Al-Fatiha

Al-Fatiha (Arabic: ٱلۡفَاتِحَةِ, romanized: al-Fātiḥa, lit. 'the Opening') is the first chapter (sura) of the Quran. It consists of seven verses (ayat) which consist of a prayer for guidance and mercy.^[1]

Surah 1 of the Quran

ٱلۡفَاتِحَةِ‎ Al-Fātiḥah The Opening
Qira'ahⓘ English text
Classification	Meccan
Position	Juzʼ 1, Hizb 1
No. of verses	7
No. of words	25 or 29[a]
No. of letters	113 or 139[b]
2: Al-Baqarah →

Headings for Al-Fatiha, and for Chapter 2, Al-Baqara. From the Qur'an of Ibn al-Bawwab. Baghdad, 1000/1001. Chester Beatty Library

Al-Fatiha is recited in Muslim obligatory and voluntary prayers, known as salah. The primary literal meaning of the expression "Al-Fatiha" is "The Opener/The Key".

Surah Al-Fatiha, also known as Al-Sab‘ Al-Mathani (the Seven Oft-Repeated Verses) or Umm al-Kitab (the Mother of the Book), is regarded as the greatest chapter in the Qur’an. This is based on the saying of Prophet Muhammad: “Al-ḥamdu lillāhi rabbil-ʿālamīn (Praise be to Allah, Lord of the Worlds) is the Seven Oft-Repeated Verses and the Great Qur’an which I have been given.” It was given these titles because it opens the written text of the Qur’an and because it is recited at the beginning of prayer. Surah Al-Fatiha is known by many names; Al-Suyuti listed twenty-five in his work Al-Itqan fi Ulum al-Qur’an. These names and descriptions, which were transmitted by the early generations, include Al-Qur’an Al-‘Azim (The Great Qur’an), Surah Al-Hamd (The Chapter of Praise), Al-Wafiya (The Complete), and Al-Kafiya (The Sufficient). The chapter consists of seven verses according to the consensus of Qur’an reciters and commentators, with the exception of three individuals: Al-Hasan Al-Basri, who counted them as eight verses, and Amr ibn Ubayd and Al-Husayn Al-Ju‘fi, who counted six. The majority cited as evidence the Prophet’s statement: “The Seven Oft-Repeated Verses.” It is classified as a Meccan surah, revealed before the Prophet’s migration from Mecca, according to most scholars. Badr al-Din al-Zarkashi placed it fifth in chronological order, after Surahs Al-‘Alaq, Al-Qalam, Al-Muzzammil, and Al-Muddathir.^[2]

The surah encompasses several key themes: praising and glorifying Allah, extolling Him by mentioning His names, affirming His transcendence from all imperfections, establishing belief in resurrection and recompense, dedicating worship and seeking assistance solely from Him, and supplicating for guidance to the straight path. It contains an appeal for steadfastness upon the straight path and recounts the narratives of past nations. Additionally, it encourages righteous deeds. The chapter also highlights core principles of faith: gratitude for divine blessings in “Al-ḥamdu lillāh” (Praise be to Allah), sincerity of worship in “Iyyaka naʿbudu wa iyyaka nastaʿīn” (You alone we worship and You alone we ask for help), righteous companionship in “Ṣirāṭ al-ladhīna anʿamta ʿalayhim” (the path of those upon whom You have bestowed favor), the mention of Allah’s most beautiful names and attributes in “Ar-Raḥmān Ar-Raḥīm” (The Most Gracious, the Most Merciful), steadfastness in “Ihdinaṣ-ṣirāṭ al-mustaqīm” (Guide us to the straight path), belief in the afterlife in “Māliki Yawmid-Dīn” (Master of the Day of Judgment), and the importance of supplication in “Iyyaka naʿbudu wa iyyaka nastaʿīn.”^[1]

Surah Al-Fatiha holds immense significance in Islam and in the daily life of a Muslim. It is an essential pillar of prayer, without which the prayer is invalid according to the predominant view among scholars. It was narrated from Abu Hurayrah that the Prophet said: “Whoever performs a prayer and does not recite the Mother of the Book in it, his prayer is incomplete”—he repeated it three times—“not complete.” In another narration: “There is no prayer for the one who does not recite Al-Fatiha.”

Background

The most commonly accepted view about the origins of the surah is the view of Ibn Abbas, among others, that Al-Fatiha is a Meccan surah, although some believe that it is either a Medinan surah or was revealed in both Mecca and Medina.^[3] Most narrators recorded that al-Fātiḥah was the first complete Surah revealed to Muhammad.^[4]

The name Al-Fatiha ("the Opener") could refer to the surah being the first in the Mus'hafs, the first to be recited in each rakat of salah, or to the manner of its usage in many Islamic traditions as an opening prayer. The word itself comes from the root f-t-ḥ (ف ت ح), which means "to open, explain, disclose, conquer", etc.^[4][5] Al-Fatiha is also known by several other names, such as Al-Hamd (The Praise), As-Salah (The Prayer), Umm al-Kitab (Mother of the Book), Umm al-Quran (Mother of the Quran),^[6][1] Sab'a min al-Mathani (Seven Repeated Ones, from Quran 15:87),^[7] and Ash-Shifa' (The Cure).^[8][9]

Reasons Behind the Name

Surah Al-Fatiha has numerous names mentioned by scholars in their works, including Al-Razi, Al-Qurtubi, and Al-Suyuti, among others. The abundance of names signifies the surah’s exalted status and significance. Its principal name is Al-Fatiha, which in Arabic derives from the root f-t-ḥ meaning “opening” as opposed to closing. The verb fataḥa means “he opened,” while fātiḥa refers to “the beginning” of something. The fawātiḥ of the Qur’an are the opening words of its chapters, and a single one is called fātiḥa. The surah is also called Umm al-Kitab (Mother of the Book) and Fatiḥat al-Qur’an (Opening of the Qur’an). The word Al-Fatiha is a noun in the form fāʿila, used for the initial part of anything progressive in nature.^[1]

Besides Al-Fatiha, the chapter has many other names, some of which are transmitted through revelation (tawqīfīyah) and others derived through scholarly reasoning (ijtihādīyah). Ibn ‘Ashur noted that only three names are established through sound Prophetic tradition: Fatiḥat al-Kitab, Al-Sab‘ Al-Mathani, and Umm al-Qur’an or Umm al-Kitab.^[8][9]

Names established by revelation (tawqīfīyah):

• Fatiḥat al-Kitab (The Opening of the Book):

It was narrated from Abu Hurayrah that the Messenger of Allah instructed him to proclaim: “There is no prayer without reciting Fatiḥat al-Kitab and whatever follows it.” It was named so because it opens the written Qur’an, is the first chapter taught, and begins the prayer recitation. Some said it was named because it was the first surah revealed from the heavens; others because it was the first surah inscribed in the Preserved Tablet; and yet others because praise (al-ḥamd) is the opening of all speech.^[3]

• Al-Sab‘ Al-Mathani (The Seven Oft-Repeated Verses):

Allah says: “And We have certainly given you seven of the oft-repeated [verses] and the Great Qur’an” (Qur’an 15:87). Ubayy ibn Ka‘b narrated that he recited Umm al-Qur’an to the Prophet, who said: “By Him in Whose Hand is my soul, nothing like it was revealed in the Torah, nor in the Gospel, nor in the Psalms, nor in the Furqan. It is the seven oft-repeated verses and the Great Qur’an which I have been given.” It is called seven because it contains seven verses. As for oft-repeated (mathani), several explanations exist: that it is singled out from other divine scriptures; because it is recited in every prayer and paired with another surah; because it is recited repeatedly in each rak‘ah; because it was revealed twice, once in Mecca and once in Medina; because Allah responds to each verse with a reward; because it combines eloquence and rhetorical beauty; or because it was reserved exclusively for this community as a special treasure.^[4]

• Umm al-Qur’an or Umm al-Kitab (Mother of the Qur’an or Mother of the Book):

Abu Hurayrah narrated that the Prophet said: “Whoever performs a prayer and does not recite Umm al-Qur’an in it, his prayer is incomplete—three times—incomplete.” The name refers to the surah being the foundation of the Qur’an. The term “mother” in Arabic conveys the meaning of origin, as all matters in the Qur’an revolve around four themes: divinity, the hereafter, prophethood, and divine decree. This chapter encompasses them all, making it the essence of the Qur’an. Abu Bakr ibn Duraid explained: “In Arabic, ‘mother’ also refers to the banner of an army, and the surah was named Umm al-Qur’an because believers rally to it as an army rallies to its banner.” Al-Mawardi stated: “It was named so due to its precedence, with all else following it, much like the banner leads and the army follows.” Likewise, the past years of one’s life are called umm for their precedence; Mecca is called Umm al-Qura for its precedence over other towns; and the earth was spread out from it. Some said it is called Mother of the Book because it contains decisive verses (muhkamat) which form the essence of the Qur’an. However, this name has been disputed: the majority permit it, while Anas ibn Malik, Al-Hasan Al-Basri, and Muhammad ibn Sirin disapproved, arguing that Umm al-Kitab refers to the Preserved Tablet. Al-Hasan held it meant the lawful and unlawful.^[8][9]

• Al-Qur’an al-‘Azim (The Great Qur’an):

The Prophet said: “It is the seven oft-repeated verses and the Great Qur’an which I have been given.” It is so called because it contains all the core sciences of the Qur’an, including glorification of Allah’s attributes of perfection and majesty, commands for worship and sincerity, acknowledgment of human dependence on divine assistance, and supplication for guidance to the straight path.^[8][9]

