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ABELL CIF Truly there baa come to you from God) alight and a clear bok with which God _quides whoever follows His pleanure to the pathe of peace. And He brings them cut from the darkness into the light by His permision. And Hl guides them to the atruight way. Poe arn 5-16 THE QURAN: INTERPRETATION IN CONTEXT THE OPENING TO THE QURAN Commentary & Vocabulary Reference of al-Fatiha AHMAD ZAKI HAMMAD FOREWORD BY PROFESSOR MUHAMMAD QUTB © Copyright 1996 Quranic Litrcy fst (QLD "Allis Reserved: ist Eaton [No pat this publication maybe reproduce, stored, or transmit {edn any form orby any means, electronic or others, inca Ing photocopying recording internet, oe by any iormaton ste spend recov system, vou wen permission fom QUL ts inthe United Stes of Ameticn Pula by: Quran era sie (01) P.O. Ba 145) * Bdge, inci ASS Cover design by A. Witeman. Cover photgmehy by A Sande Both under commission of the Quranic Literacy Laisa, nowr coven PHoTORAR# The dor of he Kab, theft House of (God on earthy the foundations of which were tse by Prophet ‘Abrahams 2 and his son, shoe! Tey lias a he center of te Surounding Sacred Moequein Makiah Thecnly door af the Arent Tones overad wih gold and i incibed with vere ofthe Masi serptre te Quran ISBN (lth: 0 66074609 "The Opening 1 he Quran pine on premium acdsee paper that Incomplance with tanards at for saline peprs by the Arran, Nitin Standard itt ne The paper permanence ett amore tan 0 yeas The binding ates were chosen for aeg, hurt ange and ecopcl cance The at stn Plato Diner» spedal type t nate Arabic antertion andthe se fa ature speci to omic tert rach” nd" 2 (QU Quranic Literacy Insite, Advancing anc Literacy, The Quran Proj The Gara: Interpretation in Content are rademaais of te ‘Quranic Litsaey Insite OLD, % FOR % All in the English-speaking world who may derive from this work, even in the smallest degre, the impulse to seek divine ‘guidance fora meaningful if, here and in the Hereafter AND FOR The very special people toho have immeasurably enriched my life as a son,a brother, a husband, a father, «friend, a student, anda teacher ~ ‘and who have enabled me to enjoy an ever-rewarding study ofthe Gracious (Quran and the graced Prophet & ‘TRANGIITERATION NOTE The aniteration of Arabic aes a ems nt English fll & twellotablsbed ace shown bow. Ab, neat every aienton ofthe Propet Mhammad's fumes lowe by tho Abie" eich ray be wart as Cod bess him na gv him peace,” prayer of endcatment electing Min ene on forthe Propet & Uke, cut of veneroion "32" appears ter te names of other prophets mentioned as wel as Aagel Gail $3) ade meane "pet be upon : pod awa t b aoe oom —— 2h bgt © i 4 £ eh Sonn gon kh So Sod yo Soh pom Bok os a ew ar ww (Consonant) pols god elegy y (consonant) ‘QURANIC CITATION NOTE [Nosy each ofthe ore than 30 references to the Quran’ versa ‘ted eowing an etal emwrcalayoem Ror ample deh ere othe ures ist ura eed os 13 Ue sua umber flowed Dy the mune ofthe wera, separated by cle) CONTENTS FOREWORD In the Shade ofthe Quran by Muhssunad Qui INTRODUCTION ‘The Starting Pont The Opening tothe Book of Alas 1 INTERPRETATION Anil Text nd English trpetation 2 OVERVIEW "The Opening othe Universe ofthe Quran The Meaning of al-Fitiba in Brief AALFitiha inthe Chronology of Revelation 3 COMMENTARY A Light to the Straight Way ‘Names, Themes, and Meaning of a-Fatiha 1. Beginning and Continuity Verse 1) 1, Prcoand Thanadess Vere 2) 1, Tain Merce (Verse 3) TV, The Day of fudgment (Verse 4) . The Moral Contact Verse 5) VE The Way ofthe Worstiper (Verse 6) VIL. The Secrets of Grace Verse 7) Summary 4 RULES AND FACTS “Highlights Regering ol-Fainn Reciingal-Patha in Prayer (Salat) Saying “Amn” After Reciting a-Fatha 10 w 2 3 6 6 6 2 2% 28 2» 2 2» st CONTENTS 5 9 ‘The Bxcllence of a-ha Invoking Allah's Help by Recting a Ftiba VOCABULARY REFERENCE ‘The Revelad Word: The Terms ofthe Opening 1, Bsmllsh fn the nome of lla] 2. Alla fl the name of lak 3. AbRahmin al Rabi: The Al Merc the Mercy Grong 4. AbHamd: All prise 5. Rabb: Lord ff the Worl) 6 ‘Alain: Worlds 7. Malik Master 8. Yawn: Day 9. Din: judgment 10, Navbud: Weworstip 11, Nasta‘in: Weask for kelp 12. Ihdini: Guide us 13. Sie: Wy 1 Mastagin: Straight Fvey] 15. Nima An‘amtal: Grace 16, Maghdab: Wrath 17. Dillin:Thse astray NOTES BIBLIOGRAPHY HADITH INDEX ‘QURANIC VERSE INDEX 10 SUBJECT INDEX ACKNOWLEDGMENTS 3 6 36 39 a 6 @ © 3 53 55 a 56 Ree 7 8 7 103, ms FOREWORD Jn the Shade of the Quran by Prof, Muhammad Qutb ° HAVE LIVED with the Quran for a long time and ‘hough several ives. Lived with it once with the child's Imagination folowing its tories, picturing its various set- tings, envisioning myself standing like an eyewitness ‘watching its events and characters in motion before me— not mercy living witht but capivated by it One of the stories that affected me most was that of Moses with ts detailed somesof Pharaoh the court ma gicians, and especially Moses speaking to his Lor, say- ing, “My Lond, show me Yours] so that I may look upon You" [la ud, "You como see Me, bao pon te ur tai. fi remains firms in its place, hen you shall see Me. And ‘when his Lard manifested Himself tothe mountain, le made it rumble, and Moses fll down sted” (743) T knew then, from my reading of the sura, that the ‘mountain didnot remain sanding and Moses did not see Xi / FOREWORD ‘is Lord. Yet each time [recited the sura, I anticipated, with ‘a child’s wonder, that perhaps this time the mountain ‘would stay firm in its place and Moses would see his Lord! But alvrays [would see the mountain quake and Moses fall down stunned. My sensibilities would undulate and ‘he intensity of my emotions would swel as if were recit- ing the verse forthe first time, lived with the Quran another life with the andor of a budding youth pursuing aspirations upon delicate wings soaring into orbs of light, eventually coming back down to earth, his heart alight with slivers ofthis bright world ‘that nourished him until the next ascent. Something in the (Quran drew mie into it. Perhaps it was its inimitable style ‘of expression and the spirituality of revelation, othe tow- ering heights evinced in the behavior of the prophets, blessings and peace be upon them, ther purity and depth of faith and endurance, the fervor with which they turned to Allah in ease and hardship, and their devotion to Him. (Or wasit Allah's pleasure with them and His ai to them that hovered about them lke unfailing light? Such foolings are difficult for a young person to define and harder still for one to sort out their sources from the ‘motif, the style, and the élan of the Quran. Yet at this stage ‘one apprehends thatthe Quran harmonizes with his or her spirit, and one's spirit harmonizes with the Quran, Tived withthe Quran as a young man searching for the values and designs that govern the universe, lf, human- ity, and the ultimate ends of creation—not in pursuit of philosophy or because of a preoccupation with it, but in search of answers to the questions that compel a person ‘who has become nevrly self-conscious: How and why did FOREWORD 1 this entire existence come into being? Where did man come from? How should human life be on earth? Does one's life tend when his or her limited time on earth expires? Why do simall insects, barely visible, exist? Why do ferocious animals exist, which even when caged frighten human be- ings? Why do humans differ in such obvious ways, in looks, emotions, aptitudes, behaviors, and motivations? How are human beings to discipline their volatile urges and manage numerous ideas flying in every direction? How do they govern the diverse affairs and condlicting pressures of life? Such questions press upon human na- ture and demand answers. 11 was then in the prime of my youth, and in my wni- versity years, when I used to read—and read much—in works of literature, science, and philosophy, all of which attempted to satisfy human nature's craving for answers, ‘which proved trivial and incomplete, As forthe fulfilling answer, its found here, in the Quran, lived another life with the Quran searching for au- ‘thentic methodologies applicable to literature, art, educa tion, politics, economics, ethics, and so forth. From my tne versity studies I grew aware of some of those ideologies as they were practiced in Western societies. Based on life inthe contemporary Middle Easter society of which I was 1 part, was also aware of its discordant intermixture of invading Wester ideas and fading remnants of principles that were at some point rooted in Islam. I realized there ‘were serious defects here and breaches there. I attempt ‘ed to define them and discover their causes and conse- _quences as far as my experience allowed and tothe extent of my awareness of what was around me. At the same sv FOREWORD ‘ime, was seeking a method free from imperfection in. dressing these spheres of life. Yet in the end, Larcived at something that astonished me atthe time: The much-pur- sued approach to all these domains was to be found inthe (Quran. In light ofthis discovery, I wrote four books on ‘method: Methodology of Islamic Art (Monhaj al-Fann al-ls: lin); Methodology of Llamic Education (Marl al-Trbiy al- Islemiyya); Studies in Human Peychology (Dirastt fi Naf l- Insiniyya) and, concerning Islamic historiography, On the Islamic Interpretation of History (awlaal-Tafra-Istimt ti sl- Tari. Iived with the Quran, finally, in search of an inclusive system that covers every facet of life and at the same time furnishes the thresd that interweaves al these aspects to- gether, thereby yielding a universal answer thet provides an orderly, consonant meaning to life, without rigidity or pretension. Isought this out especially in opposition tothe Ideology of communism, with its dialetic materialism and materialistic interpretation of history, which at that time ‘appealed to a good many people but to me was untenable. ‘After long study, I found (and without surprise this time) this system in the Quran—the religion of life, which Allah Himself revealed so that humanity could dwell in justice. Thus He established in this Book the clearcut four dation forall of man’s needs, so that human life cul be built on the evident foundation of righteousness on earth He fixed within it humankind’s way of worship, thought, and conduct, and the laws by which people are to govern their affairs, the horizons toward which they should aim ‘their aspirations, and the values to which they are to ad- ‘here—f their human essence is indeed tobe realized. FOREWORD 1 = Again, after long study I found that this universal way is the real meaning of Lf ila illa‘All, the witness that “There is no