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Thee alone do we worship and unto Thee alone do we turn for aid. the Most Gracious, the Dispenser of Grace.ĥ. Preceded by the definite article al, the designation rabb is applied, in the Qur’an, exclusively to God as the sole fosterer and sustainer of all creation – objective as well as conceptual – and therefore the ultimate source of all authority.ģ. Thus, the head of a family is called rabb ad-dar (“master of the house”) because he has authority over it and is responsible for its maintenance similarly, his wife is called rabbat ad-dar (“mistress of the house”). It comprises the ideas of having a just claim to the possession of anything and, consequently, authority over it, as well as of rearing, sustaining and fostering anything from its inception to its final completion. The Arabic expression rabb-rendered by me as “Sustainer”-embraces a wide complex of meanings not easily expressed by a single term in another language. ALL PRAISE is due to God alone, the Sustainer of all the worlds, 2Ģ In this instance, the term “worlds” denotes all categories of existence both in the physical and the spiritual sense. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I, 48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God’s Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation-in other words, an aspect of His activity.Ģ. From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. In all other instances, the invocation “in the name of God” precedes the surah as such, and is not counted among its verses.īoth the divine epithets rahman and rahim are derived from the noun rahmah, which signifies “mercy”, “compassion”, “loving tenderness” and, more comprehensively, “grace”. In the name of God, The Most Gracious, The Dispenser of Grace: 1ġ According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah at-Tawbah) constitutes an integral part of “Al-Fatiha” and is, therefore, numbered as verse 1. It is probable, however, that whereas the earlier revelations consisted of only a few verses each, “al-Fatiha” was the first surah revealed to the Prophet in its entirety at one time: and this would explain the view held by ‘Ali.ġ. Some authorities (for instance, ‘Ali ibn Abi Talib) were even of the opinion that it was the very first revelation but this view is contradicted by authentic Traditions quoted by both Bukhari and Muslim, which unmistakably show that the first five verses of surah 96 (“ ‘ Al-Alaq“) constituted the beginning of revelation. “Surah Fatiha” was one of the earliest revelations bestowed upon the Prophet. It is for this reason that this surah has been formulated as a prayer, to be constantly repeated and reflected upon by the believer. and, finally, the need for voluntary self-surrender to the will of the Supreme Being and, thus, for worshipping Him alone.the principle of guidance through God’s message-bearers (evident in the reference to “those upon whom God has bestowed His blessings”) and, flowing from it, the principle of the continuity of all true religions (implied in the allusion to people who have lived-and erred-in the past).the principle of life after death and of the organic consequences of man’s actions and behaviour (expressed in the term “Day of Judgment”).the call to righteous action in the life of this world (“guide us the straight way”).the principle of God’s oneness and uniqueness, of His being the originator and fosterer of the universe, the fount of all life-giving grace, the One to whom man is ultimately responsible, the only power that can really guide and help.As-Sab’ al-Mathani (“The Seven Oft-Repeated ”) because it is repeated several times in the course of each of the five daily prayers.Īnd it is known by several other names as well.Īccording to Bukhari, the designation Umm al-Kitab was given to it by the Prophet himself, and this in view of the fact that it contains, in a condensed form, all the fundamental principles laid down in the Qur’an:.
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Asas al-Qur’an (“The Foundation of the Qur’an”),.Umm al-Kitab (“The Essence of the Divine Writ”),.Fatihat al-Kitab (“The Opener of the Divine Writ”),.It consists of 7 ayat (verses) that were all revealed in Mecca. Al-Fatiha is the first surah (chapter) of The Holy Quran.