As for the names of Surah Al-Fatiha derived through scholarly reasoning (ijtihādīyah), they include:

• Surah Al-Ḥamd (The Chapter of Praise): Named so because it begins with the phrase al-ḥamdu lillāh (praise be to Allah).
• Al-Wāfiyah (The Complete One): Sufyan ibn ‘Uyaynah used to call it by this name. Al-Tha‘labī explained its meaning: “It does not accept division; unlike other surahs, one may recite half a surah in one rak‘ah and the other half in the next, but such division is not permissible for Al-Fatiha.”
• Al-Kāfiyah (The Sufficient): So named because it suffices in place of others, whereas no other surah suffices in its place. It was narrated from ‘Ubādah ibn al-Ṣāmit that the Prophet said: “Umm al-Qur’an serves as a substitute for other surahs, but nothing can substitute for it.”
• As-Ṣalāh (The Prayer): Abu Hurayrah narrated that the Prophet said: “Allah Almighty declares: I have divided the prayer between Myself and My servant into two halves.” The “prayer” here refers to this surah. Some scholars noted it was so named because it is essential for prayer, while others said it is because prayer is invalid without it.
• Surah Ad-Du‘āʾ (The Chapter of Supplication): Due to its inclusion of the supplication “Guide us to the Straight Path.”
• As-Suʾāl (The Request): Abu Sa‘id al-Khudri narrated that the Prophet said: “The Lord, Mighty and Majestic, says: Whoever is occupied with the Qur’an to the exclusion of asking Me, I shall grant him the best of what I grant those who ask.”
• Al-Asās (The Foundation): Named so for several reasons: it is the first chapter of the Qur’an, making it akin to a foundation; it contains the loftiest objectives, which are fundamental; and because the noblest act after faith is prayer, which depends on this surah, as no prayer is complete without it.
• Ash-Shukr (The Gratitude): Because it praises Allah for His bounty, generosity, and kindness.
• Ash-Shifāʾ (The Cure): Because reciting it over the sick brings healing by Allah’s will.
• Ar-Ruqyah (The Incantation): Abu Sa‘id al-Khudri narrated that the Prophet, when told of a man reciting Al-Fatiha as a healing incantation, said: “How did he know it was a ruqyah? Divide (the reward) among yourselves and give me a share.”
• Al-Munājāh (The Intimate Discourse): Because the servant speaks intimately with his Lord in the verse: “It is You we worship and You we seek for help.”
• Surah Taʿlīm al-Masʾalah (The Chapter Teaching Supplication): So named because it contains the etiquettes of asking, beginning with praise.
• Surah At-Tafwīḍ (The Chapter of Entrusting): Due to its encompassing the concept of entrusting all matters to Allah in the verse: “It is You we worship and You we seek for help.”
• Surah Al-Kanz (The Chapter of Treasure): Named for its containing immense treasures of knowledge and meanings, as noted by Al-Zamakhshari in his exegesis.
• Surah An-Nūr (The Chapter of Light): Named either due to its frequent use, its ability to illuminate hearts because of its greatness, or because its meanings represent light—symbolic of the Qur’an itself. As for the twenty-five names listed by Jalal al-Din al-Suyuti in his book Al-Itqān fī ‘Ulūm al-Qur’ān, they are: Al Fatiha, Fatihat al Kitab, Umm al Kitab, Umm al Quran, Al Quran al Azim, Al Sab‘ al Mathani, Al Wafiyah, Al Kanz, Al Kafiyah, Al Asas, An Nur, Surah Al Hamd, Surah Ash Shukr, Surah Al Hamd Al Ula (The First Hamd), Surah Al Hamd Al Qusra (The Brief Hamd), Ar Ruqyah, Ash Shifa, Ash Shafiyah (The Healing One), Surah As Salah, Al Lazimah (The Essential One), Surah Ad Du‘a, Surah As Su’al, Surah Ta‘lim al Mas’alah, Surah Al Munajah, Surah At Tafwid.^[8][9]

Number of Verses

“Fātiḥat al-Kitāb” in the calligraphy of Qāḍī ʿAskar Muṣṭafā ʿIzzat Efendi.The majority of scholars agree that Surah Al-Fatiha consists of seven verses (āyāt). This is the consensus of the Qur’anic reciters (qurrāʾ) and exegetes (mufassirūn), with only a few dissenting opinions. Al-Ḥasan al-Baṣrī considered it to be eight verses, while ʿAmr ibn ʿUbayd and Al-Ḥusayn al-Juʿfī reportedly viewed it as six verses.

The majority’s position is supported by the narration of Abū Saʿīd ibn al-Muʿallā, in which the Prophet Muhammad ﷺ said: “I will teach you a surah which is the greatest in the Qur’an.” Then he recited: ﴾al-ḥamdu lillāh rabbil-ʿālamīn…﴿ and said: “It is the Seven Oft-Repeated (Al-Sabʿ al-Mathānī) and the Grand Qur’an that I have been given.” The specific division of its seven verses is further clarified in the authentic narration reported in Ṣaḥīḥayn (Bukhārī and Muslim) from Abū Hurayrah. The Prophet ﷺ said: “Allah, the Exalted, said: I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for. When the servant says: ﴾al-ḥamdu lillāhi rabbil-ʿālamīn﴿, Allah says: ‘My servant has praised Me.’ When he says: ﴾ar-raḥmān ar-raḥīm﴿, Allah says: ‘My servant has extolled Me.’ When he says: ﴾māliki yawmid-dīn﴿, Allah says: ‘My servant has glorified Me.’ When he says: ﴾iyyāka naʿbudu wa iyyāka nastaʿīn﴿, Allah says: ‘This is between Me and My servant, and My servant shall have what he asks for.’ When he says: ﴾ihdinā ṣ-ṣirāṭ al-mustaqīm ṣirāṭ al-laḏīna anʿamta ʿalayhim ġayril-maġḍūbi ʿalayhim walā ḍ-ḍāllīn﴿, Allah says: ‘This is for My servant, and My servant shall have what he asks for.’”^[3]

The difference in verse counting primarily stems from whether or not the Basmala (Bismillāh ir-Raḥmān ir-Raḥīm) is considered an independent verse of Al-Fatiha:

• The scholars of Mecca and Kufa, along with the Shafiʿi school, regard the Basmala as the first verse of Al-Fatiha. According to their counting, the phrase: “the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger nor of those who are astray” is counted as one verse.
• The scholars of Medina, Basra, and Sham, and the Hanafi school, do not consider the Basmala as a verse of Al-Fatiha. Instead, they divide the last section of the surah into two verses: “the path of those upon whom You have bestowed favor” as one verse and “not of those who have evoked [Your] anger nor of those who are astray” as another.

Ibn Qudāmah in Al-Mughnī, Al-Nawawī in Al-Majmūʿ, and Ibn Ḥazm in Al-Muḥallā recorded that Al-Shafiʿī, Ibn al-Mubārak, and Aḥmad ibn Ḥanbal (in one narration) considered the Basmala as an independent verse of Al-Fatiha and held that prayer is invalid without it. This view was strongly favored by Al-Nawawī and Ibn Ḥazm. They cited as evidence the ḥadīth recorded by Al-Dāraqutnī and Al-Bayhaqī: “When you recite: ﴾al-ḥamdu lillāh…﴿, recite: ﴾bismillāh ir-raḥmān ir-raḥīm﴿, for it is part of the Mother of the Book and the Seven Oft-Repeated. ﴾Bismillāh…﴿ is one of its verses.”^[4]

On the other hand, Abū Ḥanīfa, Mālik, and Aḥmad (in another narration cited by Ibn Qudāmah) did not consider the Basmala a verse of Al-Fatiha. Their evidence includes the narration of Abū Hurayrah, recorded in Ṣaḥīḥ Muslim and Mālik’s Al-Muwaṭṭaʾ: “The Messenger of Allah ﷺ said: Allah said, ‘I have divided the prayer between Myself and My servant into two halves…’”^[4]

Here the Prophet ﷺ began the surah with ﴾al-ḥamdu lillāhi rabbil-ʿālamīn﴿, without mentioning the Basmala.

They also pointed to the practice of the Prophet ﷺ and his successors (khulafāʾ), who did not recite the Basmala aloud in prayer. Anas ibn Mālik narrated: “I prayed behind the Prophet ﷺ, Abū Bakr, ʿUmar, and ʿUthmān. They would begin the prayer with: ﴾al-ḥamdu lillāhi rabbil-ʿālamīn﴿, without mentioning ﴾bismillāh ir-raḥmān ir-raḥīm﴿ at the start of the recitation or at the end.”^[4]

As such, the issue of the Basmala in Al-Fatiha and whether omitting it invalidates prayer remains a matter of scholarly disagreement.