God but Allah,” as the Quran illustrates it “Thus Lf ildhn ila’Allak is not simply the words pronounced by the tongue, nor i it merely the sentiment associated ‘ith them. It's the verbal substance and its emotional sig- nificance blended into a complete, comprehensive way of life that comprises all realms of human existence. These are some of the focal points of my long companionship ‘with the Quran. From time to time, used to look into various English ‘translations of the meanings of the Quran and would be- ‘come greatly disappointed. How far they were from the original! How distant was the sense of atmosphere that ripples over one’s spirit, thoughts, and emotions with the ‘Quran when compared tothe dry, forced atmosphere that these translations impart! ‘I myself did translation work at one stage of my life and understand its difficulties. now with certainty that itis Impossible to transmit from one language to another the entirety ofa text ofa literary work that carries not only in tellective meaning but implications resulting from select: {ng specific words and arranging them ina particular ap- propriate context. Hence poetry is even more dificult to translate than prose; in fact, to translate a poem into po- etry in another language isa virtually impossible feat if tone hopes to convey the identical feeling and range of meaning ofthe poem in the new host language. [fall ofthis applies to human speech, what ofthe Word ‘of Allah in which inimitabtity is an inherent quality such ‘hat it defies the genius of masters of oration and eloquence 29 | FOREWORD to match it? Indeed, the translation ofthe Quran into an equivalent text in another language isa human impossi- Bilt. Yet, while knowing this, nonetheless became great- ly disappointed when wading some ofthe translations that came to me. The fact is that the Quran itself cannot be “wanslated” into any lenguage in a way that approximates the Arabic in which it was revealed, But we can certainly translate the "meanings" ofthe Quran in a manner supe- ror to the existing translations of many who have en- eavored to contribute efforts in this fel. Many times I have asked myself: How should this much-needed translation be? What approach should be «tsed? Should it bea teal translation? Should tbe an ex- planation or interpretation that aries the intended mean- ‘ng? Or perhaps it should be a word-for-word translation supported by an interpretation and explication that helps the reader to live in the envizonment ofthe Text Then my thoughts turned to another issue. Who would be best suited for such a translation? This person would ‘have to be someone who had attained to an exact knowl- edge of the language of the Quran, as well asa precise awareness of the manner of speech of the language into Which twill be translated Specifically, he should be one whose native tongue is Arabic, who could discriminate the nuances of the Arabic text by virtue of it being the language in which he reads, writes, speaks, thinks, and conveys himself, and who ‘would therefore be able to comprehend the connotations of the Arabic txt inaction to the meanings ofits idioms. ‘Thus he would be equipped to at east deliver a reason- able semblance ofthe affect and atmosphere ofthe Text, FOREWORD / >it helping the reader of the target language to recover a ‘meaning close to what is meant. Years passed, and I found no one coming forward to ‘face this monumental task (translating the meaning of the Glorious Quran) who had the requisite, precise familiar ty with Arabic, together with deep and sound knowledge ofthe language into which he would translate: Then Tame to know of Dr. Ahmad Zaki Hammad’ initiative to em- bark upon this arduous endeavor. lempathize with him Inthe effort he faces and have trust that he isan Arab who possesses originality in the Arabic language, both by way ‘of formal studies and by being seasoned in public dis- course. addition, as someone trained in the study of the ‘Shari'a, he is more capable of comprehending the mean- ings of the Quran than those who have not had the op- ‘portunity to focus on Tslamie disciplines, for though they may taste the beauty of the Quran, they ae liable to miss _much ofits inferences. Knowing that Dr. Ahmad Zaki Hammad possesses these qualities, that he is likewise fluent and proficient in the English language—reading, writing, and speaking it~ ‘and that there i a team of Muslims around him who are ‘ell versed in the English language and filed with zeal to serve islam and the Book of Allah, nonetheless have sym- pathy for him, and for them, concerning this effort, for I know how monumental this labor i,and how exhausting and difficult st can be. However, after reading the inter- pretation which s now before the eader [felt assured that we were at last about to see a worthy translation of the ‘meanings of the Glorious Quran in English, one that en- ables English speakers to live in the shade of the Quran ssi / FOREWORD and derive from it the guidance that their Lord wills them to acquire. SOratal-Fatiha in particular, despite its fow verses and the economy ofits words, conveys great many deep, en- lightening, distinct meanings, as though it were a concise summary ofthe topics and aims that the Quran treats. This {is why the commentaries thatthe interpreter has written, {naddition to translating the Text itself, are necessary com- ‘ponents of translating the meanings of the Quran. In the end, one may ask, Why all this effort? Ist neces- sary? Undoubtedly, yes! Muslims who do not speak Ara- bic, and therefore do not independently comprehend the meanings of the Quran, but who nevertheless strive to ‘worship Allah through the recitation of His Book, hold the rightto have the meanings ofthe Book of Allah introduced to them and have a legitimate need for these meanings tobe explained and elucidated. Only then can they know in 2 more defined way what their Lord requires of them, whatis the trie nature ofthe religion they adhere to, and what isthe true meaning of Liha il’ Allak—the decla- zation which they utter in the morning and the evening, ‘whether expressed with their tongues or treasured in the depths of their souls, ‘As for non-Muslims, they too have a right upon us, namely, that we make clear to them the most accurate pic tare of Islam possible, They generally do not know Islam, except through distorted depictions —whether or not de berate presented to them this way-—or they know noth {ng of tata. Their due claim on us is that we present them with the ruth of Islam, so that when they consider stand make determination, they will have been well is- FOREWORD / xix {formed about what they are reflecting on and the choices they make. Indeed, this endeavor provides a genuine opportunity to carry through the chief mission of the Prophet & to which so much of his life-model pertains, namely, intro- ducing the Quran to people who are unaware and clari- {ying i for them. leamestiy commend thote who have sa dlertaken this monumental work, and I pray for their suc- cess and ask Allah to benefit Islam, Muslims, and sumanity by it. ‘And the last of our prayers is All praises for Allah, Lond ofthe Worlds, Makah INTRODUCTION The Starting Point: The Opening to the Book of Allah Sa ‘THE JOURNEY INTO the Quran starts with al-Ftiha, Just ‘as branches and fruits grow from a seed, the suras (or * chapters) ofthe Quran and their verses come one after the other, introducing and elaborating the major themes and {sous al-Fatiba raises This book begins with an “Interpretation” that expresses the meaning of a-Patiha’s Seven Oft-Repeated Verses in a ‘way that keeps close to the original Text, but at the same ‘me takes into account Arabic and English idioms (apply. {ng the method articulated in our study The Quran: Inter pretation in Context). This has made it necessary to survey ‘the major works in commentary iteature (fi?) and to on- sult the main Arabic lexicons and linguistic references of a general nature, as well as those specializing in the Quran. ‘This, God willing shall remain our approach with the rest of the Quran. Next comes the “Overview,” a brief explanation of al- Titia’s verses for those desiring a concise statement of their immediate meanings. Italso summarizes the sura's 2s INTRODUCTION ‘background, the circumstances and chronology ofits v- lation andthe impact it had onthe Prophet && ‘An extended “Commentary” follows, amplifying al Fatia’s verses, in terms oftheir collocive message in the ‘overall context of the Quran and their inspirational po- tency. The “Commentary” proceeds from the notion that familiarity with the essential message ofthe Book furthers one's comprehension ofits words, verses, and suras for, {nour view, the Quran and its parts are mutually umi- nating, (It serves commentator and reader alike to give this point du consideration when seeking out an expla- nation or understanding ofthe scripture of Islam.) Cer- tainly the opening sura ofthe Quran provides a context forthe “Commentary” to present something of the es- sential message of the Book Since the Quran transcends ‘he worldly bariers oflanguage, religion culture, experi- ence, color, gender and sofort, the “Commentary” speaks to the timeless issues facing the husnan family In parties Jar, it addresses every reader of English open to guidance from the Lord ofthe Words Following the “Commentary” are“Rules and Fact” re- lated to al-Faiha in terms ofits application in worship, cc- casions for recitation, and other relevant mater The work concludes with the “Vocabulary Reference.” devoted to explicating the key words of a-Fatha.Itex- aumines the Arabicand Quranic usages ofeach tezm, with references to facilitate access tothe sources. As the inter pretation ofthe whole Quran continues, the “Vocabulary Reference God willing, should evolve into an indepen- dent companion dictionary of Quranic tems ‘The observations and ctques received from readers of INTRODUCTION 1 3 preliminary drafts have confirmed the immense advan- tage gained by the varied backgrounds and experiences of ‘ourmany reviewers. The need for comments from the gen- ‘eral public and specialists continues, so thatthe ongoing ‘work of The Quran: Interpretation in Contest may attain a standard befitting its subject, the Quran, and its audience, the readers. 