(Revealed before Hijrah)

Place and Time of Revelation
As reported by many traditionists, the whole of this Surah was revealed at Mecca, and from the very beginning formed part of the Muslim Prayer. The Surah has been referred to in the Quranic verse, We have indeed given thee the seven oft-repeated verses and the great Quran (15:88), which was admittedly revealed at Mecca. According to some reports, the Surah was also revealed a second time at Medina. The time of its first revelation, however, may be placed very early in the Prophet's ministry.

Names of the Siirah and their Significance
The best-known title of this short Surah, i.e., Fatihat al-Kitab, (Opening Chapter of the Book) is reported on the authority of several reliable traditionists (Tirmidhi & Muslim). The title was later abbreviated into Surah Al-Fatihah, or simply Al-Fatihah. The Surah is known by quite a number of names, the following ten are more authentic, viz., Al-Fatihah, Al-Salat, Al-Hamd, Umm al-Qur'an, Al-Quran al-'Azim, Al-Sab 'al-Mathani, Umm al-Kitab, Al-Shifa', Al-Ruqyah and Al-Kanz. These names throw a flood of light upon the extensive import of the Surah.

The name Fatihat al-Kitab (Opening Chapter of the Book) signifies that the Surah having been placed in the beginning serves as a key to the whole subject-matter of the Qur'an. Al-Salat (The Prayer) signifies that it forms a complete and perfect prayer and constitutes an integral part of the institutional Prayers of Islam. Al-Hamd (The Praise) signifies that the Surah brings to light the lofty purpose of man's creation and teaches that the relation of God to man is one of grace and mercy. Umm al-Qur’an (Mother of the Qur'an) signifies that the Surah forms an epitome of the whole of the Qur'an, containing in a nutshell all the knowledge that has a bearing on man's moral and spiritual development. Al-Qur'an al-'Azim (The Great Qur'an) signifies that although the Surah is known as Umm al-Kitab and Umm al-Qur’an, it nevertheless forms part of the Holy Book and is not separate from it, as mistakenly considered by some. Al-Sab 'al-Mathani (The
Oft-repeated Seven Verses) signifies that the seven short verses of the Chapter virtually fulfil all the spiritual needs of man. It also signifies that the Chapter must be repeated in every Rak'at of Prayer. Umm al-Kitab (Mother of the Book) signifies that the prayer contained in the Chapter was the cause of the revelation of the Quranic Dispensation. Al-Shifa' (The Cure) signifies that it provides remedy for all the legitimate doubts and misgivings of man. Al-Ruqyah (The Charm) signifies that it is not only a prayer to ward off disease but also provides protection against Satan and his followers, and strengthens the heart of man against them. Al-Kanz (The Treasure) signifies that the Surah is an inexhaustible storehouse of knowledge.

Al-Fatihah Referred to in a Prophecy of the New Testament
The best-known name of the Surah, however, is Al-Fatihah. It is interesting to note that this very name occurs in a prophecy of the New Testament: "I saw another mighty angel come down from heaven ... and he had in his hand a little book open: and he set his right foot upon the sea and his left foot on the earth" (Rev. 10:1,2). The Hebrew word for 'open' is Fatoah which is the same as the Arabic word Fatihah. Again, "And when he (the angel) had cried, seven thunders uttered their voices" (Rev. 10:3, 4). "The seven thunders" represent the seven verses of this Chapter. Christian scholars say that the prophecy refers to the second advent of Jesus Christ, and this has been established by actual facts. The Holy Founder of the Ahmadiyya Movement, Hadrat Mirza Ghulam Ahmad, in whose person the prophecy relating to the second advent of Jesus has been fulfilled, wrote commentaries on this Chapter and deduced arguments of the truth of his claim from its contents and always used it as a model prayer. He deduced from its seven short verses Divine realities and eternal verities, which were not known before. It was as if the Chapter had been a sealed book until its treasures were laid bare by Hadrat Ahmad. Thus was fulfilled the prophecy contained in Rev. 10:4: "And when the seven thunders had uttered their voices, I was about to write and I heard a voice from heaven saying unto me, "Seal up those things which the seven thunders uttered and write them not." The prophecy referred to the fact that Fatoah or Al-Fatihah would, for a time, remain a closed book, but that a time would come when treasures of spiritual knowledge contained in it would be laid bare. This was done by Hadrat Ahmad.

