Surah Fatiha

Verse	Etymology	Exegesis	Bible Cross-References	Parallels in Ancient Literature
(1:1) بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ বিসমিল্লাহির রাহমানির রাহীম। In the name of Allah, the Most Compassionate, the Most Merciful.	• بِسْمِ (bi-smi): Root س-م-و (s-m-w) "to be high/elevated" - Pre-Islamic: Used in invocational formulae (bi-smi-ka allāhumma) - Cognates: Heb. שֵׁם (šēm), Syr. ܫܡܐ (šmā), Akk. šumu • ٱللَّه (Allāh): Contraction of al-ilāh "the deity" - Pre-Islamic: Attested in Safaitic inscriptions as ʾlh/ʾllh - Cognates: Heb. אֱלוֹהַּ (ʾelōah), Aram. אֱלָהָא (ʾelāhā), Syr. ܐܠܗܐ (ʾalāhā) • ٱلرَّحْمَـٰن (ar-Raḥmān): Root ر-ح-م (r-ḥ-m) "womb/mercy" - Pre-Islamic: South Arabian rḥmnn; Palmyrene rḥmnʾ - Form: faʿlān intensive pattern • ٱلرَّحِيم (ar-Raḥīm): Same root ر-ح-م - Form: faʿīl pattern (active participle emphasis)	Asbāb al-Nuzūl: No specific occasion; considered part of Qurʾānic opening formula. Early Exegesis: - Mujāhid (d. 722): Distinguishes al-Raḥmān as exclusive divine name, al-Raḥīm as attribute - Muqātil b. Sulaymān: "Al-Raḥmān encompasses mercy for all creation, al-Raḥīm specifically for believers" - al-Ṭabarī: Cites Ibn ʿAbbās via ʿIkrimah: "Al-Raḥmān is gentler than al-Raḥīm" Classical Interpretations: - al-Zamakhsharī: Emphasizes rhetorical gradation from general (Raḥmān) to specific (Raḥīm) - al-Rāzī: 113 verses begin with basmalah; philosophical analysis of divine names - Ibn Kathīr: Reports dispute whether basmalah is Qurʾānic verse or separator Consensus: Majority consider it part of al-Fātiḥah except Mālikī school	Old Testament: - "In the beginning God created" (Genesis 1:1) - "The LORD is gracious and merciful" (Psalms 145:8) - "In the name of God, Amen" (1 Kings 1:36) New Testament: - "Grace, mercy and peace from God the Father" (1 Timothy 1:2) - "In the name of the Father" (Matthew 28:19) Dead Sea Scrolls: - 1QS 1:1 "From the God of Knowledge comes all" Gnostic Texts: - Gospel of Truth: "The merciful, the compassionate Father"	Ancient Near Eastern: - Akkadian: "ina šum DN" (in the name of deity) formula - Ugaritic: rḥm epithets for El South Arabian: - Ḥimyarite inscriptions: "b-sm rḥmnn" (in the name of Raḥmānān) Jewish: - Talmud Berakhot 9:5: "All benedictions begin with 'Blessed'" - Targum: רַחֲמָנָא (raḥămānā) for God Zoroastrian: - Avesta: "In the name of Ahura Mazda" Syriac Christian: - Ephrem: ܒܫܡ ܐܒܐ "In the name of the Father"
(1:2) ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ আল্-হামদু লিল্লাহি রাব্বিল্-আলামীন। All praise belongs to Allah, Lord-Sustainer of all realms.	