1 are INTERPRETATION pa Arabic Text Reale Maldah, Seven verses and English Interpretation Inthe name of Allah, the All-Merciful, the Mercy-Giving. All praise is for Allah, Lord of the Worlds, the All-Merciful, the Mercy-Giving, Master of the Day of Judgment. Ttis You we worship, and itis You we ask for help. Guide us to the straight way, 80 8606 8 6 the way of those upon whom ‘You have bestowed grace, not those upon whom there is wrath, nor those astray. eee 2 OVERVIEW The Opening to the Universe of the Quran & The Meaning of al-Fatiha in Brief ano ee mcm Te ioc an Serio sen sen hevoe tein gin The Meaning of e-atiha in Brief 1 7 fils every rightful need, and safeguards one from vulner- abilities. Inquest of moral excellence, the fellowship of believers makes a collective appeal to God for lating guidance up- ‘on His pati Guide us to the straight way, the waymarks ‘of which are not mere material gains or worldly achieve- ‘ments, but rather people blessed with spiritual wellness ‘and moral ascendance, namely, those upon whom You have bestowed grace. ‘The faithful, as much as they are able, remain true to both the letter and the spirit of God's commandments and so are saved from incurring His anger or straying into dog- _matic error. They are in other words, not those upon whom there is wrath, nor those astray. In essence, al-Fatiha is @ personal prayer centering the ‘human spit on the will of God aa expressed in His final Revelation.” With its every recitation, the worshipper en- ters into intimate dialogue with God, as Prophet Muham- mad a related: Allah, the Almighty and the Majestic, has said, “Thaveap- portioned the Prayer (al-Fitha) between Myself and My ‘worshipper in two parts—and My worshipper shall have ‘what he has asked for” ‘So when the worshipper says, “All Praise i for Alla, Lord ofthe Words” Allah says, “My worshipper has praised Me.” ‘When he says, “The All Merl the Meney-Giving,” Allah says, "My worshipper has extolled Me.” ‘When he says, “Master of the Day of Judgment,” Allah says, elaborate treatment ofthe sopplitions of the Quran an the ope py wot Pry of eu ai Poke ‘bane @ (ak Lar, TL: Quran Literacy ait 1996. 8) OVERVIEW My worshipper has magnified Mend entrusted Me ith is afin” When he says,“ is You we worship and it You as for fel" Allah says, “This is between Myself and My wor- shipper—and My worshipper shall have what he has asked for When hesays, “Guide othe straight ny they of those spon whom You hve este ge, ot hs pon hon thee ‘Strath, nr those astray,” Allah says, “This for My wor Shipper—and My worshipper shall have what he has asked fon” Al-Rttha is2 beacon dravving one to the way of God, ‘warning humanity to avoid wandering down every dark defile made to appear otherwise To this the believers voice resonant Ant: “O God, accept our prayer!” AL-Fétiha in the Chronology of Revelation Te majority of Quranic authorities hold that al-Ptiha was revealed shortly after the Prophet's first encounter with the Angel of Revelation inthe Cave of Hiei’, near the top of the Mount of Light on the outskirts of Makkah thats, following, in order of revelation, the opening verses of Sarat akAlag (96), then Sat al Qalam (68), Strat a-Mud~ daththir (74), and Sarat al-Muzzammil (73)? The early Quranic verses sent down before al-Fitha ad- dressed the Prophet & directly, preparing him for his new role and mission. They instructed him to believe in him- self (682-2), to arise from seclusion and go forth to warn ‘humankind ofits fate, even inthe glare of relentless pub- lic scrutiny (742-7), and to pray at length during the night (732-4), Understandably, he was at frst worried and un- ALFA inthe Chroniogy of Revelation 1 9 sure. When Tam all alone, [hear a call, and, by God, fear {for myself” the Prophet & confided in his wife Khadijah* She suggested that he consult her learned cousin, Waraga ‘bn Nawal, a Makkan scriptural sage, who advised the Prophet not to turn away from the call, nor to fear it? The revelation of al-tiha assured the Prophet, eased ‘his mind, and detailed the early Quranic commands, par- ticularly the first one: Read in the name of your Lord who cre ated (96:1). With al-Fatiha, he began experiencing a dis- tinctive dimension of Islam: Direct, immediate com- ‘munication from the worshipper to Ged, the self suiblsting source of al creation, Itis here thatthe Prophet, peace be upon him, is first given voice in the context of revelation. In al-Fatiha, the Quranic style shifts from in- structing and addressing the Prophet, asin the earlier vers- es he received, to guiding him (and thereby the commu- nity of believers) to frely appeal to God Himself for aid and direction, and to do so with intensity and presence of mind and heart Classical and modern commentators, such as Za- makhshart (d. 538/1143) and Muhammad ‘Abdu (€. 1823/1908), who argue that al-Fatiha is the first Quranic revelation, neglect the above context® Others like Mujhid al-Makkt(d. 104/722), who hold thatit was revealed after the migration to Madinah some thirteen years later, per= haps misread the Prophet's statement describing al-Pitiha, together with the closing verses of Sarat al-Bagara (2285-86), as the “two lights [of revelation] without equal in the Torah, the Psalms, or the Gospel,” since the latter verses from Strat al-Bagara were in fact, revealed in Mad- ina? 3 COMMENTARY A Light to the Straight Way o Names, Themes, and Meaning of al-Fatiha “THE GREATEST CHAPTER of the Quran’ is how the Prophet of Islam & described al-Fatiha, which literally ‘means “the Opening.” The many other names it has come to acquire (exceeding thirty) show ite preeminence in Mus- Jim scripture, thought, and life. In recognition ofits im- Portance, itis called the “Mother,” “Foundation,” and “Bssence’ of the Quran. In terms of is relieving effect, it is said to be the chapter of “Healing” and “Suffcing,” In ‘measure ofits value, itis the "Treasure" In form and func- tion, itis the “Seven Oft Repeated {Verses} or, simply, the Prayer” since it is the center of Mustim ritual Prayer (Sel and is recited at east seventeen tines daily during the five obligatory Prayers! ALFatiba, however, is more widely known as the chap- terof "Praise," Sdrat al-Ffamd, aftr the proclamation be- ‘a Pye hte pete ners prin a pe ‘tbe by Ca and enomt fed he ogee (Names, Themes and Meaning of-FaH02 1 1 sinning its second verse, All paises or Alla, for itteach- 8 the mortal how to express praise and thankfulness to God forthe gift of lifeand what sustains it and makes it meaningful” ‘Thesura summarizes the major themes of slam. At its centris the sole Creator and one's purity of faith and rev- erence for Him. AL-Fatiha awakens the senses tothe nu- rmerousness of His creation and the vita, active realm in which humankind lives, urging the mind to contemplate its perfec Maker andthe profound need for His mercy and guidance. Al-Ftiba reveals that human nature recognizes God and that each sou aspires to be close to Him, a hope fulfilled so long as one earnestly seks refuge in im from fruitless knowledge, wicked motives and ends, and the hazards of ignorance and confusion. ‘The verses of al-Fitia uplift the heart froma vague, passive feling about God toa knowing, willing worship of Kim. They inspire one to persistently seek His help and mercy to freely enjoy the upright fe. The mind al-Fatha shapes detest swerving from the godly path; the spirit fashions avoids incuzring His displeasure or drifting among those who have strayed, ALFatiba sa guiding star inthe expansive universe of ‘he Quran Itatfinns the covenant with the Lord of All Peo- ple. Ittats the believer's mission; it reminds one to con- Sider deeply the state of his or her soul an it reawakens a persoa to his or her relationship with the ret of uma sty the righteous, the wrongdoing, and the indiferent— and withall things inthis worshipping universe, Thus, al- “See Aad in the "Vocabulary Reference” pp. 41 "2 COMMENTARY Fitiha is more than an ordinary prayer inthe movement of ‘good against evil Itisa promiseto uphold the higher truths and to honor the earlier proponents and communities of righteousness, seeking, ina way, their company, by learn- ‘ng from their triumphs and teibulations in this life and as- piring to their real success in the Hereafter. Simply, al- itiha's thirty-one words state the essence of being human, {in weliance and dependence on the Creator. L.BEGINNING AND Contmnurry 22Ai¢il_ AL-Fatiha isthe moral center of the Quran, opening in the name of Allah, the All-Meriul the Mercy-Giving, the source of creation, lfe, and guidance. There is no God but Him, the Knower of the unseen and the seen. He is the Peace and the Faithful, the Guardian and the Overpowering, the Inresistible and the Proud, the Creator and the Sustainer, the First and the Last, the Manifest and the Hidden, who neither begets nor is begotten, andl fowluom belong the mast excellent names (203), ‘The first words of the Quran revealed tothe Prophet in- structed him to rend inthe name of his Lord (96:1), and Fatiha's opening verse fulfilled this commandment, ini- tiating a fundamental Muslim ethic To invoke the name of God in carrying out the affairs and concerns of every- day life, The reason is clear and simple: To direct human activity in God's name and for His pleasure, preserving the integrity of one's motives and actions from foul inci- nations and corruption, ‘The formula, Inthe name of Allah, the All-Merciful, the Mercy-Giving (known as the basmale), perfected for the Commentary: Verse Te 113 Prophet & and forall humanity the etiquette of righteous ‘beginnings Tt saves human sensibilities from being mis- directed by subjective assertions or random commerice- iments and cultivates a sense of spiritual purpose; for in- ‘voking the name of God awakens one's heart to His re- ‘membrance, @ distinguishing feature of the Islamic ‘character, One arises and sleeps, eats and drinks, enters fand exits, speaks and listen, explores and learns, makes ‘contracts and transactions, marries and enjoys marital re- lations int the name of Allak, conscious that each act relates to His worship. ‘To begin an actin the name of the One who originated existence and endowed it with beauty and utility isto take ‘stand for belief in the true and only God and to reinforce ‘a continuity with preceding believing men end women, stretching back to Adam and Bve, the parents of human ity Beginning otherwise isto be disconnected from the source and heritage of faith. The Prophet said, "Any sig- ‘nificant act that does not begin ‘In the name of Allah’ is severed.” that i, cutoff from reward or benefit” TL PRAISE AND THANKFULNESS [48155 Mentioning the name of God in fear and in hope liberates a person from self-centeredness and despair. The human sou! finds peace and fulfillment in this remembrance, and the relationship between the worshipper and his or her Lord is renewed. One recalls as the well-known tenth en ‘uury Quran commentator al-Tabari stated, “the incateula- ‘ie bounties He has bestowed upon His servants," and