Connection With the Rest of the Qur'an
The Surah forms, as it were, an introduction to the Qur'an. It is, in fact, the Qur'an in miniature. Thus at the very beginning of his study, the reader becomes familiar in broad outline with the subjects he should expect to find in the Holy Book. The Holy Prophet is reported to have said that Surah AI-Fatihah is the most important Chapter of the Qur'an (Bukhari).

Subject-Matter
The Surah contains the essence of the entire Quranic teaching. It comprises, in outline, all the subjects dealt with at length in the body of the Qur'an. It starts with a description of the fundamental attributes of God, which form the pivot round which all the other Divine attributes revolve, and the basis of the working of the universe and of the relation between God and man. The four principal Divine attributes, Rabb (Creator, Sustainer and Developer), Rahman (Gracious), Rahim (Merciful) and Maliki Yaum al-Din (Master of the Day of Judgment) signify that after having created man, God endowed him with the best natural capabilities and provided the means and material needed for his physical, social, moral and spiritual development. Further, He made a provision that man's strivings and endeavours should be amply rewarded. The Surah goes on to say that man has been created for 'Ibadah, i.e., the worship of God and the attainment of His nearness and that he constantly needs His help for the fulfilment of this supreme object. The mention of the four Divine attributes is followed by a comprehensive prayer in which all the urges of the human soul find full expression. The prayer teaches that man should always seek and invoke the assistance of God that He may provide him with the means required for success in this life and in the life to come. But as man is apt to derive strength and inspiration from the good example of those noble and great souls of the past, who achieved the object of their life, he is taught to pray that like them God should open up for him also avenues of unlimited moral and spiritual progress. Finally, the prayer contains a warning lest after having been led to the right path he should stray away from it, lose sight of his goal and become estranged from his Creator. He is taught to remain always on his guard and constantly to seek God's protection against any possible estrangement from Him. This is the subject, which is put in a nutshell in Al-Fatihah and this is the subject with which the Qur'an deals fully and comprehensively, citing numerous examples for the guidance of the reader.

Believers are enjoined that before reading the Qur'an they should solicit God's protection against Satan: When thou recitest the Qur'an, seek refuge with Allah from Satan, the rejected (16:99). Now, refuge or protection implies; (1) that no evil should befall us; (2) that no good should escape us; and (3) that after we have attained goodness, we may not again relapse into evil. The prescribed words of the prayer are: "I seek refuge with Allah from Satan, the rejected," which must precede every recitation of the Qur'an. A Chapter of the Qur'an-and there are 114 of them-is called a Surah. This word, rendered into English as 'Chapter,' means, (1) rank and eminence; (2) a mark or sign; (3) an elevated and beautiful edifice; and (4) something full and complete (Aqrab & Qurtubi). The Chapters of the Qur'an are called Surahs because (a) one is exalted in rank by reading them and attains to eminence through them; (b) they serve as marks for the beginning and the end of the different subjects dealt with in the Qur'an; (c) they are each
like a noble spiritual edifice and (d) each one of them contains a complete theme. The name Surah for such a division has been used in the Qur'an itself (2:24 & 24:2). It has been used in the Hadith also. Says the Holy Prophet: "Just now a Surah has been revealed to me and it runs as follows" (Muslim). From this it is clear that the name Surah for a division of the Qur'an has been in use from the very beginning of Islam and is not a later innovation.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1. In[1] the name[2] of Allah[3], the Gracious, the Merciful[4].

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
2. All[5] praise[5A] belongs to Allah, Lord[6] of all the worlds[6A],

الرَّحْمَنِ الرَّحِيمِ
3. The Gracious, the Merciful[7],

مَالِكِ يَوْمِ الدِّينِ
4. Master [8] of the Day[9] of Judgment[10].

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
5. Thee alone do we worship[11] and Thee alone do we implore for help[12].

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
6. Guide us in the straight path[13] —

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ
7. The path of those on whom Thou hast bestowed Thy blessings[14], those who have not incurred Thy displeasure, and those who have not gone astray[15].

1.  Ba' is a particle used to convey a number of meanings, the one more applicable here being 'with.' The compound word Bism, therefore, would mean 'with the name of.' According to Arab usage, the words Iqra' or Aqra'u or Naqra'u or Ishra' or Ashra'u or Nashra'u would be taken to be understood before Bismillah which expression would thus mean, 'begin with the name of Allah' or 'recite with the name of Allah,' or 'I or we begin with the name of Allah,' or 'I or we recite with the name of Allah.' In the translation the expression Bismillah has been rendered as 'in the name of Allah' which is a more familiar form (Lane).

