worlds;
The one and only God, the Lord of the Worlds (Rabb-ul-‘Ālamīn;
رَبّ الْعَالَمِين), is worthy of praise (hamd; حَمْد). This verse emphasizes God’s next attribute: His lordship. Rabb is translated as “Sole Owner” or “Lord,” indicating that He is the Leader. Some people believe that God is the loving and caring creator of the world, but may not feel that He is their Master and the Manager of the world’s affairs. There is a great difference in believing that God is the Master, the Possessor of Choice Who has discretion over everything, and just believing that He is our Creator. In the former case, we feel that we are in need of Him and thus strive to seek His approval and pleasure, whereas in the latter case we treat Him like a watchmaker who left after finishing His creation.
Those who petition God, the prophets, and the Shi‘i Imams when in need are only displaying their own selfishness. Those who understand His lordship both “fear” and simultaneously place their hope in Him. Their heart beats for God. They know that they can breathe only because of His mercy, and that their eyes open and close due to His blessing alone.
Thus, this chapter begins with the three dimensions of God’s understanding: Ulūhiyyah, Rubūbiyyah, and Rahmān. Hamd,when prefixed with the definite article (i.e., al-hamd), connotes exclusive praise. In other words, God is the source of all praise, and praising other things originates from this conception of “praise” and not in parallel to it. Our aptitude, intellect, success in this world, being blessed enough to serve others, and so on – all of this emanates from one source. This verse denotes that God is the Manager, Administrator, and Lord of the Worlds, which of course includes humanity. The first two verses are an introduction to knowing God.
Hamd is the praiseworthy feeling we express toward anything beautiful and good. For example, people praise a beautiful and fragrant flower, but mostly credit the gardener with making it possible. Likewise, we praise a beautiful painting or admire an amazing piece of music without pondering over the real creator behind it.
In the words of Rumi,
O’ friend, is sugar better or the One who makes sugar?
Is the moon’s beauty better or the beauty of the One who makes it?
Is the one who created sweet things, fruits, the joy we draw from food, and our tongue’s four taste-related functions better than the sweets themselves? What do we say as regards the Moon or the One Who created it, for the Moon is a symbol of beauty. Our inherent attraction to all forms of beauty (e.g., one’s face and body) should draw us to the One Who instilled such feelings in us. The Creator has both created such proportionality and beauty and has enabled our soul to comprehend them. How harsh life would have been if we could not appreciate beauty. Truly, where are the centers of comprehension of such proportionality in our heart and brain?
O’ garden, are you better with all the roses and flowers in you?
Or the One who furnishes the flower and makes hundreds of fresh narcissuses?
This draws our attention to flowers, plants, fragrance, different colors, and all the variety of beauty in nature. What should attract us, these beautiful things or the beautiful God who created such beauty?
O’ intellect, are you better in knowledge and insight?
Or the One who begets every moment hundreds of intellect and sight?
This is the era of modern rationalism, a time when the enamoring self-sufficient intellect has caused people to put God away. Have we ever wondered who granted us this intellect?

[1:3] The Most Compassionate, the Most Merciful,
This phrase is also a part of the invocation at the start of the chapter: “In the Name of God, the Most Compassionate, the Most Merciful.” This descriptive phrase expresses two different states: (1) It introduces God as the fountainhead ofcompassion, both in the general and the exclusive sense. In other words, God’s essence is joined with mercifulness; and (2) it follows the proclamation of God’s lordship, denoting thereby that it is also rooted in compassion and mercy.
Some people adhere to double standards: They treat their own family kindly while treating those with whom they work either harshly or ignore them altogether. Clearly, their kindness is not for everyone. Lordship is God’s management aspect, wherein both His essence and management are governed by His compassion and mercy. He does not “manage” us because He needs us or other creatures, but because of His all-encompassing mercy. This is similar to teachers or parents who educate us not because they need us, but because of their love and desire for us to grow and succeed.