that “He has “endowed {thee} organs with health so that He can 4 COMMENTARY be obeyed, and strengthened the limbs of the body so that ‘is commands can be performed.”” Free and inspired, the Jhuman being acquires a tenacity of purpose for advan ing the conditions of life, rising its mora standards, and shepherding its resources to fruitful and ethical ends ‘The Muslim heart not only beats with reverence for God, but it also becomes naturally thankful for life's treasures of sustenance, shelter, relationships, well-being, knowl. ‘edge, dignity, and other favors of God. The worshipper is ‘moved to express praise for Him and His hallowed at- tributes and to glorify His splendor, The phrase com ‘mencing al-Fitiha’s second verse, All Praises for Allah, be- comes the anthem of Muslim life ad its moral imperative. Every major theme of worship—as enunciated in al- atiba—resides inthe very essence of giving praise and showing gratitude. Ibn ‘AbbSs, a Companion of the Prophet renowned for his knowledge of the Quran, said AUT (Al praise is for Allah) i the word of every thankful person... Noah said, “All praises for Allah oho as delioered us from the wrongdoing people” (2328). And ‘Abraham said, “All prises for Aah who has granted me, despite old age, Ishmael and lane” (14:39), And David and Solomon said “All pases for Ala cho has ftomed us over many of His believing seroants” (2715). And Allah said to His Prophet (Muhammad), “Sty, All pais ifr Allah oho as not taken a son” (17:11). And the residents ofthe Gar. den wil say, “Al praise for Allah oho es removed ris fom 1s" (531)—and the last oftheir prayers is, “All praise fs {for Al, Lard ofthe Worlds” (10:10). its traly the word of every thank person.” By cultivating a grateful relationship with the Creator, the believer also becomes disposed to show due gratitude Commentary Verse Two 1 15 to creation. This isthe seed of respect for other forms of ‘existence that inspires one to help preserve the delicate balances within nature. Moreover, one is impelled to ac- knowledge the good deods, benevolent works, and chat- ity of others. “Whoever does not thank people does not ‘thank Allah” the Prophet & said, revealing the wider con- nection of relations among human beings as based on theit relationship with God." Indeed, the life ofthe Prophet & is literally a model of gratitude. As the first recipient of the (Quran, he set the pattern for responding to God with thankfulness and praise, as in this prayer, which the Prophet & often said during the night: O Alla, for You sll praise! You are the ight of the heav- ens and the earth. For You is all praise! You aze the Sus tainer of the heavens and the earth For You is all praise! ‘You are the Lord ofthe heavens and the earth and all there {in You ae the Truth. Your promise is the truth. Your word Is the truth. The meeting with You is tue. The Garden is true. The Fire is true. The Hour i rue. Seager ee doen ire en Benen etcmaaies ae eee ences eee eae ee 16 | COMMENTARY sd ten? Mores Lora fam fates foarte anya etre ae ear iy eary panera roti Havas tl Se rate eens am Sacramental reer rere erage oid mut nonce phi eee ee eee yore nee cea sae AB ie wie canteen cea mee etn ces een a th anaes eee es ws sud toenry ng at ar em wis Ratugtqeed eat “Aprons hopeouas withthe tito hat he exits of Gat mae ovepend everyhn Stace fe phe “Asha abe e Grin tnoughomt of hrs ces a all ears tna a rte eer IV-THE Day oF Juocment ley es! Beginning in the name of Allah, raising Fils praise, ac- ‘knowledging His dominion, and professing His mercy al- Fatiha then reveals something more about Allah: He is [Master ofthe Day of Judgment. At the end of earthly time, Commentary: Vers Four / 17 He will hold each soul accountable for its performance in life. This allusion to the final reckoning imparts to the individual, in a flash of insight, the entire low of human ‘existence—life, death, resurrection, and then felicity or ‘misery. Such crical ends, hinging on this unique event of human destiny, raise the urgent questions of mortal life: Who am I? Where did I come from? Where am I going? What road shall I travel? What is good and what is evil? Whats the way to ultimate success? ‘This heightened consciousness prepares the worship er forthe moral contract introduced inthe next verse. Yet here al-Fatiha discloses God's unshared sovereignty over the Day of Judgment. Nearly every subsequent chapter of the Quran states, elaborates, or reinforces the reality that existence extends beyond the confines ofthis world and that believing inthe afterlife attests to faith in God. “The verse, Master of the Day of Judgment, recalls the pur pose of life as the Creator intended itand reminds one of the final reckoning, In this sense, the fourth verse of al- Fitba is an answer to the mission of man and his soul- searching, It brings one to the realization that the same God who originated creation will certainly—indeed, eas- ‘ly-—revive each individual from the dust of death. By my Lord, you wil certainly be raised, and then you wll certainly te informed of what you have done. Tha, for Allah, is easy (64-7. The gift of life fret breathed into the Children of ‘Adam will be breathed into them again—not to relive this ‘earthly life (sleeping, waking, working, searching, com- peting, winning, and losing), but to enjoy God's reward for the good one has performed and to be accountable for doing otherwise. Thus, whoever has done an atoms weight of 1 COMMENTARY ood shal seit, and whoever has dane an atom’s right of evi! shall seit (99:7-8), Having certainty ina neverending afterlife fulfills hu ‘man nature's yearning for everlasting existence and ulti- ‘mate justice, Secure in its promise, believing men and ‘women are not lulled into apathy. On the contrary, they aspire—here and now—to liberate themselves from the constraints of temporal existence, including the lis of dis- ease and disorder, the harms committed against one an- ‘other, the oppression of superstition and ignorance, the tyranny of chauvinistic ideologies and authoritarian sys- tems and the limitations ofthe physical senses and the di- ‘mensional world. Its in part the realization ofthe spiri- ‘ual and moral potential for advancement and excellence, ‘or regression and depravity, that moves one to assume re- sponsibility for one's sel one's family, and the state of al- fairs inthe immediate society or in the global community, V.THe Monat Contaact fi ‘Sif5 25 a ALFatiha's mention of the Dey of judgment thus opens = ‘window forthe alert human conscience to glimpse the ex- during consequences of even it slightest actions. At this janctire, the hope-iled worshipper cals cut tothe Lard ofthe Worlds for His everextende assistance: Is You we xorshi, and itis You teat for help. We lear from the Prophet that al-Fatiha is God's answer to this cy ofthe heart, God states, sid the Prophet ‘som of Adam have set to you seven (verse Three for Me thee for you, and one Between you and Myselt As forthe thee of Min, they anthem of lah te Commentary: Vers Five 119 All Mecilthe Marcy Giving ll Praise sor Alo, Land of the World the All Merc, he Merey Giving. [As forte thre for you, hey are: Master ofthe Day of P= ‘ment Cui uo the straight way, an the xy of those upon {tho You have este grace, not tase pon hon thee ‘eat, nr those astray “The one between uss, Is You we worship, and its You ‘we ask for help meaning worship from the worshipper and help rom Allah he Exalted)" Implicit the appeal, Is You we worship, od it You toe ask or help is one’s covenant with God. Its the ult- rmate agreement, the moral contract, asf one were tay, “Only You we adore, You we obey, Your guidance we ac cept, and Your commandments we desire to fulfil. Help 1s then, to succed i attaining true worship of You." The courage to voice, and thereby endorse, this contract isa fall realization of what # means tobe human. Iis the bith ofa fresh and enduring relationship between te created soul and the cresting Lord. A persoa announces his or her Gevotion and intention to comply with God's wil, and then ass the Help-Giver to increase His abundant bles- ings ‘Worship then becomes the sanctuary of the wile of hue rman existence, the criterion of righteousness and values, the motive of behavior. This siftin perspective regarding ‘worship enabes oneto focus onthe substantial and to dis zmiss the superfluous. This is captured ina well-known supplication ofthe Prophet & © Alla, You are ry Lord, Theres no God but You. You created me, and Lam Your servant. uphold Your covenant and promise, as muchas Tam able eck efugein You 20 | COMMENTARY from the harm of whatever I may have dane, To You ac- knowledge Your grece upon me, and to You I bring my sins. Forgive me, for tuly no one forgives sins except You.” Its then for Allah to accept this initiative and bestow His love and mercy upon such cultivated humanness, granting to His worshippers what they ask. God has tat- according tothe Prophet's narration: O My servants, all of you are astray but those whom I guide; so seek guidance of Me, and I shall guide you, © My servants allof you are hungry but those F feed 20 seek food of Me, ind I shall fed you O My servants all of you are naked but those [ clothe; so seek clothing of Me, ana I shall clothe you. O My servants, you ert by night and by day, and forgive all sins 0 seek forgiveness of Me, and I shall forgive you." Every human being who matures into sound adulthood. makes a choice whether to bea worshipper of Ged or not. ‘Those who elect to express and thus entor into the moral obligation alluded to in al-Fatiha commit themselves to a ‘way of life marked by precision and expanse Its a moral contract touching every sphere, comprehending each act, ‘and outlasting death. This way of life begins withthe ist ‘licker of conscious purpose in the human breast; for every breath and step, every thought and utterance, and every payer and deed constitute worship if done with the inten- tion to please God. When itcomes tothe scope of worship, nothing lies outside its realm. tis by nature indivisible and {in motive unshared. What belongs to God is His and what- ‘ever is rendered unto any others likewise His, ‘Worship is both timeless and germane—original to all ‘things that have been and that will be, appropriate to the Commentary Vere Foe | 21 existence of each varied worshipper, and relevant to every ‘evolving condition, Moderate and accommodating, wor- ship is responsive tothe limitations ofthe il the minor, and those with disabilities, exempting them from all or part ofits ritual requirements. Similarly, t opens limitiess horizons forthe human spirit to excel in goodness and sur- pass marginality. ‘But