This variation also arises from differences in transmission among the Companions about where the Prophet ﷺ paused while reciting. Fadl Abbas explained: “The Prophet ﷺ would often stop at the end of verses during his recitation, and the Companions learned from him. However, at times, he would pause mid-verse to show the permissibility of doing so. Some Companions who hadn’t heard him pause at the end of a verse earlier might have assumed the mid-verse pause was a verse ending.”^[4]

Al-Zarkashī in Al-Burhān further noted that disagreement also stems from differing views on whether the Basmala itself should be counted as a verse—a disagreement not applicable to all such cases.^[5]

Lastly, Al-Ḥasan al-Baṣrī’s count of eight verses results from counting the Basmala as a verse and regarding “those upon whom You have bestowed favor” as one verse and “not of those who have evoked [Your] anger nor of those who are astray” as separate verses.^[5]

Time of Revelation

Scholars have differed regarding the time of the revelation of Surah Al-Fatiha. Most scholars hold that it is a Meccan surah, while others, including Mujahid, Al-Zuhri, and others, consider it Medinan. It has also been said that half of it was revealed in Mecca and the other half in Medina. Another opinion is that it was revealed twice: once in Mecca when prayer was prescribed, and once in Medina when the Qibla was changed, thus making it both Meccan and Medinan.^[8][9]

• Meccan: This is the opinion of the majority of scholars. Al-Tha‘labi narrated with his chain from ‘Ali ibn Abi Talib that he said: “Al-Fatiha was revealed in Mecca from a treasure beneath the Throne.” Al-Tha‘labi commented: “This is the view of most scholars.” It is also narrated from ‘Amr ibn Sharhabil that he said: “The first thing revealed from the Qur’an was: ﴾Praise be to Allah, Lord of the worlds…﴿” The account relates that the Messenger of Allah ﷺ confided to Khadija: “I feared that something might have touched me.” She asked: “What is that?” He said: “Whenever I am alone, I hear a call saying: ‘Read.’” Then he went to Waraqah ibn Nawfal and asked him about this incident, and Waraqah said: “If the call comes to you, remain steadfast.” Then Gabriel, peace be upon him, came to him and said: “Say: ﴾In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds.﴿” In another narration, Ibn ‘Abbas said: “The Messenger of Allah ﷺ stood and said: ﴾In the Name of Allah, the Most Gracious, the Most Merciful.﴿ The Quraysh said: ‘May God crush your mouth.’” Abu Nu‘aym Al-Isfahani narrated in Dala’il al-Nubuwwah from a man of the Banu Salimah who said: “When the young men of Banu Salimah accepted Islam and the sons of ‘Amr ibn al-Jamuh became Muslim, the wife of ‘Amr said to him: ‘Do you want to hear from your father what was narrated about him?’ He asked, and she recited to him: ﴾Praise be to Allah, Lord of the worlds.﴿ This was before the Hijrah.” Abu Bakr ibn Al-Anbari narrated in Al-Masahif from ‘Ubadah that he said: “Al-Fatiha was revealed in Mecca.”

• Medinan: Al-Tha‘labi narrated with his chain from Mujahid ibn Jabr that he said: “Al-Fatiha was revealed in Medina.” Al-Husayn ibn Al-Fadl commented: “Every scholar has a slip, and this is the slip of Mujahid, for the scholars disagree with him.” He provided two reasons for this: first, Surah Al-Hijr is Meccan by consensus, and in it is Allah’s saying: ﴾And We have certainly given you seven of the oft-repeated and the great Qur’an﴿, which refers to Al-Fatiha, indicating that it had already been given before; second, it is unlikely to say that the Prophet ﷺ remained in Mecca for over ten years without Al-Fatiha. Abu Huraira narrated that the Messenger ﷺ said: “By Him in Whose Hand is my soul, Allah did not reveal in the Torah, nor in the Gospel, nor in the Psalms, nor in the Qur’an anything like it. It is the seven oft-repeated and the Great Qur’an which I have been given.” Surah Al-Hijr is unanimously agreed to be Meccan, and the Prophet ﷺ performed prayers in Mecca for over ten years reciting Al-Fatiha.

• Meccan and Medinan: Some scholars stated that this surah was revealed once in Mecca and once in Medina, hence it is both Meccan and Medinan. For this reason, it was named “Al-Mathani” (the oft-repeated), because its revelation was repeated, which was a means of further honouring it.

Concerning the reasons for its revelation, some scholars—including Al-Wahidi, Ibn Abi Shaybah, and Al-Bayhaqimentioned in their books a report on the cause of its revelation. They narrated from Abu Maysarah: “When the Messenger of Allah ﷺ went out, he would hear a voice calling him: ‘O Muhammad.’ When he heard the voice, he would flee. Waraqah ibn Nawfal said to him: ‘If you hear the call, stand firm until you hear what is said to you.’ When he went out, he heard: ‘O Muhammad.’ He said: ‘At your service.’ The voice said: ‘Say: I bear witness that there is no deity but Allah and that Muhammad is the Messenger of Allah.’ Then it said: ‘Say: ﴾Praise be to Allah, Lord of the worlds, the Most Gracious, the Most Merciful, Master of the Day of Judgment…﴿’ until it finished Al-Fatiha.” Scholars view what Al-Wahidi and others cited as an account regarding the surah rather than a cause for its revelation. The correct view is that the narration is an account, not a cause for revelation.^[1]

Surah Al-Fatiha was revealed before the migration from Mecca, according to most scholars. Many also said it was the first surah revealed. Ibn Ashur stated: “The correct view is that ﴾Read in the Name of your Lord…﴿ and Surah Al-Muddathir were revealed before it, then Al-Fatiha. Some said Surah Nun (Al-Qalam) and Surah Al-Muzzammil were also revealed before it. Others said it was the first complete surah revealed, as opposed to fragmented revelations like Surah Al-Qalam.” Some scholars determined that it was revealed at the time prayer was prescribed, and the Muslims recited it in prayer since its obligation. According to a narration from Jabir ibn Zayd, it was the fifth surah in the chronological order of revelation. In any case, the Prophet ﷺ named it “Al-Fatiha of the Book” and commanded that it be the opening of the Qur’an. Ibn Ashur said: “This does not contradict the fact that it was revealed after other surahs, because it served a purpose that required it to precede them once the Qur’an became a compiled book. When the Qur’an was gathered, Al-Fatiha was revealed to serve as its preface, and its purposes are clear from its name ‘Mother of the Book.’”^[1]

Allah revealed Surah Al-Fatiha during a period when the number of Muslims was about forty men and women, most of whom were poor, enslaved, or oppressed. Mecca at that time was rife with false beliefs, deviant notions, and harmful customs, such as associating partners with Allah, worshipping idols and statues, denying resurrection, widespread fornication, drinking alcohol, and murder. Surah Al-Fatiha and other similar revelations came to address those holding false beliefs, correct their concepts and convictions, instill sound faith in Muslims, promote good morals, and nurture proper spiritual development. The verses and parts of surahs revealed during that time were short, with eloquent endings and calm rhythms.^[1]

Themes and Purposes of the Surah

The surah encompasses several themes, as discussed by some exegetes: praising and glorifying Allah, commending Him by mentioning His Most Beautiful Names which entail His Exalted Attributes, declaring Him free from all deficiencies, affirming resurrection and recompense, dedicating worship and seeking assistance exclusively from Him, turning to Him in supplication for guidance to the straight path, imploring Him to keep them firm upon it, and alluding to the narratives of previous nations. The surah also contains encouragement toward righteous deeds.^[6]

It reminds of the fundamentals of religion: gratitude for Allah’s blessings in His saying ﴾Praise be to Allah﴿; sincerity to Allah in ﴾You alone we worship, and You alone we ask for help﴿; keeping righteous company in ﴾the path of those upon whom You have bestowed favor﴿; recalling Allah’s Most Beautiful Names and Attributes in ﴾the Most Gracious, the Most Merciful﴿; steadfastness in ﴾Guide us to the straight path﴿; the Hereafter in ﴾Master of the Day of Judgment﴿; and the importance of supplication in the phrases we worship and we ask for help.^[6]

Al-Biqa‘i said: “Surah Al-Fatiha is comprehensive of all that is in the Qur’an. The first three verses encompass every meaning contained in the Most Beautiful Names and the Lofty Attributes; everything in the Qur’an regarding these is a detailed explanation of their concise expression. The last three verses, starting from ﴾Guide us﴿, encompass everything concerning the matters of creation in their journey toward Allah, seeking His mercy, and cutting off from what hinders them. Everything in the Qur’an that relates to the apparent matters of creation, their origin, and their subsistence through the truth, is a detailed explanation of ﴾You alone we worship, and You alone we ask for help﴿.”^[6]

Ibn al-Qayyim noted that the surah contains a rebuttal to all sects of innovation and misguidance. It clarifies the stations of the seekers and the ranks of the knowers. It establishes that nothing can take its place or fulfill its role; thus, nothing like it was revealed in the Torah or the Gospel.^[6]

Abdul-Rahman ibn Nasir Al-Sa‘di said: “Despite its brevity, this surah contains what no other surah in the Qur’an contains. It encompasses the three types of monotheism: Tawhid al-Rububiyyah (Oneness of Lordship), derived from His saying: ﴾Lord of the worlds﴿; Tawhid al-Uluhiyyah (Oneness of Worship), which is dedicating worship to Allah alone, derived from the word ‘Allah’ and from ﴾You alone we worship﴿; and Tawhid al-Asma’ wa’l-Sifat (Oneness of Names and Attributes), which is affirming Allah’s attributes of perfection as He affirmed for Himself and as His Messenger ﷺ affirmed for Him, without negation, distortion, or comparison, as indicated by the word ﴾Praise﴿. It affirms recompense for deeds in ﴾Master of the Day of Judgment﴿ and that judgment will be based on justice. It affirms dedicating religion purely to Allah, in worship and seeking help, in ﴾You alone we worship and You alone we ask for help﴿. It affirms prophethood in ﴾Guide us to the straight path﴿ since this guidance is impossible without a messenger. It affirms divine decree while affirming that the servant truly acts. And it contains a refutation of all people of innovation and misguidance in ﴾Guide us to the straight path﴿.” Sayyid Qutb commented: “This surah contains the essentials of Islamic creed, the fundamentals of Islamic worldview, and the foundations of spiritual feelings and directions. This points to part of the wisdom behind its repetition in every unit of prayer and the invalidity of any prayer in which it is not recited.”^[7]

Tafsīr of the Sūrah (Exegesis)

In this verse, Allah disciplines His Prophet ﷺ by teaching him to begin all actions with His Most Beautiful Names, establishing for all creation a sunnah to follow in initiating their speech, letters, writings, and needs.