[1:4] Master of the Day of Judgment.
The first word in this verse could be read as Mālik (Master; مَالِك) or Malik (Monarch; مَلِك). The word yawm (يَوْم) does not connote a 24-hour time period; rather, it refers to a phase in the future. Etymologically, dīn (دين) means “reward” and “recompense,” as opposed to the “religion” of Islam. We spend our lives engaged in different endeavors, and whatever we have sown here we will reap in the Hereafter. This is similar to students who obtain their certificates or degrees at the conclusion of each phase of their schooling, for their accomplishments will probably result in their subsequent reaping of worldly benefits.
Who is the owner and sole possessor of that Day? Who will be the decision maker? God is both the Sole Owner and also the Monarch with full discretion. It is important to appreciate that He is Allah, both Rahmān and Rabb. This connotes that not only do we need Him in this world, but that our future in the Hereafter also depends upon Him. A different Lord and Master does not rule the next world, for God is the Master and Ruler of both worlds.

[1:5] You (alone) do we worship and You (alone) do we ask for help.
The phrase “You (alone) we ‘ibādah” (iyyā-ka na‘budu; إِيَّاكَ نَعْبُدُ) introduces the concept of ‘ibādah (عبادة), which is often incorrectly translated as “worship,” for that word hardly does justice to the Arabic word’s full meaning. ‘Ibādah means “to proclaim a state of surrender and obedience.”Ali Shariatiwas the first person to define this term as “leveling a road,” and thus ‘abd-at-tarīq is a “leveled road,” and tarīq al-mu‘abbad (طريق المعبد) is a “road devoid of potholes and bumps,” namely, an ‘abd or a “road that has been flattened for the drivers’ benefit.” As a matter of fact, the road rollers used in Saudi Arabia to level surfaces are called ‘ābid. We should not resist God’s commands; rather, we need to level our beings for them. If God commands us to be generous, forgiving, kind, and sacrifice in His cause, our beings should absorb these imperatives like a sponge and fulfill them.
We seek only His help and express this attitude toward Him exclusively. ‘Ibādah inculcates the desire to be obedient and submissive to God alone. However, is this sufficient or should we seek God’s help? Of course, we need His help. In reality, while trying our best to discover God we are also seeking His help.
Therefore, “You (alone) do we ask for help” (iyyā-ka nasta‘īn; إِيَّاكَ نَسْتَعِين) connotes that we seek help only from, and bow only to, Him. Seeking His help is in relation to guidance, and therefore differs from the common understanding and interpretation of “help.” There are no intermediaries or intercessors, and only He is Samī‘ (All-Hearing; سميع), Basīr (All-Seeing; بصير), Hayy (Living; حي), Qayyūm (Self-Subsisting; قيوم), Hādir (Ever-Present; حاضر), Nāzir (Observer; ناظر), Murāqib (Controller and Surveyor; مراقب), Shāhid (Witness; شاهد).