worship is not encumbering, for one aspect of it does not hinder another. After learning of three youthful ‘Companions who had taken vows to pray all night with- oat rest, fast every day without break, and remain celibate, the Prophet of Isiam & said, “I pray in the night and I sleep; fast and I break my fast; and I marry women." ‘Moderation, therefore, is inherent in worship. Allah intends for you ese, an does not intend for you difficulty (2188) ‘Worship conserves the balance in relations, whether be- ‘tween a worshipper and God, one person and another, ‘or humankind and the rest of cretion, so that one calls out tothe Originator, Our Lord, give us good inthis life and good in the Hereafter, and protect us from the torment of the Fire (@201), And it reminds people todo good as Allah has ben 00d to you (25:77). Worship preserves one's spiritual pur rity, intellectual vision, and emotional equilibrium. Sub- mission to the will of God—the All-Trustworthy, the Guardian, the All-Preserving—saves the human being {from ruin and emptiness. “Yet in the end, the choice to be made isto affirm or to reject bound service to God. Those who accept may ad- ‘vance to the highest station in lifeand are hopeful of eter nal peace in the Hereafter, for they gain honor and ascen- dancy by serving their Lord in this world, This sense of 22 / COMMENTARY stewardship is the much sought ater link by which one ‘Sheds fdings oflondines and alienation and draws nea tr to God. The model worshipper Mubammad, peace and besings be upon i, often expresed his eubmison and servatod God, praying that the Quran would remain the indwelling guidance of his ex Ola am indesd Your servant theson of Your servant tesa Your drat ya ot our decree upon mes done, and Your idgment pon Inlet Theech You everyone Your tamer rah ‘hich You have amned Youre orave nga ay one TMnong Your creation or have sent down in Your Book, rhave ep to Yours in the now of the nseon— toma the Quran the springtine of my hear the ght ithe he departare of sadness, an the Yan hing oy worn Worship in Ilan assumes comvaitinet, expecially in personally establishing the nites God has enjoined upon Deopl, including Prayer (Sal), Fasting (Sin), Alme- ving Zak) and Pilgrimage aj). Yet human beings tay not always eutain the full extent oftheir perfor tance may violate promise and agreements—by intent or neglect—or ever forget themselves amidst e's par- ticolaities. Fr this al-Ftiba instructs people to seck strength and aid fom the source of power and vitality I {8 You wea for help. The Prophet & exhorted his Com- anions to appeal for God's help ater each Prayer: "O Allah lp me to remember You always and be thankful to You, and to worship You inthe most excellent way. Zamaltehart notes that the petition for help inthis verse is univer, encompassing everything one seeks God's help in achieving Head,“ i best oak for His help Commentary Veer Ste 1 23 and guidance in fulfilling the duties of worship with the ‘verse, Guide us othe straight wy, thus defining the help sought Vi-THe Way orm Worsrnrren @21 6562 After wilingy entering into amoral covenant withthe Master ofthe Dayo Flogment the worshipper vies he Culminating prayer ofab-Faiba, skin God grant what ver may sfeguard and facitte ths compact Guidews o fhe tng oy Ton Kath (774/197) a wel-ksown Quran cunmentator sys of this verse, "n every hou ond ‘Ray condition a worshipper isin need of All he Salted to beep him fem onthe way of guidance, thor phy fala ith fy clearsghted in erie by, hu costnuing on ts couse" He then cites a ttement the Prophet that lusate the sigcance of adher ing to theatght way and overcoming the temptations alongs path “Ash aw given the likeness of straight way: On oth TEEPE way ae two wale wi open door On the see acute craps athe atoway sacle we SepeSS pooh enter he way ok tgeter, and do not Cabot Som song with enti aller aig rom (erent wy fens person ene topes ay Gear doors th aster eater says, “Woe fo yoo! Do Sensi orf you open you wil eterit” The way ire the ats are ts Ala hase. Te open saseRiethe phon of Allah The cae ate Bend tte ways the Book ef Allah, The caller vein he gate see sare Noh inthe est faery Mtn” “The human quest for direction is indeed al-Fatiba’s major theme. Its reward is endless bliss among the righteous, 24) COMMENTARY Dlessing confersed by the Eternal on the morta. The sim- ple petition, Guide us tothe straight way, is filled with as- pitation and hope, as if one were to implore: (©God, chow usits landmarks, its guidlines, its standards Inspire us to seek out its signs and traces to comprehend its truths and realities. Teach us to revere its guiding prin- ciples and to look toward its heavenly ends, The straight ‘way is beloved by us, s0 make its norms dear to us. We have embarked upon itso grant us the ability to continue ‘our journey, and make our feet firm upon it Help us over- come any obstacles in its path. Protect us against stray- {ng from the moderation and evenness of ts way. ‘The worshipper reaches the peak of human goodness ‘with this ple, seeking guidance not only for him- or her self but forall (guide “us") who by the same moral con- ‘tract have bound themselves to God's Way (Its You "ue" ‘worship, and itis You "we" ask for help). There s no greater charity Vit Scns oF Gace SE EA pest, Ina i ingyen Sipe shee testinal fy Sead the por ow You ead sr dt yr po ca rion ety Ta nie needs wer Iyer seis on (Late cite tants rey sony rns ted er stint rer hore bre cocoa eso Commentary: Vere Seven | 25 Knowing the characteristics of those upon whom God. has bestowed grace is vital tothe believer. The Quran de- tails elsewhere what is briefly stated in al-Fatiba. In SOrat “Maryam, for example, Noak, Abraham, Ishmael, Isaac, Ja ‘cob, Moses, Aaron, Zechariah, John, Mary (for whom the ‘sura is named), and Jesus are denfied as among the fore- most of those upor whem God has bestowed grace, among the prophets ofthe Children of Adam, and among those zhom We carried with Noak, and among the children of Ababa and Is cl ad among those whom We have guided anu chosen (1958). “The Quran shows that these models of grace shared @ common virtue and standard of belief: When thesigns ofthe “AllMercfl were recite to them, they fll oxen in prostration, ‘weeping (19:58); that is, their distinctiveness lay in the dis- ‘postion to be responsive to God and to accept and submit ‘wholeheartedly to His will, without resistance. Outofrev- erence for Him and from the joy of their profound grati- tude for the blessing of faith that had descended upon them their tears lowed. To their ranks the Quran adds the truth, the martyrs and the righteous 69) Ths highlights another defining quality of those upon whom grace has been bestowed, namely, a willingness to sacrifice Inreflection upon this verse—the ray of those upor thom You have bestowed grace, not those upon who there is wrath, nor those astray-the worshipper comes toa keen realiza~ tion: Choice is a foundation of belief, and where there is choice, there are alternatives and the potential for opposi- tion. This is a subtle but penetrating reminder that the straight way has. a moral objective whose preservation and ‘implementation may call for the sacrifice ofthat which is valued and loved, even life tel. 25 | COMMENTARY Just as itis vital for one treading the straight way to now the qualities ofthe people of grace itis equally im- portant to recognize the characteristics ofthe people of wrath and others who are astray namely, those who will: fully breach their covenant with God or attribute to Him ‘what they have no knowledge of. The Prophet, peace be upon him, ater is migration to Madinah, explained that the verse ase up whom Here is rat oer to the Chile dren of Iorael who deliberately and repeatedly violated their covenant with God and abandoned the laws of Moses, and that the words those astray make reference to CCaristians who have forsaken the teachings of Jesus and ascribed to God and Bis prophets what He did nota thorize- This concluding appeal—not obelike Hose up- on who there is rath, nor hase astay—refers to aay peo- ple who abandon, reject, or manipulate revealed truth To accept and adhere tothe upright way of life belew- sng in eternal salvation and reward, oF to eject fith and stray along diverse paths is essentially left to each indi- ‘vidual, since belie cannot be forced into anyone's hart ‘Thus, its native approach i effective presentation, gentle persuasion, and dialogue. The pater of disbeliet,how= ever ist silence, bonis, or intimidate, that's, to suppress interaction. The Quran illustrates this by contrasting the "uprighiness and compassion of Abraham with the intol- erance and ruthlesaess of his straying," idol worshipping father When Abram sol ois fr “My den fhe hyd you ors cam nether ear, nor senor al you nay 5 inte dessin the Quran dof Abana in auaEEEEUESIERESUESSSSENSSSESTRSSEDSEESEBSEEEEEESTEOTE Tt IOUEEETSENTEESTESSSSEEESEREEEE SIC EESEETSETEETTERTTERT: Commentary: Vere Seven 1 27 hing? My doar father, indsed knowledge has come fo me that ‘has no reached you, Sofllow me, ond I shall guide you to an can wy. My dar father do no worship Satan, fr surely Sa (as rebllious to the AI Merciful. My den father, [far tat {torment fram the Al-Merciful will strike you so that you wil become a patron of Satan.” [Pie fherl said: “Ave you averse to my gods, © Abraham? ‘Suri, f you donot stop, Twill stone you. So prt from me or along while.” Abraham si “Peace be upon you I sal ask my Lard to for give you. Inded, Hs has baen ever gracious tome. And I hall Say away from you aed whatever you call upon apart from Allah." (942-48) “Hence, its foreign to the nature and the logic of Islam that one should be passive in belief and not share it with ‘others, for its the inalienable right of every person to hear the words of the Lord of eration and have access to His _guldance otha those who perish might perish with clear prog, ‘nd that thse who live might ie with clear proof (8:2). This is the trast which Muhammad i [eft to each Muslim—male and female, in every era—in his Farewell Address: "Let ‘whoever is present convey [the message] to whoever is absent, for [the latter] may comprehend better than one who first heard it Indeed, with the blessing of guidance comes the sincere hope that Allah will foster this grace among one's peers and among furure generations, and that all will be saved from going astray or displeasing their most merciful Lord. ‘Uttering this prayer—to be guided on the straight way ‘of the blessed—sets the worshipper upon the path of righ ‘teousmess with a firm resolve to follow itn the mame of 28 / COMMENTARY Alla the Al- Merciful the