The phrase: ﴾In the name of Allah﴿ (Bismillāh) means: recite invoking the name of your Lord; rise and sit invoking Allah. Its meaning is to begin by mentioning and remembering Allah before all things. The tafsīr of the verse is: recite invoking Allah’s name and remember Him; start your recitation with Allah’s Most Beautiful Names and Lofty Attributes.

As for ﴾The Most Gracious, the Most Merciful﴿, ar-Raḥmān is in the intensive form (fa‘lān) from raḥmah (mercy), while ar-Raḥīm is in the emphatic form (fa‘īl) from the same root. Both are derived from mercy. Al-‘Arzamī said: “ar-Raḥmān (The Most Gracious) is with all creation, while ar-Raḥīm (The Most Merciful) is toward the believers.” Ibn ‘Abbās commented: “ar-Raḥmān ar-Raḥīm — gentle and kind to whomever He wills to show mercy, and severe with whomever He wills to discipline; all His Names are likewise.”

The surah begins with Allah’s name (Allah) because divinity belongs to none but Him, followed by His name ar-Raḥmān since others besides Allah may possess qualities of mercy to some extent, and concludes with ar-Raḥīm, a description permissible for others.^[8][9]

﴾All praise is due to Allah, Lord of the worlds﴿

“All praise is due to Allah” means exclusive gratitude to Allah, apart from all others worshiped besides Him, for the countless favors He has bestowed on His servants—favors beyond enumeration or comprehension. Some said that ﴾All praise is due to Allah﴿ is to praise Him for His Names and Attributes, while thanks to Allah is to praise Him for His blessings and bounties. The meaning here is that Allah praised Himself and taught His servants to do the same, making it obligatory for them to recite it.^[8]

The term ﴾Lord﴿ (Rabb) in Arabic can mean master or sovereign; Allah is the unrivaled, unmatched Master and the one who nurtures and sustains His creation with His blessings. Ibn ‘Abbās said regarding ﴾Lord of the worlds﴿: “Praise be to Allah, who owns all creation—the heavens and all within them, the earths and all within them, and all that is between them, known and unknown.” The word ‘ālamīn (worlds) is the plural of ‘ālam (world), a collective noun with no singular of its form. It refers to various categories of beings, with each group forming a world. Thus, the praise is for Allah who owns all creation, known and unknown. Some said ‘ālamīn refers specifically to humans and jinn.^[9]

﴾The Most Gracious, the Most Merciful﴿ The tafsīr of this verse mirrors that of ﴾In the name of Allah, the Most Gracious, the Most Merciful﴿. ﴾Master of the Day of Judgment﴿ The reciters differed: some read it Mālik (Master), others Malik (King), and others with a fatha on the kāf (Mālaka). The meaning of Mālik is that Allah alone possesses absolute ownership on the Day of Judgment, when all kings and tyrants will have no claim to dominion. As for Malik, Ibn ‘Abbās said: “No one holds any ruling authority on that Day as they did in the worldly life.” The general meaning is that He is the Master of all creation, their Sovereign, their Benefactor, and the one who watches over them in this life and the next. Al-Ṭabarī preferred the reading Mālik (Master) since it emphasizes the exclusivity of His ownership and dominion on that Day, as opposed to Malik (King), which emphasizes His ruling authority. The term ﴾Day of Judgment﴿ means the Day of Reckoning and recompense for deeds. Ibn ‘Abbās said: “The Day of Reckoning for the creation; He will judge them for their deeds—rewarding good and punishing evil unless He pardons.” Ibn Jurayj said: “The day on which people are held accountable.”^[10]

﴾You alone we worship, and You alone we ask for help﴿ This means: to You alone, our Lord, we humble ourselves, submit, and acknowledge Your lordship—none besides You. Ibn ‘Abbās reported that Jibrīl said to Muhammad ﷺ: “Say, O Muhammad: ﴾You alone we worship﴿ — we single You out, fear You, and hope in You, no one else.” Al-Ṭabarī explains: “We chose words like ‘humble, submit, and yield’ because servitude among the Arabs signifies submission and humility. The word ma‘bad (path well-trodden) derives from the same root, meaning it is humbled by many feet.” The phrase ﴾You alone we ask for help﴿ means: “We seek Your help, O our Lord, in worshiping You and obeying You in all our affairs. None besides You can grant it. Those who disbelieve seek help from their false gods; we seek it from You alone, sincerely devoted in worship.” Ibn ‘Abbās said: “We ask Your assistance for Your obedience and in all our affairs.”^[11]

﴾Guide us to the straight path﴿ Ibn ‘Abbās said: “Jibrīl said to Muhammad ﷺ: ﴾Guide us to the straight path﴿ means inspire us to the guiding path, and His inspiration is His granting of success.” Al-Ṭabarī refuted the notion that “guide us” means “increase us in guidance” because Allah does not assign obligations without clarifying them first. Instead, it is a plea for steadfastness upon the guidance already given for the remainder of one’s life. The term ﴾the straight path﴿ is agreed upon by scholars of tafsīr to mean the clear, unerring path. However, opinions vary:

• ‘Alī ibn Abī Ṭālib said: “It is the Qur’an.”
• Jābir ibn ‘Abdullāh said: “It is Islam, broader than the expanse between heaven and earth.”
• Ibn ‘Abbās said likewise.
• Muḥammad ibn al-Ḥanafiyyah said: “It is the religion of Allah which He accepts from His servants.”^[11]

﴾The path of those upon whom You have bestowed favor, not of those who have earned anger nor of those who go astray﴿ This clarifies the straight path: “Say, O Muhammad: Guide us to the straight path, the path of those You have favored with obedience—Your angels, prophets, the truthful, martyrs, and the righteous.” Ibn ‘Abbās said: “It is the path of those whom Allah has favored: the prophets, the truthful, the martyrs, and the righteous, who obeyed and worshiped You.” As for ﴾those who earned anger﴿, the Prophet ﷺ identified them as the Jews. Ibn ‘Abbās also said: “They are the Jews whom Allah angered.” This anger signifies Allah’s condemnation of their deeds and His curse upon them. As for ﴾those who go astray﴿, it refers to the Christians. Allah described them as such because they deviated from the truth and followed a path away from the straight one. The full meaning of the verse is: “Guide us to the straight path, the path of those You favored, and keep us away from the path of those who incurred Your wrath and from those who are astray.”^[11]

Differences in Syntax (الإعراب) and Readings (القراءات) in the Interpretation of the Surah

Differences in Syntax (الإعراب)

The grammatical markers (علامة الإعراب) have their own semantic meanings; they are not limited to their syntactic function alone but serve a dual role between syntax and semantic meaning. Grammarians have differed extensively in the parsing (إعراب) of Quranic verses, which has led to multiple meanings resulting from these differences. They attribute the differences in parsing to two main reasons:

1. The miraculous style of the Quran, whereby no one can fully grasp all its aims and objectives, thus it accommodates many meanings and facets.
2. Grammarians do not impose restrictions on opinions nor do they sanctify the views of others; they maintain freedom of opinion and expression.

A third reason has also been added: that the difference in parsing is evidence of the Quran’s suitability for all eras, times, and places. The differences in parsing are also attributed to several factors, including: differences in Quranic readings (القراءات), which enrich the meaning, and the capacity of a Quranic word to bear more than one syntactic role, even if its grammatical marker remains unchanged.^[12]

Parsing differences: Grammarians differed on the parsing of the word ﴿غير﴾ on two main views:

• The first view: that it is in the genitive case (مجرورة) as a substitute (بدل) for ﴾الذين﴿or the pronoun in ﴾عليهم﴿.
• The second view: that it is genitive as an adjective describing ﴾الذين﴿.^[12]

Meanings of the parsing:

• The first meaning indicates that those favored by God — the Prophets, the truthful, the martyrs, and the righteous — are the same people who were saved from what causes God’s wrath, such as disbelief and corruption on earth (as the Jews did), and also saved from the misguidance that afflicted the Christians, so these people worship their Lord rightly. Al-Tabari said in directing the meaning towards this parsing: if it is considered a substitute (بدل), then (غير) is lowered with the intention of repeating the path, as if you said: ﴾صراطَ الذين أنعمت عليهم صراطَ غير المغضوب عليهم﴿
• The second meaning indicates that those favored by God are blessed with many favors, including what is mentioned in the verse: the favor of faith and guidance, and also the favor of safety from God’s wrath. So, these people have combined the favors of absolute faith and safety from wrath and misguidance, which is in reality a great and sublime blessing.