2.  Ism means, a name or attribute (Aqrab). Here it is used in both senses. It refers to Allah which is the substantive name of God; and to Al-Rahman (The Gracious) and Al-Rahim (The Merciful) which are His attributive names.

3.  Allah is the name of the Supreme Being Who is the Sole Possessor of all perfect attributes and is completely free from all conceivable defects. In the Arabic language, the word Allah is never used for any other thing or being. No other language has a distinctive or proper name for the Supreme Being. The names found in other languages are all attributive or descriptive and are often used in the plural, but the word "Allah” is never used in the plural number. It is a simple substantive, not derived and is never used as a qualifying word. In the absence of a parallel word in the English language, the original name "Allah" has been retained throughout the Translation. This view is corroborated by eminent authorities of the Arabic language. "Allah," according to the most correct of the opinions respecting it, is a proper name, applied to the Being Who exists necessarily by Himself, comprising all the attributes of perfection, the al being inseparable from it (Lane).

4. Al-Rahman (The Gracious) and Al-Rahim (The Merciful) are both derived from the same root Rahima meaning, he showed mercy; he was kind and good; he forgave. The word Rahmah combines the idea of Riqqah; i.e.; 'tenderness' and Ihsan; i.e., 'goodness' (Mufradat). Al-Rahman is in the measure of Fa'lan and Al-Rahim in the measure of Fa'il. According to the rules of the Arabic language, the larger the number of letters added to the root-word, the more extensive or more intensive does the meaning become (Kashshaf). The measure of Fa'lan conveys the idea of fullness and extensiveness, while the measure of Fa'il denotes the idea of repetition and giving liberal reward to those who deserve it (Muhit). Thus, whereas the word Al-Rahman would denote "mercy comprehending the entire universe," the word Al-Rahim would denote "mercy limited in its scope but repeatedly shown."

In view of the above meanings Al-Rahman is One Who shows mercy gratuitously and extensively to all creation without regard to effort or work, and Al-Rahim is One Who shows mercy in response to, and as a result of, the actions of man but shows it liberally and repeatedly. The former is applicable to God only, while the latter is applied to man also. The former extends not only to believers and disbelievers but also to the whole creation; the latter applies mostly to believers. According to a saying of the Holy Prophet, the former attribute generally pertains to this life, while the latter attribute generally pertains to the life to come (Muhit), meaning that as this world is mostly the world of actions and the next world is the world where actions will be particularly rewarded, God's attribute Al-Rahman provides man with material for his works in this life, and His attribute Al-Rahim brings about results in the life to come. All things that we need and on which our life depends are purely a Divine favour and are provided for us before we do anything to deserve them or even before we are born, while the blessings in store for us in the life to come will be given to us as a reward of our actions. This shows that Al-Rahman is the Bestower of gifts, which precede our birth; while Al-Rahim is the Giver of blessings which follow our deeds as their reward.

Bismillah al-Rahman al-Rahim is the first verse of every Chapter of the Qur'an except Al-Bara'ah which, however, is not an independent Chapter but a continuation of the Chapter Al-Anfal. There is a saying, reported by Ibn 'Abbas, to the effect that whenever any new Surah was revealed, Bismillah was the first verse to be revealed, and without Bismillah the Holy Prophet did not know that a new Surah had begun (Dawud). This saying shows that (1) the verse Bismillah is a part of the Qur'an and not something supernumerary; and (2) that the Chapter Bara'ah is not an independent Chapter. It also refutes the belief expressed by some that Bismillah forms a part only of Surah Al-Fatihah and not of all the Quranic Chapters. The Holy Prophet is reported to have further said that the verse Bismillah is a part of all the Quranic Chapters (Bukhari & Qutni). Its place in the beginning of every Chapter has the following significance:

The Qur'an is a treasure of Divine knowledge to which access cannot be had without the special favour of God: None shall touch it but the purifed (56:80). Thus Bismillah has been placed at the beginning of every Chapter to remind a Muslim that in order to have access to, and benefit by, the treasures of Divine knowledge, contained in the Qur'an, he should not only approach it with a pure heart but should also constantly invoke the help of God. The verse Bismillah also serves another important purpose. It is a key to the meaning of each individual Chapter, as all questions affecting moral and spiritual matters are related in one way or the other to the fundamental Divine attributes Rahmaniyyah (grace) and Rahimiyyah (mercy).