Mercy-Giving. One is well served by the memory of Prophet Muhammad 4 who, upon ‘emerging from his dweling and starting on his way, would ‘tum his face toward the heavens and say: Inthe name of Allah, [rely on Allah, Iseck refuge in You from staying or being led astray from ering oF sipping, into error, from oppressing or being oppressed, from ig norance or from the jgnorance of others against me.” Summary (Ofall the verses Allah has revealed, He chose al-Pitiha to be repeated in each standing of every Prayer (Salt) Whatever the ultimate wisdom may be, perhaps the sig- nificance of this resides in the human need tobe constantly rerninded ofthe essential truths of fe and that which gives itcizecton. The truths that al-Fatiha keops in the forefront (of one’s mind are no less than the major themes of the ‘Book it opens: Faith in the true and only merciful God; ‘gratitude tothe Sustainer of all being; certainty inthe Day ‘of Judgment; sincerity in worship and seeking God's help; resolve to adhere to the straight way of the rightly guid- ed ofall ages; and avoidance ofthe ways of the rebellious, ‘the trespassers, and the lost 4 RULES AND FACTS Highlights Regarding al-Fatiha + Reciting al-Fatiha in Prayer GalAt) IN RECOGNITION OF al-Fatiha’s importance in Islamic ‘worship and Muslim life, the Prophet & said, “Theres no Prayer for those who do not recite the Opening of the Book." This has been interpreted by scholars in various ‘ways. Some hold that itis necessary to read al-Ftiba in the obligatory Prayers (Sela), meaning that this funda- mental ite of worship requires the inclusion of alFattha, such that ritual Prayer becomes invalid without it” Oth- ers are of the opinion that Prayer performed without its recitation is imperfect” onecannot reiteal-Fatiha—as inthe case of a new or ‘non: Arabic-speaking Muslim or someone with an imped- iment-—a faithful recitation ofits meaning in one's native language orto the extent of one's capacity may suflice un- tithe or sheis able to understand and recite the Arabictext ‘properly. At that point it becomes obligatory or, as others say, atleast very desirable to do so. Other supplications 30 ) RULES AND FACTS ‘may be substituted in the meantime, such as,“O Allah, shower me with Your mercy, save me from all harm, and ‘maintain my wellbeing; guide me and provide for me." Saying “Amin” After Reciting al-Fatiba After completing the recitation of al-Fatha, tis preferable to say, “Amin,” essentially meaning, “0 Allah, answer my prayer Moreover, the Prophet & said to his Compan ions, "When the imam (the leader of the Prayer) says, Not those upon whom theres wrath, mor those astray, then say, ‘Amin.’ Whoever's utterance of ‘Amn’ coincides with that of the angels shall have thei sins forgiven." The Prophet & said “Ant in an audible voice, as di those ‘wito prayed with him, in the vocalized portions of the Dawn, Sunset, and Evening Prayers." Hanafi and Malikt scholars,” however, hold that saying “Amn” should al- ‘ways he silent, relying on various report from Tb Mas'Gd and other Companions.” ‘The Excellence of al-Fatiha “Once I was praying in the mosque," narrated AbG Sa'Sd bn al-Mu‘alla, a Companion of the Prophet, “and the Prophet, peace be upon him, called me, but I did not re- spond to him {unt finishing the Prayer]. “© Messenger of God, later sad, ‘Twas praying” “The Prophet I then said, ‘Did Allah not say, “Respond to Alla and to the Messenger when he ells you..."?* (8:24) "Then he said to me, ‘Shall [not teach you the greatest “Foren otucion hema rnc emigre ans Dexnny bok lm Ln Unt ri Dew Cans aioe. aa so Invoking Allah's Hal by Reinga Fasha 1 31 sura ofthe Quran before you leave the mosque? and he took my hand “So when we wanted to leave, Isai, ‘O Messenger of Alla, you sid" shall teach you the greatest sua of the Quran” “he Prophet] sad, ‘A pms sor Ala, Lord ofthe Wards eis the Seven Oft-Repented [Verses and the mag nifcent Quran that has been given to me." Invoking Allah’s Help by Reciting al-Fatiha Al-Patiba was recited in the time of the Prophet, peace and blessings be upon him, to invoke Gods help for the sick and injured. In one instance, according to Ab@ Sa‘téal- Khudtry, some Companions of the Prophet were traveling when a young gisl came running to them and said, “The chief of this area has been stung and our men are away. ‘Are any of you healers?” So one of the Companions, whom the others hed nev- cerknown to be associated with healing, went with her. He then recited something over the chef, who thereafter re- covered and rewarded the Companion with thirty goats and milk to drink. When he returned, the others said to him, “Have you ever before healed in this manner?"*No;” Jhesaid. “I only recited [over himl the Mother ofthe Book (@L-Fatiha)."" When they returned to the Prophet & and related the story to him, he approved of this action. ‘Also, during times of drought, the Prophet & recited. ‘verses from al-Fitiha when asking God for rain All praises for Alla, Lord ofthe Worl, the AIL-Mercf, the Mey Giving, Master ofthe Day of ugment. There is no Got 532 / RULES AND FACTS but Allah. He does what He wills © Allah You ae the on- ly God, there is no God but You, the Self Sufficient. And ‘truly we are in need, so bring down to us rainfall. And let what You have brought down for us bea [source of strength and means fora time” B) VOCABULARY REFERENCE The Revealed Word: The Terms of the Opening © ‘THE WORDS OF a-Fitiha (he Opening) make up the ba sic vocabulary of worship. Ther steady flow, one into the next, gives the sura its matchless economy, impact, and spiritual temperament. ‘The frst concepts the sura introduces relate to Allah — [His mercy, praiseworthinest, lordship, sovereignty, and judgment, Ideas oriented toward the individval follow, zamely, worship, help, guidance the straight way, grace, ‘wrath, and straying. Together these concepts express the sweep of Islam and the mission ofits believing community. ‘To comprehend the value of these Arabic words, to slimpee ther history, and to gain a fool for their Quranic "usage are important goals for every student ofthe Quran. ‘The English renderings of the interpretation of al-Fattha have been selected with reverence for the Quran's uni- versality- A presentation ofthe sura's key words—not- {ng concrete and extended meanings, Quranic usages, and, 34 | VOCABULARY REFERENCE ‘occasionally, statements ofthe Prophet & — helps read- cers to reinforce their grasp of the English interpretation and to better their understanding ofthe original text. ‘The purpose of this chapter is not to assemble a mere (Quranic wor lis as an index. Rather it provides readers with an account ofthe meanings, Quranic usages, and lin- guistic development and derivatives ofthe principal words fal Pata. Each word is entored according othe sequence in which it appears in the sura, The root letters are noted in Arabicscript. The references and their page numbers fol Towing each entry facilitate further study and access tothe sources. The italicized words inthe right column corre- spond to the transliterated Arabic terms on the left 41. Bison) In the name fof Alta) 2. Allah (themed ofl 3. AtRahminalRahim The Al-Mercfiul he Mercy Ging 4 AlHama All praise 5 Rabb Lord ofthe Works) 6 “Alamin Words 7. Malik Master 8. Yawn Day 2. Din Judgment 10, Naud We worship 11 Nesta Week or help 2 haind Guide ue 13. Sit Way 14, Mustagin Straight fy) 15. NimalAvamta] Grave 16, Maghdab Wrath 17. Dain Those sty { Vocabulary Reference: sm 35 1. Bismillah]: In the name [of Allah) TSM (;~:From the Arabic root,» Ism (pl. asm’) isthe name ofa thing, a designation that may be uttered or wait- ten, acknowledging what is named. Itmay also distinguish ‘the substance or an attribute of a thing, asin the Quran's description ofa spring in Paradise “named!” Salsabl (76:18) ‘or in reference to Allah teaching Adam “the names" 2:31), that is, enabling him to distinguish or identify things. From the same origin comes the word sam” for “sky,” “heaven,” or what is elevated, that is, something raised to notice, making it known. Thus, ism also signifies “fame,” “renown,” and “repute.” When fom is prefixed by the Ara- bic preposition bi, it means “in” or “with” the name, as in Pismillat, meaning “in the name of Allah: Several other derivatives are applied in the Quran, From ‘samma comes the “naming” of Mary by her mother (3:36); Abraham “designating” the believers as “the Muslims” (2278), and disbeievers “assigning” female "names" toan- gels 63.20, Asmat, the plural of fm, is used in reference to Adam learning the “names,” ll of them (231), and to Joseph ex: posing idols and false deities as mere "names" without re- ality or authority (12:40), ‘With reference to Allah, ama refers to His divine at- tributes, such as being the All-Mercifol, the Bverlesting, and the All- Forgiving. The Quran says that His are the mest excellent “names” by which believers appeal to Him and {invoke Him (2038, 59:24) Stemming from the same root is samiyya, as in the verse affirming that Allah has no “equivalent” in eminence or glory (1965) 36 / VOCABULARY REFERENCE The form mason, oocrrng twenty-one times (always companied by the word gl, “period” or term, means “Set asia pesiod or term being stated, fixed, specified, ‘or appointed. For example, the Quran says thatthe sun and moon rn their courses for an “appointed term” (3123, 35:13); Allah causes the developing fetus to remain in the ‘womb fora “establishes teren” until bets 225); people ae aroused fom slp unt their “determined period” of death (3982) the believers are to recordin writing loan agreements that are fora “fixed term” (2282); and the heavens, entth, and all between them are created for a “specified tera” 008, $63) REFERENCES: ‘Abd sL-BAgt, ol-Muvjem al-Mugras, pp. 261-6; Abs ‘hs a Tatu a Del, pp, 29-80 a Fayre ahd, Basti Dt at Tel, 3262-66 fo aaa dle gun ab Naor, 1.23798; Ton Manet, Lied a Arab 14397-40;Lane, Arabic Enlh Leon, 445-35; Maja’ l= Llsghatab“Arebiyya, Maem Alisa Qur'tna-Karin, pp. S1I-13; Masi, Qamis Qur'an, pp. 31-32 376; Masta, a= ‘Mijn a Wit, pp. 452-55 a Sy a AP al Qual arin, 272; a- 2a, Tia Ars, 1062-84 Zarakshar, ‘ads Blaha, pp. 220-2, 2, Allah: [In the name of] Allah ALLAH (i): From the Arabic 00t,.J'-Allah, the true and ‘only God, is one of the most frequently occurring terms in the Quran, appearing 2810 times, and the most recognized of Islamic names, Preceded by “ism and prefixed by the Arabic preposition “bi” in the phrase hsm, the name “Allah” appears in al-Fatia’s frst verse in the well-known formula, in the name of Alla Arabic linguists—modem and classical—trace the Vocabulary Reference Allah J 37 term’s origin to the