Accordingly, when the believer asks God to guide him on the straight path, he refers to the path on which God has bestowed blessings on the Prophets, the truthful, the martyrs, and the righteous. This shows the believer’s earnestness in seeking guidance on the straight and true path that leads to God’s satisfaction. Both Abu al-Suud and Abu Hayyan preferred the interpretation of (غير) as genitive adjective (صفة) and considered the first opinion (بدل) less likely, because a substitute normally gives the thing it substitutes more confirmation and explanation, which is not the case here; thus, they favored (غير) being genitive adjective.^[13]

Differences in Readings (القراءات)

The plural of قراءة (Qira’ah) is قراءات. Linguistically, it is a sensory verbal noun of “to read.” In terminology, it refers to a school or method followed by an imam from among the Qur’an reciters, differing from others in the pronunciation of the Quran. There are ten established readings in the science of Qur’anic readings: seven readings transmitted from seven reciters from the five well-known major cities (الأمصار), and three additional readings that complete the ten, transmitted via solitary chains (آحاد). Differences in the Quranic readings arise from what the written text of the Mushaf (script and orthography) can accommodate, whether the difference is in pronunciation without changing the meaning, or in both pronunciation and meaning. The Companions, during the Prophet’s lifetime, agreed to not reject the reading of another who differed from them. It is narrated that the Prophet said: “Indeed, the Quran was revealed in seven (ahruf) — all of them are healing and sufficient.” And the Quran was revealed in seven dialects of the Arabic language to facilitate ease for the people.^[14]

After Uthman ibn Affan compiled the Quran in one dialect, that of Quraysh, and the Companions approved this, that dialect was one of the seven ahruf. The Uthmanic codex was written without diacritical marks or vowel signs, so the script could be read in multiple ways. The readers then recited according to what the text could accommodate and according to what they received from their teachers back to the Prophet. Ibn Ashur states: “The ten authentic and mutawatir readings may differ in some of their rhetorical, eloquent, semantic, or popular features, and this is a close and subtle variation. Rarely does one reading gain preference in a particular verse. Many scholars see no objection to preferring one reading over another.” Surah Al-Fatiha contains many words that differ in their reading among the ten canonical readings. Some words differ in reading but maintain a constant meaning, while others differ in reading with resulting differences in the meaning of the word and the verse.^[15]

Below is a table showing how these differences in readings affect grammatical meanings:

Verse	Text in the Mushaf	Readings	Differences and Their Meanings	Grammatical Implication
1	ٱلْـحَمْدُ لِلَّهِ	- ٱلْـحَمْدُ لِلَّهِ (nominative) - ٱلْـحَمْدَ لِلَّهِ (accusative)	- Nominative: Subject and predicate; e.g. "Praise is for Allah"—a statement of fact or reality. - Accusative: On an implied verb, e.g. "We praise Allah." "Al" is for defining the essence.[15]	(1) General grammatical indication. (2) Specific grammatical indication.
2	رَبِّ ٱلْعَٰلَمِينَ	- رَبِّ (genitive) - رَبَّ (accusative) - رَبُّ (nominative)	- Genitive: As an adjective or apposition to the word "Allah". - Accusative: On direct address, i.e., “Praise be to Allah, as Lord.” - Nominative: On exclamation or praise—i.e., "He is the Lord of the worlds."[15]	General grammatical indication.
4	مَٰلِكِ	- مَٰلِكِ، مَلِكِ، مَلْكِ، مَلِيكِ (genitive variants) - مِلكَ، مالكَ، مَلُكَ، ملكًا، مَلَكَ (accusative/nominative variants) - مَالِكٌ (nominative)	- Genitive: As an adjective or apposition to Allah. - Accusative: On direct address: “You are the King/Owner.” - Nominative: As a subject with an implied predicate.[15]	General grammatical indication.
5	نَعْبُدُ	- نَعْبُدُ - يُعْبَدُ	- First-person active: Emphasizing exclusivity—“You alone we worship and seek help from.” - Passive voice: “You alone are worshipped…” implies metaphorical style and rhetorical shift.[15]	(1) Specific grammatical indication. (2) General grammatical indication.
7	غَيْرِ	- غَيْرِ - غَيْرَ	- Genitive: As a substitute (بدل) for الذين, or as an adjective, meaning: those favored by Allah are also safe from wrath and misguidance. - Accusative: As a circumstantial phrase (حال), or exception, i.e., “not those who have earned wrath.”[15]	(1) General grammatical indication. (2, 3) Specific grammatical indication.
7	وَلَا ٱلضَّآلِّينَ	- وَلَا الضَّالِّينَ - غَيْرِ الضَّالِّينَ	- With “ولا”: Emphasizes negation—“not of those who have earned wrath, nor of those who are astray.” - With “غير”: Stresses contrast—“those who are favored are not the misguided.”[15]	General grammatical indication.

The Relevances of Surah Al-Fatiha

The Science of Relevance (ʿIlm al-Munāsabāt)

Linguistic Definition: The word munāsaba in Arabic denotes closeness, resemblance, and similarity.^[15]

Technical Definition: In the terminology of Qur’anic sciences, it is defined as the discipline by which one recognizes the connections between different parts of the Qur’an. This includes connections between verses and verses, rulings and rulings, surahs and surahs, narratives and narratives, and essentially any segment of the Qur’an and what immediately precedes or follows it.^[15]

The importance of this science has been highlighted by numerous scholars:

• Fakhr al-Dīn al-Rāzī said: “Most of the subtle beauties of the Qur’an are hidden in its arrangement and interconnections.”
• Al-Suyūṭī commented: “ʿIlm al-Munāsabāt is a noble science, though few exegetes have given it due attention because of its subtlety.”
• Al-Biqāʿī described it as: “The secret of eloquence, for it leads to realizing the harmony between meanings and the situational demands, and its mastery requires knowing the intended objective of each surah. This enables one to discern the purpose of all its components. For this reason, this science is extremely precious, and its place in the study of tafsīr is like that of rhetoric in grammar.”^[15]

The Connections of Surah Al-Fātiḥah

The concluding verses of Surah Al-Fātiḥah are intimately tied to its opening. The surah begins with praise, glorification, and exaltation of Allah—a supplication of reverence (duʿāʾ al-taʿẓīm wa al-tamjīd)—and it ends with a supplication of request (duʿāʾ al-masʾalah wa al-ṭalab) in the verse: “Guide us to the Straight Path—the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.” (Qur’an 1:6–7) Thus, its opening serves as a means and preamble for its conclusion. This is affirmed in a hadith narrated by Abū Hurayrah, in which the Messenger of Allah ﷺ said: “Whoever performs a prayer and does not recite the Mother of the Qur’an (Al-Fātiḥah) in it, his prayer is incomplete—three times—incomplete, incomplete.”^[16]

It was asked of Abū Hurayrah: “Even if we are behind the imam?” He replied: “Recite it to yourself, for I heard the Messenger of Allah ﷺ say: ‘Allah the Exalted said: I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for. When the servant says: “All praise is due to Allah, Lord of the worlds,” Allah says: ‘My servant has praised Me.’ When he says: “The Most Merciful, the Most Compassionate,” Allah says: ‘My servant has extolled Me.’ When he says: “Master of the Day of Judgment,” Allah says: ‘My servant has glorified Me’ (or, on one occasion, ‘My servant has entrusted himself to Me’). When he says: “You alone we worship and You alone we ask for help,” Allah says: ‘This is between Me and My servant, and My servant shall have what he asks for.’ And when he says: “Guide us to the Straight Path—the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray,” Allah says: ‘This is for My servant, and My servant shall have what he asks for.’” (Saḥīḥ Muslim and others)^[16]

Ibn al-Qayyim comments:“Since seeking guidance to the Straight Path is the loftiest of all requests, and attaining it is the noblest of all gifts, Allah taught His servants how to ask for it. He commanded them to precede their request with His praise, glorification, and exaltation, then to acknowledge their servitude and monotheism. These two means—seeking closeness to Him by His names and attributes, and seeking closeness through their servitude—make it highly unlikely for the supplication to be rejected.”

The first five verses of Surah Al-Baqarah expand upon and complete the themes introduced in Al-Fātiḥah. The Qur’an begins with Al-Fātiḥah because it encapsulates the comprehensive objectives of the Qur’an. Fakhr al-Dīn al-Rāzī observes: “The entire Qur’an aims to establish four fundamental matters: theology (ʾilāhiyyāt), eschatology (al-maʿād), prophethood (al-nubuwwāt), and affirmation of divine decree and predestination (al-qaḍāʾ wa al-qadar). The verse: ‘All praise is due to Allah, Lord of the worlds’ indicates theology. The verse: ‘Master of the Day of Judgment’ points to eschatology and affirms that all affairs are under Allah’s decree. The verse: ‘Guide us to the Straight Path’ encompasses prophethood and divine decree. Thus, Al-Fātiḥah includes these four themes, which are the ultimate purpose of the Qur’an.”^[17]

Abū Ḥāmid al-Ghazālī adds: “The objectives of the Qur’an are six: three primary and three complementary. The primary ones are: introducing the One being called upon, as hinted in the opening of Al-Fātiḥah; clarifying the Straight Path, which is explicitly stated; and depicting the state of return to Allah in the Hereafter, alluded to in: ‘Master of the Day of Judgment.’ The complementary objectives are: describing the obedient ones, as indicated in: ‘those upon whom You have bestowed favor’; detailing the stages of the path, reflected in: ‘You alone we worship and You alone we ask for help’; and warning against deviation, suggested by: ‘not of those who have evoked [Your] anger or of those who are astray.’”^[17]