[1:6] Guide us to the straight path,
Hidāyah (هداية) does not mean mere “guidance,” but connotes “to show the way by leading.” If someone asks you for directions to a certain place and you provide them, this constitutes “guidance.” But if you lead the person to the desired destination, then you have provided hidāyah. It is not enough just to know the way, because the characteristic of the hādī and traveling on the right path is also necessary. Thus the Qur’an provides hidāyah only to the God-conscious (muttaqīn), believers (mu’minīn), righteous (muhsinīn), and submitters (muslimīn), for they have truly surrendered to Him. Bearing this in mind, one can seek out the hādī (the Qur’an and Sunnah) to reach the desired destination.
Qur’an 2:2 says that this Book is a source of guidance for those who are mindful of God or God-conscious. Note that it does not state that this Book is for the learned. If hidāyah meant just to show the way, then this Book would have guided anybody who could learn, read, memorize, and/or interpret it. Knowledge and knowing are needed, but they are not enough. Being mindful of God finds expression in an ongoing internal struggle to control one’s whims, caprices, and lower desires. A person may be the best Qur’an scholar in the world but, at the same time, not be guided.
Before Islam, a hādī would lead a caravan to its destination. Due to the extreme heat, people preferred to travel at nighttime by “reading” the stars and benefitting from their light. Thus a hādī who could do this was invaluable. Prophets and messengers were hādī because they knew how to walk on the path of spirituality and lead people to prosperity and salvation in the midst of worldly mirages. As such, we need divine help to submit voluntarily to His commands. Just having the necessary knowledge cannot, on its own, lead us to the truth or the desired destination.
It is narrated that Tamerlane (1336–1405) had memorized the Qur’an and would boast, “I surpass in excellence a memorizer (hāfiz) of the Qur’an, for I can even recite it backward.” However, he would also say that the most pleasurable sight for him was to strike a neck with a sword and watch as it bled profusely. Once a city was conquered, he would immediately start a discourse with its learned people. And yet he gloried in genocide. Can we call such a hāfiz guided?
Ihdi-nā (اهْدِنَا) means “guide us,” not just “guide me.” This chapter emphasizes us because our destinies are intertwined. Metaphorically speaking, we are all on the same ship. We beseech God to take us by the hand and guide us toward the right path.
Many words in the Qur’an mean “road” or “path,”such as tarīq (highway, road; طريق), sabīl (way, path; سبيل), madhhab (road entered upon, from the root “to go”;مذهب), and maslak (path, comportment; مسلك. Sirāt (a level and wide road that can be trodden with ease; صِراط), a Roman word that entered Arabic, and “street” (strata in Greek) are from the same root and indicated a wide Roman cobblestone road similar to a modern freeway. While it originally was spelled with an “s” (sīn; س), it was later replaced by “ṣ” (ṣād; ص). It is as if this thoroughfare and straight path, which is neither wavy nor confusing, attracts us.
If we ask God at least 10 times a day to guide us to the straight path, should we not know what kind of path we are seeking? Our life will be affected immensely if we do not grasp the meaning of “straight path.” We should ask God to purify us from the tendencies that flow from our ego and instead to do only that that earns His pleasure in order to gain prosperity and deliverance. On the Day of Judgment God will ask us: “Did I not enjoin upon you, O Children of Adam, that you not worship Satan – truly he is a manifest enemy unto you – and that you worship Me? This is a straight path” (36:60–61).

[1:7] The path of those whom you have “blessed,” not of those who incur [Your] wrath, nor of those who have gone astray.
In case we are unaware of the “straight path,” God enables us to comprehend that it is the path of those who receive His blessing (ni‘mah). This does not refer to blessings in the general sense of the word, for our entire being is God’s blessing. Rather, the reference here is to a specific kind of blessing. Qur’an 4:69 enumerates its recipients: prophets; people who attested to the truth (siddiqīn) of the prophets, such as Jesus’ Disciples, Moses’ Companions, and the Prophet’s Companions and his followers; shahīd (martyr, a role model who testifies), those who sacrifice their life and possessions while serving as a living role model; as well as the sālihīn, those who seek reform and fight against immorality and public disorder. Verse 4:69 ends by proclaiming: “What beautiful companions they are!” When calling God to guide us to “The path of those whom you have ‘blessed’” during our daily prayers,we should remind ourselves of the people who possess such attributes. Verse 19:58 identifies them: the prophets among Adam’s progeny, those who embarked on Noah’s ark from the progeny of Abraham and Jacob, and all of those whom God guided and chose.
The exegetes conjecture that the “one apportioned divine wrath” (maghdūb ‘alay-him; مَغْضُوب عَلَيْهِمْ) refers to the Jews, because on ten occasions the Qur’an says that they became the recipients of His wrath for disobeying Him and worshiping the material world. “Gone astray” (dāllīn; ضالِّين) refers to those Christians who took partners with God (i.e., the Trinity). Of course these characteristics also encompass Muslims. In the Qur’an, such other sins and attributes as polytheism (shirk), hypocrisy (nifāq), and rejecting and denying God (kufr) also incite His wrath.
This chapter opens our eyes to the three aspects of God: Divinity (Ulūhiyyah), Lordship (Rubūbiyyah), and His All-Comprehensive Merciful Nature (Rahmāniyyah). By looking into the future, we realize that our life, both in this world and in the Hereafter, is in His “hand.” We make a covenant with Him to obey only Him, to carry out His ‘ibādah, and to seek only His help. We ask only that He be our sole Guide and grant us the ability and the strength to follow no one and nothing other than Him.

Translator: Mohammad Fani
Editor: Hamid Mavani