Arabic verb aliha/ya"lahu. Some, though, assert thet it derives from Aramaic or Hebrew. The existence of similar words in other languages isnot, how- ever, conclusive in establishing linguistic precedence, meaning that one language did not necessarily borrow from another, especially since the lenguages and usages spoken of ae fairly ancient. Indeed, the form and appli- cation of the word “Allah” suggest its genuine origin in the Arabic language. In preslamic times the word ah, ‘from aliha/yt Tahu, was used by the ancient Arabs to in- vvoke a supernatural power or authority for protection and security. ‘The verb aliha denotes seeking refuge, protection, and Aid for preservation; to save, vescue, oF deliver from evil; ‘or to render one safe and secure. It also means to remain or abide, as well as to confound ox perplex the mind by the greatness or majesty of something (in this case, God) ‘The addition ofthe definite article “al” (according to some linguists) forms the word “Allah, Iisnoteworthy that the word Alla has no record of be- {ng used, even by pre-Islamic Arabs, for anything other than the Supreme Being. Al-Ghazal states that the mean- ing ofthe name Alli is “so specific it is inconceivable that itbe shared, either metaphorically or literally.” He further states: Alois the name for the true existent, the one who unites *heatsbutes of divinity, is subject of the attrlbutes of lord- ship, and unique in true existence. For no existent thing other than He may claim to exis of itself, but rather it gains existence from Him. ... For everything i pershing except His Face (28:88). It is most likely that in indicating this 38 / VOCABULARY REFERENCE ‘meaning, lthe word Alli] is analogous to proper names, 50 everything which has been said about its derivation and definition is arbitrary and artificial.” ‘The formula, In the name of Alla, the Alt-Mercifl, the ‘Mercy-Giving (known as the basmala), appears as an in- troduction to each sura, with the exception ofthe ninth, SArat al-Tawba."It also occurs in Strat al-Naml (27:0). ‘Moreover is the universal commencement of formal di- courses and documents, the importance of which is poignantly stated by the Prophet && when he said, “Any significant act that does not begin “in the name of Allah’ {s severed," meaning, cut off from reward or benefit" ‘The expression “in the name of Allah” (smi), with- out qualifying attributes, occurs only one time in the Quran, when Noah orders those accompanying him to embark on the Arkin the name of Allah (1:41). The phrase “name of Allak” however, appears in nine places, as in the instruction to eat that aver which the nameof Alla has been mentioned (6:118, 119) and glorifying the name of Alla during Hajj Pilgrimage) or in places of worshi (2228, 40) The construction “inthe name of your Lor Gismirabbit) appears inthe Quranic injunction to glorify the “name” of your Lord (69-52) and remember the “name” of your Lord in the morning and evening (76:25). REFERENCES: ‘Abu l-Big ol Micjem a Muara, pp.38-75; ‘Abd ‘Oda, el-Tatawwura-Dolali, pp. 89-95; al-Asfahant,al- uf. At, Bas iy Det lary, 21290; bn Mana, Lina Arab 13467-71; Lane, Aabi-Engish Lex: eon, 189-83; Maja al-Laghatal“Arabiyya, Mu‘jom Alf al- (Qur'tn al-Karin, pp. 23-28; Musta a-Vcjam a Wes, p al Zab aja Ars, 934-76; a-7ahist Aba Turd, Shed Voesbalary Reference: AFRabmin, al-Rahin 1 39 al Qur'tn, pp. 563-74 a}-Zali shiny Asma lah, pp. 23-52; snd al-Zamabhshort, Asis al Beldga, p8. 3. AL-Rakmityal-Ralsfm: The All-Merciful, the Mercy- Giving AL-RAHMAN (,~2) and AL-RAHIM (—): From the Ara- bieroot + ¢-. AF-Rahmdn and al-Ralim are devived from the word rahma, meaning “mercy” implying tenderness, kindness, and benignity. Al-Rahmd and al-Rahim are two of Allah's excellent names (59:24) that express His endless mercy. From the same root comes rahim, the place sustaining life before Dirth, thatis, the "womb. {ng element in relations among relatives, such as parents and children. The link between rama and rahi reflects the highest degree of tenderness and compassion, char- acterized by the nature of motheritood and the sharing of sustenance and care withthe developing life before and after birth. In acknowledging the importance of kinship ‘and the role of motherhood, the Prophet a said that in describing His designation of the womb as rahim, Allah ‘has stated, “Tam al-Ralomtn (the All-Merciful) and have created the rahim (the womb) and derived its name from, “Mine. So whoever brings it close, I will bring close to My self]; and whoever severs it, will sever: ‘The Quran uses several derivatives of the base word raha, as marhara, “sympathy”; arhim, “relatives”; kim, “agent of mercy” or having mercy; and, in reference to Allah al-Rabin, “the All-Mercifut”;al-Rakim, "the Mer- cy-Giving” or “the Beneficent”; and Dhi'l- Raha, “Pos: sessor of Mercy.” In its most common usage, rabma lis considered the connect- 49 1 VOCABULARY REFERENCE refers to the sustaining favor and love Allah bestows ‘upon His creation, for His mercy encompasses every- thing (7156). Inextended application, the Quran (752), as wells the ‘Torah of Moses (11:17) is proclaimed tobe rama “a mer- "fori lights the way to Allah's mercy. Similarly, Allah ‘proclaims Muhammad é to be “a mercy to the worlds” (21:107) and Jesus “a mercy” (19:21). The Quran also char- acterizes the relationship among believers as one marked by raha, “mercy” (48:29), Whileal-Reluén isan adjective describing Allah and is. among His most often cited attributes (appearing fifty- seven times inthe Quran), it is not merely descriptive but intensive as well, expressing perfection and fullness in ‘mercy. So exclusive is al-Raliman in referring to Allah that itis the foremost synonym for His propor name, as in the verse, Say, “Call upon Alia or call up a-Ralpnd,"whicheo- cr [name] you call upon, for His are the most excellent names (17-110), Al Rahm indicates having mercy forever and ‘without limit. The English rendering of al-Ralmdn as “the All-Merciful” embraces both His unending mercy and its magnitude. ‘While al-Ralman signifies possessing the utmost degree ‘of mercy, al-Rahn indicates the intensity and generosity ofits application. Occuring ninety-five times in the Book, itis used primarily in contexts where divine mercy is im- parted, connoting its movement from the source of mercy tots recipients asa fore in this world—hence, the trans- lation “the Merey-Giving.” sewhere in the Quran, ran is used more specifcal- ly in connection with believers: Allah bringing them out Vocabulery Reference: Abtiamd 1 41 from darkness into light and ever extending His mercy to them (38:3) and their endearment to the Prophet & ,mov- ing him to accord them compassion and mercy (9:128) ‘Thus, the term “mercy giving" maintains the balance be- ‘ween richness in mercy and the lavish bestowel of mer cy that the word al-Rafin describes. The alternative trans- lations of “compassionate” and “benevolent” imply emo- tional sharing, while “beneficent” is frequently used without a sense of volition; also “benignity” emphasizes self serenity. These words stress the disposition of one who fs mercy-giving rather than suggest the actual dispensing ‘of mercy. Finally, the interpretation “the All-Merciful(a- Rafa), the Mercy-Giving (al-Rahfn)" is more reflective of the Arabic text, applying one base word—“mercy” for ralyma—to these twin attributes that share a common root and complement each other in meaning. REFERENCES: ‘Abe al Bg a Mutjam al. Maghrs, pp. 304-9 Abt ‘Oia, al-Tetawxoura-Delt, pp. 107-10; al-Agfahin,al- Mafradt, pp. 196-97; al-Fayrizabd, Bast ir Dat al Tay, £3:55-55 lim alma, Kash al-Sr'i, pp, 73-76; Ibn abJawsh ‘Nuchat a Ayo al Nai, 1215-18; Ton Man, Lin al Are, 12:252-85; Lane, Arabie-Enlisk Lexioo,S1055-57; Maja al- Lughat alArabiyy, Mijn Ala Qur tn aKa, pp. 242-44; Mist ids Qur nt pp. 184-89, 190; Mustafa. Muvjonal Wat, p.385calSayyie al AP fal Qu nal Kari, 2560-61; al- Zab, ‘Tijal-Aris, 8305-8; a Zamakaat, Ast a Rag, p58. 4.Al-Hamd: AM praise HAMD (=): From the Arabic rool, + <. Hamed is praise, ealtation, glorification, or commendation for a helpful ac- tion or favor, connoting approval or satisfaction. It further signifies the recompensing or rendering of due rights for 42) VOCABULARY REFERENCE ‘course of action or as a consequence of conctuct. The root of hand occurs in the Quran sixty-eight times {n various forms, most often in relation to praising Allah, from whomall blessings come. Heis praised for being the Lord of the Worlds (1:2, 45:36); for creating the heavens and the earth (6:1); for making darkness and light (35:0); {or being just to wrongdoers (6:45); for giving guidance (7:43); for revealing the Quran tothe Prophet (18:1); for ing the sole God who neither begets nor has partners (17:11); for providing relief and safety (23:28, 3534); and for granting victory (1102), ‘The Quran reveals that Allah is praised at all times by all things in the heavens and earth (17:48). Natural phe- nomena, such as thunder, extol Him, as do supernatural beings, namely, angels and jin; for He is praiseworthy in every circumstance and condition 2267). Although prais- ing Allah is obligatory, according tothe Quran, person's conscious praise of Him is volitional, making it an explic- itact of belie (0112) while its neglect isan act of arrogance and disbelief. The only occurrence of ham, ot "praise,"in the Quran that does not relate to Allah is a stern warning to people not tobe like those who pursue and enjoy re- ceiving unmerited praise (3188). Other derivatives of amd in the Quran include the ‘name “Muhammad,” literally meaning one who is fre- quently praised, occurzing four times (:144, 3340, 472, 48.29). A single reference is made to “Abmad,” one ofthe Prophet's bestowed names, describing one who has reached a state recognized as deserving praise or com- ‘mendation (61:6). Another derivative of hand is found in the reference made toa promised Magn Mahmd,"Sta- Vocabulary Reference: Rab 1 «3 tion of Praise,” reserved for the Prophet, peace and bless- igs be upon him, inthe Hereafter (17:79). REFERENCES: ‘Abd al-Big l-Mu ja al-Mufras, pp. 217-18; Aba ‘Cida, al Tatewour al-Dalil, pp. 305-8; al-Asfahin, ‘Mujradit, p. 130; atFayrOzabsat, Bac'ir Dhrwt a-Tamyt, 2:499-50 om al Jawat, Muzha al-A'yna-Nantr, 1146-47; Ton Mancftr Lish Ara, 3155-38; Lane, ArbicEnglish Lei mn, 2:538-40; Maina’ al Lughat a“Asabiyya, Mu jam Ais al- (Qur oval Karin, pp. 155-56; Masta, e-Mijam al- Mast p 196; alSayyid,a- Aff Qur'an e-Karbn, 1.386; labia, Tale “Ards, 2399-2 al-Zamakshat, Ast a-Balighe, p. 9% 5. Rabb: Lord [of the Worlds] ‘RABE (.;): From the Arabic root, ~~». Rabb isa com- prehensive term