• ٱلْحَمْدُ (al-ḥamd): Root ح-م-د (ḥ-m-d) "to praise" - Pre-Islamic poetry: Labīd uses ḥamd for praise - Cognates: Heb. חָמַד (ḥāmad) "to desire", Syr. ܚܡܕ - Form: maṣdar (verbal noun) • رَبّ (rabb): Root ر-ب-ب (r-b-b) "to nurture/sustain" - Pre-Islamic: "master, lord" (rabb al-bayt) - Cognates: Heb. רַב (rav), Akk. rabû "great" • ٱلْعَـٰلَمِينَ (al-ʿālamīn): Root ع-ل-م (ʿ-l-m) "to know/mark" - Plural of عَالَم (ʿālam) "world/realm" - Etymology: "that by which something is known"	Asbāb al-Nuzūl: Opening of first complete revelation of al-Fātiḥah in Mecca. Early Exegesis: - Muqātil: "Al-ḥamd is شُكر (shukr/gratitude) specific to Allah" - Mujāhid: "ʿĀlamīn includes all creation: jinn, humans, animals" - Ibn Jurayj: Reports from ʿAtāʾ: "Seven heavens, seven earths and what's between" al-Ṭabarī: Extensive discussion on ḥamd vs. shukr via Ibn ʿAbbās chain; ḥamd is broader than shukr Classical Views: - al-Zamakhsharī: Definite article in al-ḥamd indicates all praise categories belong to Allah - al-Rāzī: Philosophical proof that perfect praise necessitates divine perfection - al-Qurṭubī: Legal ruling that beginning acts with ḥamdala is mandūb (recommended) - al-Bayḍāwī: Rabb implies three aspects: ownership (milk), sovereignty (mulk), management (tadbīr)	Old Testament: - "Praise the LORD, all nations" (Psalm 117:1) - "The earth is the LORD's and all it contains" (Psalm 24:1) - "Lord of hosts" (Isaiah 1:9) New Testament: - "To God be the glory forever" (Romans 11:36) - "The God and Father of our Lord" (2 Corinthians 1:3) Apocrypha: - Tobit 13:1 "Blessed be God who lives forever" DSS: - 1QH 10:20 "Blessed be the Lord, creator of all"	Akkadian: - Enuma Elish: "Let us praise Marduk, lord of all" Egyptian: - Pyramid Texts: "Praise to Re, lord of heaven" Jewish: - Mishnah Berakhot 1:4: "Blessed are You, Lord of the Universe" - Kaddish: "Magnified be His great name" Zoroastrian: - Yasna 1.1: "I praise Ahura Mazda, creator of all" Greek Philosophy: - Cleanthes' Hymn to Zeus: "Most glorious of immortals, many-named, all-powerful" Mandaean: - "Praised be the Life, the Lord of all worlds"
(1:3) ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ আর্-রাহমানির রাহীম। The Most Compassionate, the Most Merciful.	• Same roots as v.1 - Both from ر-ح-م (r-ḥ-m) - al-Raḥmān: faʿlān pattern (intensive) - al-Raḥīm: faʿīl pattern (permanent quality) - South Arabian parallel: rḥmnn w-rḥm	Early Exegesis: - Muqātil: "Repetition emphasizes centrality of divine mercy" - Sufyān al-Thawrī: "Al-Raḥmān cannot be applied to creation" al-Ṭabarī: Cites controversy whether al-Raḥmān was known to pre-Islamic Arabs; refutes using poetry of al-Aʿshā Classical Interpretations: - al-Zamakhsharī: Rhetorical taṣdīr (fronting) of mercy attributes before sovereignty - al-Rāzī: Repetition indicates mercy encompasses both creation (ijād) and sustenance (imdād) - Ibn Kathīr: Majority view repetition as emphasis (taʾkīd) - al-Bayḍāwī: Indicates general mercy (Raḥmān) in creation, special mercy (Raḥīm) in guidance	Old Testament: - "The LORD, the LORD, compassionate and gracious" (Exodus 34:6) - "His mercy endures forever" (Psalm 136) Deuterocanonical: - Sirach 2:11 "For the Lord is compassionate and merciful" Rabbinic: - Sifre Deuteronomy: Thirteen attributes of mercy	Jewish Liturgy: - Daily Amidah: "Ha-El ha-Rachum v'Chanun" Syriac: - Jacob of Serugh: "O Merciful One whose door is open" Mesopotamian: - Babylonian prayers: "Merciful Marduk" Hermetic: - CH 1.31: "God is good and merciful"