At the close of Al-Fātiḥah, the believers pray: “Guide us to the Straight Path.” The opening of Al-Baqarah responds: “This is the Book about which there is no doubt, a guidance for the God-conscious.” (Qur’an 2:2) This implies that the guidance sought in Al-Fātiḥah is found within the Qur’an itself. Furthermore, Al-Fātiḥah identifies three categories of people—the believers, those who have incurred God’s anger (Jews), and the misguided (Christians)—which are elaborated upon in the opening of Al-Baqarah. Al-Baqarah also expounds upon the pillars of the religion introduced in Al-Fātiḥah, while Āl ʿImrān continues and complements this purpose. Al-Ālūsī explains: “The connection between Al-Fātiḥah and Al-Baqarah lies in that Al-Fātiḥah begins with a declaration of divine lordship (rubūbiyyah), servitude (ʿubūdiyyah), and a request for guidance. Al-Baqarah likewise opens with themes of knowing the Lord—as in ‘those who believe in the unseen’—acts of worship, and seeking assistance in worldly and spiritual matters. Furthermore, Al-Fātiḥah concludes with a plea for guidance, and Al-Baqarah begins with: ‘a guidance for the God-conscious.’”^[17]

A profound symmetry exists between the opening of the Qur’an and its closing. At the start of Al-Fātiḥah, Allah mentions His divinity, lordship, and sovereignty:

• Divinity: “All praise is due to Allah”
• Lordship: “Lord of the worlds”
• Sovereignty: “Master of the Day of Judgment”

Similarly, the final surah, Al-Nās, concludes with these attributes:

• Divinity: “The God of mankind”
• Lordship: “The Lord of mankind”
• Sovereignty: “The King of mankind”

This ring structure reinforces the holistic unity of the Qur’an from beginning to end.^[1][2]

Jurisprudence in Surah Al-Fātiḥah:

The Seeking of Refuge (Al-Istiʿādhah)

The most common wording of istiʿādhah is: “Aʿūdhu billāhi min al-shayṭān al-rajīm” (I seek refuge with Allah from the accursed Satan).The legitimacy of this practice is established by a Qur’anic verse: “So when you recite the Qur’an, seek refuge with Allah from Satan, the accursed.” (Qur’an 16:98) It is also supported by a narration in which Sulaymān ibn Ṣurad reported: “I was sitting with the Prophet ﷺ while two men were insulting one another. One of them became red in the face and his veins were swollen. The Prophet ﷺ said: ‘I know a word which, if he were to say it, what he feels would go away. If he said: “I seek refuge with Allah from the accursed Satan,” what he feels would leave him.’ So they said to the man: ‘The Prophet ﷺ said: Seek refuge with Allah from Satan.’ He replied: ‘Do you think I am insane?’” (Saḥīḥ al-Bukhārī and Muslim).^[18]

This formula (Aʿūdhu billāhi min al-shayṭān al-rajīm) is preferred by the majority of the Qur’an reciters and early generations (salaf), including ʿUmar ibn al-Khaṭṭāb, ʿAbdullāh ibn ʿUmar, al-Shāfiʿī, Abū Ḥanīfah al-Nuʿmān, and Aḥmad ibn Ḥanbal. A less common version is: “Aʿūdhu billāhi al-samīʿ al-ʿalīm min al-shayṭān al-rajīm” (I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Satan).This is reported from Abū Saʿīd al-Khudrī, who narrated: “When the Prophet ﷺ stood to pray, he would begin with the opening supplication, then say: ‘I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Satan, from his madness, arrogance, and poetry.’” (Sunan Abū Dāwūd and others). This formula was the choice of al-Ḥasan al-Baṣrī, Muḥammad ibn Sīrīn, and a group of Qur’an reciters.^[18]

Scholars have identified six different formulas for istiʿādhah in total. There is consensus among scholars that istiʿādhah is not part of the Qur’an itself. It was not written in the muṣḥafs, though the command to seek refuge is part of the Qur’an. Ibn Taymiyyah states: “The istiʿādhah is not Qur’an; it was not written in the muṣḥafs. Rather, it is a command in the Qur’an (16:98) to seek refuge.” In general, the majority of scholars agree that istiʿādhah is recommended (mustahabb) before reciting the Qur’an and before reciting Al-Fātiḥah in prayer. It is not obligatory, and the one who omits it does not incur sin. It is also recommended:

• When seeking healing through Qur’anic recitation (ruqyah)
• At the beginning of each rakʿah in prayer (according to some scholars, only in the first rakʿah)
• In the opening takbīrah of the funeral prayer

There is a difference of opinion regarding the obligation of istiʿādhah:

• Those who considered it obligatory (in and out of prayer): This is the opinion of ʿAṭāʾ ibn Abī Rabāḥ and Ibn Ḥazm. They cite as evidence the verse: “So when you recite the Qur’an, seek refuge with Allah from Satan, the accursed.” (Qur’an 16:98)
• The majority view (recommended, not obligatory): The majority of Companions, Successors, and later jurists hold that istiʿādhah is merely recommended before any Qur’anic recitation, whether in prayer or outside of it. This is the view of ʿAbdullāh ibn ʿUmar, Abū Hurayrah, al-Ḥasan al-Baṣrī, Ibn Sīrīn, Abū Ḥanīfah, and Aḥmad ibn Ḥanbal.^[18]

The Basmalah (Bismillāh)

Scholars unanimously agree that the Basmalah (Bismillāh al-Raḥmān al-Raḥīm) is part of a verse in Surah al-Naml: “Indeed, it is from Solomon, and indeed, it is [as follows]: ‘In the name of Allah, the Most Gracious, the Most Merciful.’” (Qur’an 27:30)However, they differed over whether it is considered a verse at the beginning of Surah al-Fātiḥah and at the start of other surahs. There are more than nine scholarly opinions on this issue, the most prominent being: Mālik ibn Anas, al-Awzāʿī, and the scholars of Basra, al-Shām (Greater Syria), and al-Madīnah held that: “The Basmalah is not a verse from Al-Fātiḥah or any other surah (except in Surah al-Naml). Rather, it was written in the muṣḥafs as a means of separation between surahs and for the blessing of commencing with it.” They supported their position with several evidences, including: The narration of ʿĀʾishah (RA): “The Prophet ﷺ would begin the prayer with the takbīr (Allāhu Akbar) and the recitation with: ‘Al-ḥamdu lillāhi rabb al-ʿālamīn’ (All praise is due to Allah, Lord of the worlds).” This suggests that the Basmalah is not part of Al-Fātiḥah. They also argued that if “Bismillāh al-Raḥmān al-Raḥīm” were part of the surah, it would entail a repetition of “al-Raḥmān al-Raḥīm”, which contradicts the principle of brevity in Qur’anic eloquence.^[19]

The Shāfiʿī school, along with ʿAbdullāh ibn al-Mubārak, Sufyān al-Thawrī, the reciters of Makkah and Kūfah, most jurists of Ḥijāz, and Aḥmad ibn Ḥanbal (in one narration), held that: “The Basmalah is a verse of Al-Fātiḥah and of every surah except Surah al-Tawbah (Baraʾah).” Their evidences include: The narration of Anas ibn Mālik (RA): “While the Messenger of Allah ﷺ was among us, he dozed off, then raised his head smiling. We said: ‘What has made you smile, O Messenger of Allah?’ He said: ‘A surah was revealed to me just now.’ Then he recited: ‘Bismillāh al-Raḥmān al-Raḥīm. Indeed, We have granted you al-Kawthar…’” (Qur’an 108:1–3) Another narration from Anas: “When asked about the Prophet’s recitation, he said: ‘His recitation was elongated.’ Then he recited: ‘Bismillāh al-Raḥmān al-Raḥīm’, prolonging ‘Bismillāh’, ‘al-Raḥmān’, and ‘al-Raḥīm’ respectively.”^[20]

The Ḥanafī school holds that: “The Basmalah is a complete verse of the Qur’an revealed to separate between surahs, but it is not a verse of Al-Fātiḥah or of any other surah.” Their evidence includes the narration of Ibn ʿAbbās (RA): “The Messenger of Allah ﷺ did not know the end of a surah until ‘Bismillāh al-Raḥmān al-Raḥīm’ was revealed.” Dāwūd al-Ẓāhirī and a narration from Aḥmad ibn Ḥanbal opined: “The Basmalah is a complete and independent verse at the beginning of every surah, except Surah al-Tawbah, but it is not part of the surah itself.”^[21]

Scholars also differed regarding how the Basmalah should be recited in prayer: Abū Ḥanīfah, Aḥmad ibn Ḥanbal, Sufyān al-Thawrī, and al-Awzāʿī: “It should be recited silently (inaudibly) in every rakʿah of prayer. If recited aloud with other surahs, it is still commendable.” Mālik ibn Anas narratred: “It should not be recited at all in obligatory prayers, neither aloud nor silently—neither at the beginning of Al-Fātiḥah nor any other surah. In voluntary (nāfilah) prayers, however, it may be recited if desired.” While Al-Shāfiʿī, ʿAbdullāh ibn ʿUmar, Abū Hurayrah, and Ibn ʿAbbās state: “It must be recited aloud in audible (jahlī) prayers and silently in silent (sirriyyah) prayers. It is obligatory to recite it in every rakʿah.” ʿAbdullāh Biṣfr explains: “The wisdom behind placing istiʿādhah before the Basmalah is the precedence of cleansing (takhliyah) over adorning (taḥliyah)—cleansing the heart and mind from Satan’s whispers, then adorning the soul with the remembrance of Allah.”^[20][21]