meaning “Lord” (or lowercase “lord"), ‘owner, sovereign, one to whom obedience is due, such as a guardian, governor or one in authority or command or cone who rears, fosters, or nourishes, a8 a caretaker who gradually helps nurture something or someone toa state ‘of completion, maturity or independence. Hence, the word abi (pl. rab) means one “reared” or “raised,” specifi cally, child raised by his o: her stepfather. Rabb is ike- ‘wise applied to one who accomplishes or completes a task Another signification i the act of collecting, as in the gath- ering of rain clouds, or puting affairs into an established, proper order. Rabb is the second most frequently used reference for God, after “Allah,” occurting 979 times in the Quran, Ibis ‘often used In connection with the realms of Allah's Lord- ship, as in Lord of the hezoens and the earth (17:102), Lord of the Throne (9129), Lad of the east and west (2628), Your Lord, Lord of your forefathers (2626), or Lod ofthe Worlds ("Alamtn), 44) VOCABULARY REFERENCE the latter occurring thirty-six times, including in al-Fatiha (12), In various Quranic contexts, abd indicates an owne et, master, authority, or someone who bestows favors (12:1, 42, 50); some ofits derivatives carry shades ofthis ‘meaning. The term ribbi (pl. ribbiyy, for instance, de- notes a well-versed scholar or master of religious knowl ‘edge (3:146), while rabbinf occurs in reference to people among the Israelites endowed with this knowledge (544, 68). The plural aréab is used only ina condemnatory sense ‘when compared with the term's primary signification, as hen Joseph rhetorically asks his prisonmates, Are oarous “lords” better or Alla, the One, the All-Domsinating? (12:39), REFERENCES, ‘Abd al-Big a-Ma'jm a Majoras, p, 285-99, ‘Aba ‘Oda, al-Tatwwural-Dalt, pp. 121-27; al-Astahdni, Maja, pp. 189-90; al Fayrtzaba, Basi 'ir Det a Tayt, 328-20; Tbn Manatr, Liste abana, 1399-409 Lane, Arabic Eng. lish Lexicon, 31002-7; Mains al-Lughat al Arby, Mitjom Alf Qur'tna-Karin, pp. 233-36; Misa, Qtr Quin, pp, 279,291, 448-48; Mustay a Msc al Wasp 321, a Zab TajalArds, 1260-65; al Zamakbshart,Astsa-Bollghe, p. 150, 6. ‘Alamin: Worlds ‘SALAMIN (.i): From the Arabic rt, - Jc. lamin (sing. ‘dlan) comes from the word ‘alm, which indicates the fluence, visible impression, or effet of something (such as ‘amar, trace, color, finish, or decoration); something raised nan open place to serve as. guide ora milestone:a mark or sign by which something or someone is known or a symptom. In general alam connotes the functions, effects, ot indications of things that exist In conerete usage, ‘dlam means “seat” or that by which something is marked; that i, itis considered an authen- ocsbulery Reference: Malik 1 48 eating device that indicates or proves the existence ofits originator Inthe Quan amis sony or "ceon” connotng every Kind of crete thing inthe univers, i- cluding the cart, ll tsinhabitans and everything on i “Alam strongly denotes the “worlds of rtional beings, spect hurans jinn aed angels Roam, hen, ‘the Lord ofa beings al things—largeor ral senor unseen, material or spiritual animate or nanimate—all Systeme planes and dimensions in shor, the "Lord ofthe Words"The term "orl" comes cess caryng the sweeping incisivenesthat ‘ans connotes wie a- taking its plural signification. ‘The word im, or knowledge, shares the sun root “dain This ogi derivative, sac ‘arn refers to all that is knowable, of which only Allah has perfect tnowledge whl iteligent beings, namely humans, n- gland nave varying degen of awareness REFERENCES ‘Aba Bihan a aos, p40 Ahn a apo sh Bale Aah fp. Bit-tora price Str Dt aT, Uap 9 Be aot asf set pp. 87 ares ek san at Newt 2-7 281 on Wana se ‘tou 12dt02 Lane te Eiken 9219-4 Ma Sa ght acy io er a rp {En ah i Qu dt ph Matt ona i, pata sayy ab pf rn arn 21-4 a Za Tijana Zomalohs Ana algo p32 7.Malik: Master (MALIK (21): From the Arabic root, 4+. Malik is de- rived from the word mulk (also milk or mali). The verb ‘malaks means to aequite take into possession, own, ot ay 45.) VOCABULARY REFERENCE hold of; fo dominate; to exercise power, control, oF au- thority over; to overwhelm; to have the status of master- ship, rulership, or legitimate sovereignty over someone or something: or to wed, Appeating 128 times in the Quran, the mos striking ws- ages of mulk and its derivatives refer to Allah's absolute sovereignty and ownership of al creation in its every form and component. The Quran speaks of the heavens and. ‘arth, and al! between them, as being under Allah's do- ‘inion (2:107, 3:18), including aspects such a life and eath or sight and hearing (1051). Indeed, Allah's own: ership is comprehensive, for He is Mlk al-Mulk, Master of All Domains, meaning Owner ofall possessions, Ruler ofall realms, earthly and heavenly, Sovereign of all sov- cereignty (6:26). He isalso sole Master of the treasure hous- 3 of mercy (17:100) and sustenance (16:73). Jstas Allah grants and restricts provision from Hi ine itless stores according to His wisdom, He also withdraws and gives of His authority Gm) to and from whomever He chooses (326). Acknowledging this, Solomon prayed for an earthly kingciom and dominion unattainable by any ‘one after him (38:35), and Joseph considered being en- trusted with something ofthe kingdom as a favor of Allah ‘upon him (12:101). Moreover, no one is allowed to inter- cede for others without Allah's permission (1987, 43:86), Thus, entities-real or invented, physical or incorporeal, ood or evil—called upon instead of Allah cannot exert any power over evena single atom in the heavens or earth (@422) They are not capable of bringing or effecting any benefit or harm to anyone or anything, Nor can they wart Allah's blessings or punishment (5:76) Vocabulary Reference: Maik (47 Indeed, Allah's bkssadnessis announced by the very fact ‘that He holds n His hand all dominion without any part ner in authority (252, 67:1). And on Judgment Day, Allah ‘ill manifest before creation His sovereignty as its, sub- lime and perfect (673, 25:26), On that day, no one will be able to benefit or harm another (34:42). ‘Themastership denoted in Malit Yau al-Din (Master of the Day of Judgment) isa perfect and absolute ownership that is perpetual, unconditional, and exclusive. None be- sides Allah is entitled to dominion over the Day of Judg- ‘ment, since Hes the sole owner of creation and its destiny ‘and everything associated with it, including knowledge of the Hour signaling the end of temporal existence. In this sense, mili indicates not only possession or authority, but the capacity to contol, handle, or dispose. In other contexts, malik refers toa title ofa person who rules over others, as when the Israelites urged their Prophet to appoint a “king” over them (2246-47), when the “king” of Egypt disclosed his dream, asking people in his court to seek its interpretation (12:43); or when the (Queen of Sheba warned against the destructive potential of invading “kings” (2734). Also, the idiomatic expression ‘md maakt aymdruhumt, “what thelr right hands possess,” ‘occurs several times in the Quran (in the second person plural and singular, as well) referring to what a person ‘owns or has legitimate control or guardianship over; in Arabic what lawfully belongs to a person is figuratively ‘referred to as being in the possession of one's right hand. Finally, among the delights of the Garden inthe Hereafter is beholding “a great kingdom,” multankabira (7620. The oot ofthe term malak (pL mald ‘kn, “angel,” which 48) VOCABULARY REFERENCE ‘occurs eighty-eight times in the Quran, is related to the root of milk, but is Usted under a separate entry. [REFERENCES: ‘Abd al Big, Mutual Mufobres, pp. 673-76, al-Asfahing al-Mujredat, pp. 482-94, al-Fayrdzabaat, Bast Din alarm, 4520-24 on Manz, List al Arab, 1:491— 97; Lane, Arabic English Lexicon, 3025; Majna al-Lughat al “ambiyy, Ma jam Alf al-Qurina- Karim, pp, 625-31; Mis, Qimts Quins, pp 724,384, 45; Miata a Ma ama Wasp, {5865 Sayyid fl fal ur tn lari, 3:1297-98, a Zab Taj al Ars, 7180-85; al-Zamakhshart, Ass al Bligh, p36. 8. Yawn: Day YAWM (): From the Arabic root; Yawm (playin) literally means “ay" the poriod betvreen the rising of the sun and its setting, or dawn to dusk. It also refers to any day of the week, such as Thursday or Friday; an unspec- ifled time, pastor present; or an age marked by the prom rence of a person or thing, sich as the pre-Islamic era Jnown as the “Days of Ignorance.” When it alludes toa specific event, nam may refer to. conflict or contention, a, for example, the “Day of Badr,” referring to the Battie of Badr, in which the emerging Muslim comunity frst ‘engaged and defeated the disbelievers of Quraysh. Yatont also alludes to devastating events (41:16, 54:19) Ycom as use in al-Fithais dearly eschatological, since it pertains to the event of events atthe end of time, when all people will be brought for ultimate judgment before God and recompensed individually. Although yawm appears in the Quran 475 times, it most commonly significs the end of temporal existence and en- try into the Hereafter, usually modified by an adjoining, term that describes that day or its events, as ithe Last Dry Vocabulary Reference: Din $8 (28, 62); the Resurrection Day (285); the Day of No Doubt 39, 25); the Great Day (10:15); te All-Embracing Day (1:84; the ay Allare Raised (15:36); the Known Day (15:38); the Day of Regret (19:39; the Day of Sorting (37-21; the Day of Reckom ing (8:16, 26,83); the Day of Calling (40:32); the Day of Eter- nity (50:34); the Day of the Emerging (50-2); the Day of As- sembly (649); the Day of Mutual Disillusionment (64:9);the Promised Day (85:2), and the Day Sere are Revenel (86°. nother usages, yatom retains its temporal signification, ‘but asa unit of time to help people relate to the origin of ‘creation. For instance, Alah says that He created the heav= ens and the earth in si “days” (32s) although “days” with Allah are immensely greater in duration than days mea- sured according to earthly time. For example, reference is ‘made to the Day of Reckoning as equaling fifty-thousand years (70:4), with another reference to a single day of ‘Allah's as equaling one thousand years (22:7, 325). REFERENCES: ‘Abd a! Big Majo a Mujoras, p. 775-82; Ab Astahing al Mua. 57; al ale o-Aakbh nal Nia’, PP. S00-S0I;al-Fayrozabsal,Bas'r Dh a-Tamgt, SA13-Z1; Iba jawal Nuchat al Ayu al Nadir, 2230-31, on Manz, isdn al Ara, 12:649-52; Lane, Arabic-English Lecco, p. 3064; Maja al-Lughat alArabiyya, Mime Alte a-Qur va Kavi, Pp. 753-55; Mie, Qinss Qu in, pp. 221-22; Must Mu jm At West, p. 1067; a Zabiat, aj al Avs, 8115;

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