(1:4) مَـٰلِكِ يَوْمِ ٱلدِّينِ মালিকি ইয়াওমিদ্-দীন। Master of the Day of Recompense.	• مَـٰلِك/مَلِك (mālik/malik): Root م-ل-ك (m-l-k) "to possess/rule" - Qirāʾāt variation: مَلِك (king) vs. مَـٰلِك (owner) - Cognates: Heb. מֶלֶךְ (melekh), Aram. מַלְכָּא (malkā) • يَوْم (yawm): Common Semitic - Cognates: Heb. יוֹם (yôm), Akk. ūmu • ٱلدِّين (ad-dīn): Root د-ي-ن (d-y-n) "recompense/religion" - Pre-Islamic: "custom, judgment" - Cognates: Heb. דִּין (dîn) "judgment"	Qirāʾāt: ʿĀṣim/Kisāʾī read مَـٰلِك; others مَلِك Early Exegesis: - Muqātil: "Day when no soul possesses anything for another" - Mujāhid: Yawm ad-dīn is "Day of Reckoning (ḥisāb)" al-Ṭabarī: Extensive debate on mālik vs. malik reading; prefers mālik based on ḥadīth qudsī "I am the King of the Day of Judgment" Classical Views: - al-Zamakhsharī: Mālik emphasizes complete ownership; malik emphasizes authority - al-Rāzī: Day specified because divine sovereignty most manifest then - Ibn Kathīr: Both readings are mutawātir; meaning overlaps - al-Qurṭubī: Twenty opinions on why "Day" is specified	Old Testament: - "The day of the LORD" (Joel 2:31) - "God will judge the righteous and the wicked" (Ecclesiastes 3:17) - "The Ancient of Days" (Daniel 7:9) New Testament: - "The day of judgment" (Matthew 10:15) - "King of kings and Lord of lords" (Revelation 19:16) Pseudepigrapha: - 1 Enoch 1:9 "The day of the great judgment"	Zoroastrian: - Yasna 48.4: "Master of the day of retribution" - Bundahišn: frašegird (final renovation) Egyptian: - Book of Dead: "Osiris, lord of eternity" Mesopotamian: - Shamash as judge of dead Jewish Apocalyptic: - 4 Ezra: "Day of judgment" Mandaean: - "Day of Selection" (yuma d-bhira)
(1:5) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ইয়্যাকা না'বুদু ওয়া ইয়্যাকা নাসতা'ঈন। You alone we worship, and You alone we seek help from.	• إِيَّاكَ (iyyāka): Accusative pronoun - Fronted for exclusivity (ḥaṣr) - Etymology: Strengthened form of -ka suffix • نَعْبُدُ (naʿbudu): Root ع-ب-د (ʿ-b-d) "to serve" - Pre-Islamic: ʿabd "servant/slave" - Cognates: Heb. עָבַד (ʿāḇaḏ), Aram. עְבַד • نَسْتَعِينُ (nastaʿīnu): Root ع-و-ن (ʿ-w-n) "to help" - Form X: seeking help - Cognates: Heb. עָזַר (ʿāzar) "help"	Early Exegesis: - Muqātil: Shift to direct address (iltifāt) indicates intimacy after praise - Ibn Jurayj: "We single You out in worship and seeking aid" al-Ṭabarī: Grammatical analysis of iyyāka fronting via Sībawayhi's principle; indicates exclusivity (ikhtiṣāṣ) Classical Interpretations: - al-Zamakhsharī: Rhetorical shift from 3rd to 2nd person (iltifāt); fronting creates ḥaṣr - al-Rāzī: ʿIbādah encompasses all acts of obedience; istiʿānah acknowledges human dependence - Ibn Kathīr: Order significant - worship before seeking help - al-Bayḍāwī: Plural "we" indicates communal worship Theological Debate: Muʿtazila vs. Ashʿarī on human agency in worship	Old Testament: - "You shall worship the LORD your God, and Him only shall you serve" (Deuteronomy 