Thus each Chapter, in fact, forms a detailed exposition of some aspects of the Divine attributes mentioned in the verse. It is contended that the formula Bismillah was borrowed from earlier
Scriptures. Whereas Sale says that it was borrowed from Zend-Avesta, Rodwell is of the
opinion that the pre-Islamic Arabs borrowed it from the Jews and subsequently it became
incorporated in the Qur'an. Both these views are obviously wrong.

First, it has never been claimed by Muslims that the formula in this or similar form was not known before the revelation of the Qur'an. Secondly, it is wrong to argue that because the formula, in an identical or a similar form, was sometimes used by pre-Islamic Arabs even before it was revealed in the Qur'an; it could not be of Divine origin. As a matter of fact, the Qur'an itself states that Solomon used the formula in his letter to the Queen of Sheba (27:31). What Muslims claim-and this claim has never been refuted-is that the Qur'an was the first revealed Scripture to use it in the way it did. It is also wrong to say that the formula was in vogue among pre-Islamic Arabs, for it is a known fact that the Arabs had an aversion for the use of the name Al-Rahman for God. Again, if such formulae were known before, it only corroborates the truth of the Quranic teaching that there has not been a people to whom a Teacher has not been sent (35:25) and that the Qur'an is a repository of all permanent truths contained in the previous revealed Books (985). It adds much more, of course, and whatever it takes over, it improves in form or use or in both.

5.  In Arabic al corresponds to the definite article "the" in English. It is used to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection,
which is also an aspect of comprehensiveness, inasmuch as it includes all degrees and grades. It is also used to indicate something which has already been mentioned, or a concept of which is present in the mind.

5A.  In Arabic two words Madh and Hamd are used in the sense of praise and thankfulness; but whereas Madh may be false; Hamd is always true. Again Madh may be used about such acts of goodness over which the doer has no control, but Hamd is used only with respect to such acts as are volitional (Mufradat). Hamd also implies admiration, magnifying and honouring of the object of praise; and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Hamd is the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God.

6.  The verb Rabba means, he administered the affair; he increased, developed, improved and completed the matter; he sustained and looked after. Thus Rabb means, (a) Lord, Master, Creator; (b) One Who sustains and develops; (c) One Who brings to perfection by degrees (Mufradat & Lane). When used in combination with another word, it may be used for persons or beings other than God.

6A.  Al-'Alamin is the plural of al-'alam from the root 'Ilm meaning 'to know.' The word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). It is applied not only to all kinds of the created beings or things but also to their classes collectively, so that one says 'AIam al-Ins, i.e., the world of mankind, or 'alam al-Hayawan i.e., the animal kingdom. The word al 'Alamin is not used to denote rational beings-men and angels-only. The Qur'an applies it to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense (2:123). Here it is used in its widest sense and signifies 'all that is besides Allah,' i.e., animate and inanimate things including heavenly bodies-the sun, the moon, the stars, etc.

The expression "All praise belongs to Allah alone" is much wider and deeper in significance than "I praise Allah," because man can praise God only according to his knowledge, but the clause "all praise belongs to Allah" comprises not only the praise which man knows, but also the praise which he does not know. God is worthy of praise at all times, independently of man's imperfect knowledge or realization. Moreover, the word al-Hamd is an infinitive and as such can be interpreted both as a subject and as an object. Interpreted as a subject, al-Hamdu Lillahi means, God alone has the right to bestow true praise. Interpreted as an object, it signifies that all true praise and every kind of praise in its perfection is due to God alone. For the particle al see 5.

The verse points to the law of evolution in the world, viz., that all things undergo development and that this development is progressive and is brought about in stages, Rabb being One Who makes things grow and develop by stages. It also points out that the principle of evolution is not inconsistent with belief in God. But the process of evolution referred to here is not identical with the Theory of Evolution as generally understood. The words have been used in a general sense. Further, the verse points to the fact that man has been created for unlimited progress, because the expression Rabb al-'Alamin implies that God develops everything from a lower to a higher stage and this is possible only if after every stage there is another stage in a never-ending process.