Recitation of Al-Fātiḥah in Prayer in Prayer

The majority of jurists, including al-Shāfiʿī, Mālik, and Aḥmad ibn Ḥanbal, hold that: “Reciting Al-Fātiḥah is obligatory (wājib) in prayer; if one omits it intentionally while being able to recite it, his prayer is invalid.” They base their view on several prophetic traditions, including: The ḥadīth of Abū Hurayrah (RA) in which the Prophet ﷺ said: “Whoever performs a prayer without reciting the Opening of the Book (Umm al-Qurʾān), his prayer is incomplete, his prayer is incomplete, his prayer is incomplete.” Also, the narration of ʿUbādah ibn al-Ṣāmit (RA), who reported the Prophet ﷺ saying: “There is no prayer for the one who does not recite the Opening of the Book (Al-Fātiḥah).” In contrast, the Ḥanafī school, along with Sufyān al-Thawrī and al-Awzāʿī, maintained: “Reciting Al-Fātiḥah is not strictly required; reciting any portion of the Qur’an suffices, though leaving Al-Fātiḥah is blameworthy (makrūh). The prayer is still valid.” They support their position with the narration of Abū Hurayrah (RA), where the Prophet ﷺ instructed the man who prayed poorly: “When you stand for prayer, say takbīr, then recite whatever is easy for you from the Qur’an.”^[22]

When it comes to reciting Al-Fātiḥah Behind the Imām: Scholars differ on whether the congregant (ma’mūm) is required to recite Al-Fātiḥah behind the imām. There are three primary opinions: Firstly, The Shāfiʿī Position (Obligatory): Al-Shāfiʿī held that:“It is obligatory for the ma’mūm to recite Al-Fātiḥah behind the imām, regardless of whether the imām recites aloud or silently.” This is supported by the narration of the Bedouin who was taught the acts of prayer by the Prophet ﷺ: “Then recite whatever is easy for you from the Qur’an.” Secondly, the Mālikī and Ḥanbalī Position (Conditional Obligation): Mālik, Aḥmad, and ʿAbdullāh ibn al-Mubārak opined: “It is obligatory for the ma’mūm to recite Al-Fātiḥah if the imām recites silently, but not if he recites aloud.” They cited the ḥadīth of Abū Mūsā al-Ashʿarī (RA): “The imām has been appointed to be followed: when he says takbīr, you say takbīr; when he recites, listen attentively.”Thirdly, The Ḥanafī Position (Not Required): The Ḥanafī school held: “It is not obligatory for the ma’mūm to recite Al-Fātiḥah or any other part of the Qur’an, whether in audible or silent prayers. In fact, reciting behind the imām is disliked (makrūh) in all cases.” They cited the narration of Jābir ibn ʿAbdullāh (RA): “Whoever has an imām, the recitation of the imām is sufficient for him.”^[22]

With regard to reciting Al-Fātiḥah in Every Rakʿah: Jurists also differed regarding whether Al-Fātiḥah must be recited in every rakʿah of prayer: Al-Shāfiʿī, Aḥmad, and a narration from Mālik: “Reciting Al-Fātiḥah is obligatory in every rakʿah; missing it in even one rakʿah invalidates the prayer.” They argued that the Prophet ﷺ consistently recited Al-Fātiḥah in all rakʿāt, and the companions, including Abū Bakr, ʿUmar, ʿAlī, and Ibn Masʿūd, endorsed this practice. Another Mālikī Opinion (Majority of Rakʿāt): “It suffices to recite Al-Fātiḥah in the majority of rakʿāt. For four-rakʿah prayers, recitation in three is enough; for Maghrib, two are sufficient; and for Fajr, it must be recited in both rakʿāt.” Al-Ḥasan al-Baṣrī states that: “It suffices to recite Al-Fātiḥah in only one rakʿah of the prayer.” As for The Ḥanafī, Thawrī, and Awzāʿī Position: “Reciting Al-Fātiḥah is not specifically required in any rakʿah; any Qur’anic passage suffices.” Reciting Al-Fātiḥah in Non-Arabic Languages: The majority of jurists (Mālikī, Shāfiʿī, Ḥanbalī) stated: “A prayer is invalid if Al-Fātiḥah (or any other Qur’anic passage) is recited in a language other than Arabic, even if the person is incapable of reciting in Arabic.” However, a narration from Abū Ḥanīfah holds: “Recitation in a language other than Arabic is acceptable, even for those able to recite in Arabic, as the primary purpose is to convey the meaning.”^[22]

Saying “Āmīn” after al-Fātiḥa

An old manuscript of unknown origin of Sūrat al-Fātiḥa shows the chapter complete with its seven verses, ending with the addition of the word Āmīn, which was later erased. This refers to the practice of saying Āmīn upon completing the recitation of al-Fātiḥa after the words “walā al-ḍāllīn”. Most jurists stated: “It is recommended (sunnah) for the praying person—whether imam, follower, or praying alone—to say Āmīn after finishing al-Fātiḥa.”

Al-Qurṭubī wrote in his commentary: “It is recommended for the Qurʾān reciter to say Āmīn after completing al-Fātiḥa, with a pause at the nūn of ‘walā al-ḍāllīn’, in order to distinguish what is Qurʾān from what is not Qurʾān.” Their evidence includes the narration of Abū Hurayra that the Messenger of God said: “When the imam says Āmīn, then say Āmīn, for whoever’s Āmīn coincides with the Āmīn of the angels, his previous sins will be forgiven.” He also narrated: “When the Messenger of God recited ‘ghayri al-maghḍūbi ʿalayhim walā al-ḍāllīn’, he would say Āmīn loudly enough for those in the first row to hear.” The Mālikīs held: “The imam does not say Āmīn, but the followers do,” citing the narration of Abū Hurayra in which the Messenger of God said: “When the imam says ‘walā al-ḍāllīn’, then say Āmīn.” Ibn Kathīr stated: “Our scholars said it is recommended to say Āmīn even outside of prayer, and it is more strongly recommended during prayer, whether one is praying alone, leading, or following.”^[23]

On how to say Āmīn after al-Fātiḥa, the Ḥanafīs and Mālikīs said:“The praying person, whether imam, follower, or alone, should say Āmīn silently after finishing al-Fātiḥa, whether in audible or inaudible prayers.” The Shāfiʿīs and Ḥanbalīs said: “It should be said quietly in inaudible prayers, and aloud in audible prayers.” A report from al-Qurṭubī relates that some jurists allowed discretion between saying it aloud or silently. Āmīn is a verbal noun (ism fiʿl) with three interpretations:

1. “O God, respond (to our supplication).”
2. “So be it.”
3. A name among the names of God Almighty.

It was also said: “Lord, do (it),” a view attributed to Ibn ʿAbbās. Al-Tirmidhī narrated: “Do not let our hope be disappointed.” The first interpretation—“O God, respond”—is the most widespread and sound in explaining the term. The pronunciation Āmīn—with prolongation and lightness—is the reading found in all canonical recitations. Three rare alternative forms are noted:

1. Without prolongation: Amīn.
2. With prolongation and gemination: Āmmīn.
3. With gemination and no prolongation: Ammīn.

In terms of tajwīd (phonetic rules), the initial hamza of Āmīn entails madd al-badal (substitution elongation), which is prolonged for two counts only. The word Āmīn is not part of the Qurʾān by consensus of the scholars of the ummah, as it was not recorded in the codex of ʿUthmān nor any other codex. Among its virtues is the report from al-Bukhārī that the Prophet said: “When one of you says Āmīn and the angels in heaven say Āmīn, and the two coincide, his previous sins will be forgiven.” ʿĀʾisha bint Abī Bakr narrated that the Prophet said: “The Jews have never envied you for anything as they have envied you for peace-giving and saying Āmīn.” It is also reported from the Prophet: “Āmīn was given to me in prayer and at supplication, and no one before me was given it except Moses; Moses would supplicate and Aaron would say Āmīn. Conclude your supplications with Āmīn, for God will answer you.”^[23]

Recitation of al-Fātiḥa in the Funeral Prayer

The majority of scholars hold the view that reciting al-Fātiḥa during the funeral prayer is legislated. This is based on the narration of Ṭalḥa ibn ʿAbd Allāh al-Anṣārī, who said: “I prayed behind Ibn ʿAbbās (may God be pleased with them both) over a funeral, and he recited al-Fātiḥa and said: ‘So that you may know it is a sunnah.’” Abū Umāmah Ṣuday ibn ʿAjlān al-Bāhilī also stated: “The sunnah in the funeral prayer is to recite Umm al-Qurʾān (al-Fātiḥa) silently in the first takbīrah, then make three more takbīrs, and say the taslīm at the end.”^[24]

On the basis of these evidences, the majority of scholars affirmed the legitimacy of reciting al-Fātiḥa in the funeral prayer. However, they differed regarding its ruling:

• Some considered it obligatory (wājib), such as al-Shāfiʿī and Aḥmad ibn Ḥanbal.
• Others regarded it as recommended (mustaḥabb), including Ibn Taymiyyah, who said: “This is the correct opinion.”
• A third group held that reciting al-Fātiḥa is not prescribed in the funeral prayer. This view was expressed by Abū Ḥanīfa al-Nuʿmān, Mālik ibn Anas, al-Thawrī, al-Awzāʿī, as well as by ʿAbd Allāh ibn ʿUmar and Abū Hurayra.^[24][25]

Its Virtue

Several prophetic traditions (aḥādīth) have clarified the merits of Sūrat al-Fātiḥa, including:

