SURA 1
The Opening
Al-Fatiha
Introduction
Al-Fatiha (The Opening) is the first sura of the Qurâan and most common prayer of the Islamic tradition. A pious Muslim who prays the five requisite daily prayers of Islam will recite the Fatiha seventeen times in the course of those prayers.
According to a hadith, the Muslim prophet Muhammad said that âAllah, the Mighty and Sublime, did not reveal in the Torah or the Gospel anything like Umm Al-Quran,â that is, the Mother of the Qurâan, which is another name Islamic tradition gives to al-Fatiha.
Another hadith has the angel Gabriel giving this chapter singular status. As the angel sat with Muhammad, the story goes, he heard a sound, looked up, and said: âThis is a gate which has been opened in heaven today. It was never opened before.â Then an angel came through the gate, and Gabriel continued: âThis is an angel who has come down to earth. He never came down before.â The unidentified second angel greeted Muhammad and said: âRejoice with two lights given to you. Such lights were not given to any Prophet before you. These are: Fatiha-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah,â that is, the Qurâanâs first sura and the last verse of its second. âYou will never recite a word from them without being given the blessings it contains.â
Besides bringing blessings, this sura is said to have spiritual powers. On one occasion, according to Islamic tradition, âa lunatic fettered in chainsâ was cured by the recitation of al-Fatiha.
Al-Fatiha also efficiently and eloquently encapsulates many of the principal themes of the Qurâan and Islam in general: Allah as the âLord of the worlds,â who alone is to be worshiped and asked for help, the merciful judge of every soul on the Last Day.
As this sura is the foundation of Islamic prayer, most Islamic scholars hold that it was revealed in Mecca, early in Muhammadâs career. One tradition has Ali ibn Abi Talib, Muhammadâs son-in law, one of his earliest followers and his rightful successor in the eyes of Shiâite Muslims, saying: âThe Opening of the Book was revealed in Mecca from a treasure beneath the divine throne.â The eleventh-century Islamic scholar al-Wahidi relates a tradition in which the Fatiha, rather than the famous demand from the angel that Muhammad ârecite,â which is enshrined in sura 96, was the first revelation of the Qurâan. Al-Wahidi adds, âThis is also the opinion of Ali ibn Abi Talib.â This belief persisted to the extent that the twelfth-century Persian Islamic scholar and jurist Zamakhshari states that most Qurâan commentators at the time he was writing believed that the Fatiha was the first sura to have been revealed.
The idea that the Fatiha was the beginning of Qurâanic revelation, however, is a minority view, with mainstream Islamic scholars today holding that sura 96, or at least the beginning of it, was the first revelation to come to Muhammad.
Yet in an indication of the fluidity of the Qurâanic text in the early days of Islam, Abdullah ibn Masud, one of Muhammadâs companions, did not even have this sura in his version of the Qurâan. Other early Islamic authorities also expressed reservations about its inclusion.
To be sure, this sura does not fit in with the rest of the Qurâan, in that it is in the voice of the believer offering prayer and praise to Allah, not Allah addressing Muhammad. Islamic orthodoxy has it that Allah is the speaker in every part of the Qurâan, so with al-Fatiha, the believer must accept that the deity is explaining how he should be prayed to, without explaining directly that that is what he is doing.
The Opening
1IN THE NAME OF ALLAH, THE COMPASSIONATE, THE MERCIFUL.
2Praise be to Allah, the Lord of the worlds,
2. In Islamic theology, Allah is the speaker of every word of the Qurâan. Some have found it strange that Allah would say something like âPraise be to Allah, the Lord of the worlds,â but Islamic tradition holds that Allah revealed this prayer to Muhammad early in his career as a prophet (which began in the year 610 AD, when he received his first revelation from Allah through the angel Gabrielâa revelation that is now contained in the Qurâanâs 96th sura), so that the Muslims would know how to pray.
Instead of âPraise be to Allah,â the seventeenth-century Shiâite scholar Muhammad Baqir Majlisi has, âWe greatly praise Allah.â1
3The compassionate, the merciful.
3. Instead of âthe compassionate, the mercifulâ (ar-rahman ar-rahim), a variant seen in Cairo by the Qurâanic scholar Arthur Jeffery (1892â1959) has âthe sustainer, the mercifulâ (ar-razzaqi ar-rahimi).2
4Master of the day of judgment,
4. Instead of âmaster of the day of judgment,â the Warsh Qurâan has âking of the day of judgment.â3
5You do we worship, you do we ask for help.
6Guide us to the straight path,
7The path of those whom you have favored, not of those who have earned your anger, or of those who have gone astray.
7. Islamic scholars have often identified âthose who have earned Allahâs angerâ as the Jews, and âthose who have gone astrayâ as the Christians. This is such a commonplace understanding that a translation of Sahih Bukhari, the collection of reports (hadith) of Muhammadâs words and deeds that Muslims consider most reliable, adds identifying glosses into a story in which Muhammad quotes this verse of the Qurâan: âSay Amen when the Imam says not the path of those who earn Your Anger (such as Jews) nor of those who go astray (such as Christians); all the past sins of the person whose saying (of Amin) coincides with that of the angels, will be forgiven.â4
Another hadith in the same collection compiled by the imam Bukhari (810-870) depicts the pre-Islamic monotheist Zaid bin Amr bin Nufail, who died in 605 (five years before Muhammad is said to have begun getting revelations), traveling to Syria in search of the true religion. Encountering a Jewish scholar, Zaid told him: âI intend to embrace your religion, so tell me something about it.â5 The scholar replied, âYou will not embrace our religion unless you receive your share of Allahâs anger.â Appalled, Zaid asks him if he knows of another religion, to which the Jewish scholar responds: âI do not know any other religion except the Hanif,â that is, âthe religion of (the prophet) Abraham who was neither a Jew nor a Christian, and he used to worship none but Allah (alone).â Traveling on, Zaid then happens upon a Christian scholar and tells him also that he wishes to embrace his religion. The Christian states: âYou will not embrace our religion unless you get a share of Allahâs curse.â Again unwilling, Zaid asks him about another religion and is once again told about the Hanif, which he duly adopts. Islamic theology considers Islam to be the true embodiment of that pure religion of Abraham, who worshiped no others, as do Jews and Christians (see 9:30). On hanif, see 2:135.
The repetition of this identification in Bukhari is an indication of how strong the identification is of those who have earned Allahâs anger with the Jews and those who have gone astray with the Christians.
The classic Qurâanic commentator Ibn Kathir explains that âthe two paths He described here are both misguided,â and that those âtwo paths are the paths of the Ch...