7.  In the expression Bismillah the attributes Al-Rahman and Al-Rahim serve as a key to the meaning of the whole Surah. Their mention here serves an additional purpose. They are used here as a link between the attribute Rabb al-'alamin and Malik Yaum al-Din.

8.  Malik means, master, or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).

9.  Yaum means, time absolutely; day from sunrise to sunset; present time (Aqrab).

10. Din means. recompense or requital; judgment or reckoning: dominion or government: obedience; religion, etc. (Lane).

The four attributes of God, viz., "Lord of all the worlds," "Gracious," "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests. The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man.

The attribute Rabb al-'Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Al-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material; required for his moral and spiritual advance. And when man has made proper use of the means thus granted to him, the attribute Al-Rahim begins to operate to reward his works. Last of all; the attribute Malik Yaum al-Din (Master of the Day of Judgment) produces the final and collective results of man's labours; and the process finds consummation. Though the last and perfect reckoning will take place on the Day of Judgment, the process of requital is going on even in this life with this difference that in this life human actions are often judged and rewarded by other men, kings, rulers, etc.; and there is, therefore, always the possibility of error.

On the Day of Judgment, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, no undue rewards. The use of the word "Master" is also intended to point to the fact that God is not like a judge who is bound to give his judgment strictly in accordance with a prescribed law. Being Master, He can forgive and show mercy wherever and in whatever manner He may like. Taking Din as meaning 'religion' the words "Master of the time of religion" would signify that when a true religion is revealed, mankind witnesses an extraordinary manifestation of Divine power and decrees and when it declines, it looks as if the universe is running mechanically without control or regulation by a Creator and Master.

11. 'Ibadah signifies, complete and utmost humility, submissiveness, obedience and service. It also implies belief in God's Unity and declaration of it. The word also signifies, the acceptance of the impress of a thing. In this sense 'Ibadah would mean, receiving the impress of Divine attributes and imbibing and reflecting them in one's own person.

12. The words, Thee alone do we worship, have been placed before the words, Thee alone do we implore for help to signify that after man becomes aware of God's great attributes, hisfirst impulse is to worship Him. The idea of invoking God's help comes after the impulse toworship. Man wishes to worship God but he finds that for doing so he needs God's help. Theuse of the plural number in the verse directs attention to two very important points; (a) thatman is not alone in this world but is part and parcel of the society that surrounds him. Heshould, therefore, seek not to go alone but to carry others also with him on the path of God;(b) as long as man does not reform his environment, he is not safe.

It is worthy of note that God is spoken of in the first four verses in the third person, but in this verse He is suddenly addressed in the second person. The contemplation of the four Divine attributes creates in man such an irresistible longing for seeing his Creator and such an intense desire to offer his whole hearted devotion to Him that, in order to satisfy this longing of the soul, the third person used in the first four verses has been changed into the second in the present verse.

13. The prayer covers the entire field of man's needs -material and spiritual, present and future. The believer prays for being shown the straight path-the shortest path. Sometimes a man is shown the right and straight path but is not led up to it, or; if he is led up to it, he fails to stick to it and follow it to the end. The prayer requires a believer not to be satisfied with only being shown a path, or even with being led up to it, but ever to go on following it till he reaches the destination, this being the significance of Hidayah which means, to show the right path (90:11), to lead to the right path (29:70) and to make one follow the right path (7:44); (Mufradat & Baqa'). In fact, man needs God's help at every step and at every moment, and it is imperative that he should ever be offering to God the supplication embodied in the verse. Constant praying; therefore, is necessary. As long as we have requirements unfulfilled and needs unsatisfied and goals unattained, we stand in need of prayer.

14. A true believer is not satisfied with only being guided to the right path or with doing certain acts of righteousness. He sets his goal much higher and tries to attain a position in which God begins to bestow His special favours upon His servants. He looks up to the examples of Divine favours bestowed upon God's Elect and receives encouragement from them. He does not stop even there, but strives hard and prays to be included among God's "Favoured Ones" and to become one of them. These "Favoured Ones" have been mentioned in 4:70. The prayer is general and not for any particular favour. The believer implores God to bestow the highest spiritual favour upon him and it rests with God to confer upon him the favour which He deems fit and which the believer deserves.