• It is the greatest sūrah in the Qurʾān. Al-Bukhārī narrated from Abū Saʿīd ibn al-Muʿallā, who said: “I was praying in the mosque when the Messenger of God ﷺ called me, but I did not respond until I had completed the prayer. I then came to him, and he said: ‘What prevented you from coming?’ I replied: ‘O Messenger of God, I was praying.’ He said: ‘Did God not say: {O you who believe, respond to God and the Messenger when he calls you to that which gives you life}?’ He then said: ‘I will teach you a sūrah that is the greatest sūrah in the Qurʾān before you leave the mosque.’ He took my hand, and when he intended to leave, I said: ‘O Messenger of God, did you not say you would teach me a sūrah that is the greatest in the Qurʾān?’ He replied: *‘{Al-ḥamdu lillāhi rabbi l-ʿālamīn…} It is the Seven Oft-Repeated and the Magnificent Qurʾān that I have been given.’”^[26]
• It is a remedy when used in incantation. Al-Bukhārī narrated from Abū Saʿīd al-Khudrī: “We were on a journey and camped. A slave girl came and said: ‘The chief of the clan has been stung, and our men are absent. Is there any among you who can perform ruqyah (healing incantation)?’ A man stood with her, whom we did not expect to be proficient in ruqyah. He recited over the chief, and he recovered. He was then given thirty sheep and provided with milk. Upon his return, we asked: ‘Did you know ruqyah or were you just trying?’ He said: ‘I recited only Umm al-Kitāb.’ We said: ‘Do not do anything further until we ask the Messenger of God.’ When we returned to Madinah and mentioned it to the Prophet ﷺ, he said: *‘How did he know it was a ruqyah? Distribute the reward and give me a share.’”^[26]
• It is a fundamental pillar of the prayer. According to the majority opinion of scholars, prayer is not valid without reciting al-Fātiḥa. Abū Hurayrah narrated that the Prophet ﷺ said: “Whoever prays a prayer and does not recite Umm al-Qurʾān in it, his prayer is deficient—repeated three times—not complete.”
• Abū Hurayrah also narrated that the Messenger of God ﷺ said: “God Almighty said: ‘I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for. When the servant says: {Al-ḥamdu lillāhi rabbi l-ʿālamīn}, God says: ‘My servant has praised Me.’ When he says: {Al-raḥmāni l-raḥīm}, God says: ‘My servant has extolled Me.’ When he says: {Māliki yawmi l-dīn}, God says: ‘My servant has glorified Me.’ When he says: {Iyyāka naʿbudu wa iyyāka nastaʿīn}, God says: ‘This is between Me and My servant, and My servant shall have what he asks for.’ When he says: {Ihdinā l-ṣirāṭa l-mustaqīm ṣirāṭa lladhīna anʿamta ʿalayhim ghayri l-maghḍūbi ʿalayhim wa lā l-ḍāllīn}, God says: ‘This is for My servant, and My servant shall have what he asks for.’”^[26]
• Abd Allāh ibn ʿAbbās narrated: “While Gabriel was sitting with the Prophet ﷺ, he heard a creaking sound from above, like a door opening in the sky. He raised his head and said: ‘This is a gate in heaven that has been opened today and never opened before.’ A descending angel said: ‘This is an angel who has come down to earth today and never descended before.’ He greeted and said: *‘Rejoice in two lights you have been given which no prophet before you was given: the Opening of the Book (al-Fātiḥa) and the last verses of Sūrat al-Baqarah. You will never recite a letter of them but that you will be granted it.’”^[26]
• It is the greatest revelation given to any prophet. Ubayy ibn Kaʿb narrated that when he recited Umm al-Qurʾān to the Prophet ﷺ, the latter said: “By the One in whose hand is my soul, nothing like it has been revealed in the Torah, nor in the Gospel, nor in the Psalms, nor in the Furqān (the Qurʾān). It is the Seven Oft-Repeated and the Magnificent Qurʾān that I have been given.”^[26]
• It is the best sūrah in the Qurʾān. Jābir ibn ʿAbd Allāh narrated that the Prophet ﷺ said: “Shall I inform you, O Jābir ibn ʿAbd Allāh, of the best sūrah in the Qurʾān?” I said: ‘Yes, O Messenger of God.’ He said: *‘Recite {Al-ḥamdu lillāhi rabbi l-ʿālamīn} to its end.’”^[26]

Virtues as Reported by Scholars:

• Mujāhid ibn Jabr al-Makkī said: “Iblīs—may God curse him—wailed four times: when he was cursed, when he was cast out of Paradise, when Muḥammad ﷺ was sent, and when al-Fātiḥa was revealed.”
• A man complained to al-Shaʿbī of pain in his flank. Al-Shaʿbī said: “Use the foundation of the Qurʾān, Umm al-Kitāb. I heard Ibn ʿAbbās say: ‘Everything has a foundation: the foundation of the world is Makkah, from which it was spread; the foundation of the heavens is ʿArībā (the seventh heaven); the foundation of the earth is ʿAjībā (the seventh lowest earth); the foundation of Paradise is Jannah ʿAdn, the core of the gardens; the foundation of Hell is Jahannam, the seventh lowest level; the foundation of creation is Ādam; the foundation of the prophets is Nūḥ; the foundation of the Children of Israel is Yaʿqūb; the foundation of the scriptures is the Qurʾān; the foundation of the Qurʾān is al-Fātiḥa; and the foundation of al-Fātiḥa is {Bismillāhi r-raḥmāni r-raḥīm}. If you are afflicted or in pain, use al-Fātiḥa for healing.’”^[27]
• Al-Biqāʿī wrote: “It is the mother of all good and the foundation of every virtue. It is only effective when repeated continually. It is a treasure for all things, a cure for every ailment, sufficient for every worry, fulfilling for every aim, a protection from all evil, and an incantation for every affliction. It affirms praise, encompassing all attributes of perfection, and gratitude, which magnifies the Benefactor. It is itself the essence of supplication, as it is the act of turning to the One called upon. The greatest summation of it all is the prayer.”^[27]
• Ibn al-Qayyim said: “I often heard Ibn Taymiyyah say: {You alone we worship} cures ostentation; {and You alone we seek help} cures arrogance. He also said: *‘I spent a period in Makkah suffering from ailments, and I found no physician. I treated myself with al-Fātiḥa and found it had an amazing effect. I then recommended it to those who complained of pain, and many were quickly cured.’”^[27][28]

Books on the Exegesis of Al-Fātiḥah

Exegetes have shown particular attention to Sūrat al-Fātiḥah due to its elevated status among the Qur’anic chapters. This led to the writing of numerous works focused exclusively on its exegesis. These writings are often viewed as forming a distinct branch within the science of Qur’anic interpretation, highlighting how this brief chapter contains the condensed meaning of the Qur’an.^[29]

Printing of the Chapter

In most printed and color-illuminated copies of the Qur’an, the seven verses of Sūrat al-Fātiḥah are presented on the first page, while the first five verses of Sūrat al-Baqarah are arranged on the facing page. Both are typically inscribed in a distinctive color, setting them apart from the other pages of the musḥaf.^[25]

Summary

Surah Al-Fatiha is narrated in the Hadith to have been divided into two halves between God and his servant (the person reciting), the first three verses being God's half and last three being the servant's.^[10] There is disagreement as to whether the Bismillah is the first verse of the surah, or even a verse in the first place.^[11]

The chapter begins by praising God with the phrase and stating that it is God who is the lord of the worlds (verse 1/2),^[13] that He is the Most Gracious and Most Merciful (verse 2/3),^[15] and that He is and will be the true owner of everything and everyone on the Day of Judgement (verse 3/4).^[12]

"If you tried to count Allah's blessings, you would never be able to number them. Indeed, humankind is truly unfair, ˹totally˺ ungrateful" (Quran 14:34).

The final three verses, which comprise the servant's half, begin with the servant stating that they worship and seek only God's help (verse 4/5), asking Him to guide them to the Sirat al-Mustaqim (the Straight Path) of those who God has been bountiful to, and not of those who have earned his anger (verses 5-6/6-7).^[14]

Some Muslim commentators have interpreted these verses in a more general sense and not referring exclusively to any specific group of people.^{[16][17][18][19][20][4][21][excessive citations]} However, some Muslim commentators believe Jews and Christians are examples of those evoking God's anger and those who went astray, respectively.^{[22][23][24][26][27][29][25][30]: 45 [28][excessive citations]}

Verses and meaning

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ۝١‎

[bi-smi-llahi-r-raḥmāni-r-raḥīm(i)]
¹ In the name of God, the Most Compassionate, Most Merciful.

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ۝٢‎

[al-ḥamdu li-llāhi rabbi-l-ʿālamīn(a)]
² All praise is for Allah—Lord of all worlds,

ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ۝٣‎

[ar-raḥmāni-r-raḥīm(i)]
³ the Most Compassionate, Most Merciful,

مَـٰلِكِ^[i] يَوْمِ ٱلدِّينِ ۝٤‎

[māliki yawmi-d-dīn(i)]
⁴ Master of the Day of Judgment.

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ۝٥‎

[iyyāka naʿbudu wa-iyyāka nastaʿīn(u)]
⁵ Thee [alone] we worship and Thee [alone] we ask for help.

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ ۝٦‎

[ihdina-ṣ-ṣirāṭa-l-mustaqīm(a)]
⁶ Guide us along the Straight Path,

صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ ۝٧‎

[ṣirāṭa-llaḏīna anʿamta ʿalayhim ghayri-l-maḡḍūbi ʿalayhim wa-la-ḍ-ḍāllīn(a)]
⁷ the Path of those Thou hast blessed—not those Thou art displeased with, or those who are astray..^[9]

See also

• Basmala
• Lord's Prayer

Notes

1. when counting the Basmala
2. when counting the Basmala

1. Qira’at: All except for ʻAsem, Al-Kesa’i, Yaʻqub and Khalaf in one of his narrations read it as:
   
   مَلِكِ يَوْمِ ٱلدِّينِ ۝٤‎
   maliki yawmi-d-dīn(i)
   ⁴ King of the Day of Judgement.