15. Surah Al-Fatihah reveals a beautiful order in the arrangement of its words and sentences. It is divided into two halves. The first half pertains to God, the second to man, and the different parts of each portion correspond to one another in a remarkable manner. Corresponding to the name "Allah" which stands for the Being possessing all noble attributes in the first half, we have the words, Thee alone do we worship, in the second half. As soon as the devotee thinks of God as being free from all defects and possessing all perfect attributes, the cry, Thee alone do we worship, spontaneously rises from the depths of his heart. And corresponding to the attribute "Lord of all the worlds" are the words, Thee alone do we implore for help, in the second part.

When a Muslim knows God to be the Creator and Sustainer of all the worlds and the Source of all development, he at once takes shelter in Him, saying, Thee alone do we implore for help. Then, corresponding to the attribute Al-Rahman, i.e., the Giver of innumerable blessings and the Liberal Provider of our needs, occur the words, Guide us in the straight path, in the second; for the greatest of the blessings provided for man is guidance which God provides for him by sending revelation through His Messengers. Corresponding to the attribute Al-Rahim i.e., the Giver of the best rewards for man's works in the first part, we have the words, The path of those on whom Thou hast bestowed Thy favours, in the second, for it is Al-Rahim Who bestows merited blessings on His favoured servants. Again, corresponding to "Master of the Day of Judgment" we have, Those who have not incurred Thy displeasure, and those who have not gone astray.  When man thinks of giving an account of his deeds, he dreads failure; so, pondering over the attribute, Master of the Day of Judgment, he begins to pray to God to be saved from His displeasure and from straying away from the right path.

Another special feature of the prayer contained in this Surah is that it appeals to the inner instincts of man in a perfectly natural manner. There are two fundamental motives in human nature which prompt submission, viz., love and fear. Some people are touched by love, while others are moved by fear. The motive of love is certainly nobler but there may be-indeed there are-men to whom love makes no appeal. They only submit through fear. In Al-Fatihah an appeal has been made to both these human motives. First come those attributes of God which inspire love; "the Creator and Sustainer of the world," "the Gracious" and "the Merciful." Then in their wake, as it were, follows the attribute, "Master of the Day of Judgment," which reminds man that if he does not mend his ways and does not respond to love, he should be prepared to render account of his deeds before God. Thus the motive of fear is brought into play side by side with that of love. But as God's mercy far excels His anger, even this attribute which is the only fundamental attribute designed to evoke fear, has not been left without a reference to mercy. In fact, here too God's mercy transcends His anger, for it is implicit in this attribute that we are not appearing before a Judge but before a Master Who has the power to forgive and Who will punish only where punishment is absolutely necessary.

In short, Al-Fatihah is a wonderful storehouse of spiritual knowledge. It is a short Chapter of seven brief verses; but it is a veritable mine of knowledge and wisdom. Aptly called "Mother of the Book," it is the very essence of the Qur'an. Beginning with the name of Allah, the Fountain-head of all blessings, the Chapter goes on to narrate the four fundamental attributes of God; i.e., ( 1 ) The Creator and Sustainer of the world; (2) The Gracious, Who provides for all the requirements of man even before he is born and without any effort on his part for them; (3) The Merciful, Who determines the best possible results of man's labour and Who rewards him most liberally; and (4) Master of the Day of Judgment before Whom all will have to give an account of their actions, Who will punish the wicked but will not treat His creatures as a mere judge but as a master, tempering justice with mercy, and Who is eager to forgive whenever forgiveness is calculated to bring about good results. This is the portrait of the God of Islam as given in the very beginning of the Qur'an-a God Whose power and dominion know no bounds and Whose mercy and beneficence have no limitations. Then comes the declaration by man that, his God being the Possessor of such lofty attributes, he is ready, nay eager, to worship Him and throw himself at His feet in complete submission; but God knows that man is weak and liable to err. so mercifully He exhorts His servant to seek His help at every step in his onward march and for every need that may confront him. Finally, comes a prayer-comprehensive and far-reaching-a prayer in which man supplicates his Maker to lead him to the straight path in all matters, spiritual or temporal, whether relating to his present or future needs. He prays to God that he may not only successfully stand all trials but. like His "Chosen Ones." do so with credit and become the recipient of His most bounteous favours; that he may for ever go on treading the straight path, pressing on nearer and yet nearer to his Lord and Master without stumbling on the way, as did many of those who have gone before. This is the theme of the Opening Chapter of the Qur'an which is constantly repeated, in one form or another, in the main body of the Holy Book.