6:13) - "My help comes from the LORD" (Psalm 121:2) New Testament: - "You shall worship the Lord your God and him only shall you serve" (Matthew 4:10) - "My grace is sufficient for you" (2 Corinthians 12:9) DSS: - 1QS 10:5 "To You alone I direct my steps"	Mesopotamian: - Prayers: "You alone I serve, grant me aid" Jewish Prayer: - Aleinu: "To You alone we bow" - Shema: "The LORD alone" Zoroastrian: - Yasna 28.2: "You alone we worship" Greek Religion: - Cleanthes: "Zeus, source of nature, you I address" Hermetic: - CH XIII: "You alone are all things"
(1:6) ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ ইহ্দিনাস্-সিরা-তাল মুসতাক্বীম। Guide us to the straight path.	• ٱهْدِنَا (ihdinā): Root ه-د-ي (h-d-y) "to guide" - Pre-Islamic: hadā "to lead/guide camels" - Cognates: OSA h-d-y, Sab. hdy • ٱلصِّرَٰط (aṣ-ṣirāṭ): Loanword - From Latin strata via Aramaic - Or from Arab. root ص-ر-ط "to swallow" • ٱلْمُسْتَقِيم (al-mustaqīm): Root ق-و-م (q-w-m) "to stand" - Form X participle: "made straight" - Cognates: Heb. קוּם (qûm)	Early Exegesis: - Muqātil: "Ṣirāṭ is Islam; mustaqīm means contains no crookedness" - Mujāhid via Ibn Abī Najīḥ: "The truth (al-ḥaqq)" al-Ṭabarī: Lists interpretations - Islam, Qurʾān, path to Paradise; synthesizes as "path pleasing to Allah" Classical Views: - al-Zamakhsharī: Grammatical note - hidāyah takes ilā when meaning "show the way" - al-Rāzī: Philosophical discussion on types of guidance (dalālah, tawfīq) - Ibn Kathīr: Cites ḥadīth "The straight path is what I and my companions are upon" - al-Qurṭubī: Why believers ask for guidance when already guided - for continuation and increase	Old Testament: - "Lead me in Your truth and teach me" (Psalm 25:5) - "Make straight your paths" (Proverbs 3:6) - "The path of the righteous" (Proverbs 4:18) New Testament: - "I am the way, the truth, and the life" (John 14:6) - "Narrow is the way" (Matthew 7:14) Apocrypha: - Wisdom 5:6 "We strayed from the way of truth"	Zoroastrian: - Chinvat Bridge (straight path to paradise) - Yasna 72.11: "Path of righteousness" Buddhist: - Noble Eightfold Path (sammā-paṭipadā) Jewish: - Derek ha-yashar (straight path) - Mishnah Avot 2:1: "Which is the straight path?" Mandaean: - "Path of kushta (truth)" Egyptian: - Maat: straight path of cosmic order
(1:7) صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ সিরা-তাল্লাযীনা আন'আম্তা আলাইহিম গাইরিল মাগদূবি আলাইহিম ওয়ালাদ্ দোয়াল্লীন। The path of those whom You have blessed, not of those who incurred wrath, nor of those astray.	• أَنْعَمْتَ (anʿamta): Root ن-ع-م (n-ʿ-m) "to bestow favor" - Form IV: causative - Cognates: Heb. נָעַם (nāʿam) "pleasant" • ٱلْمَغْضُوبِ (al-maghḍūb): Root غ-ض-ب (gh-ḍ-b) "anger" - Passive participle - Pre-Islamic: ghaḍab "intense anger" • ٱلضَّآلِّينَ (aḍ-ḍāllīn): Root ض-ل-ل (ḍ-l-l) "to stray" - Active participle plural - Cognates: Heb. תָּעָה (tāʿāh)	Early Exegesis: - Muqātil: "Anʿamta ʿalayhim are prophets and believers" - Mujāhid: Through ʿAbd al-Karīm al-Jazarī - "Maghḍūb are Jews, ḍāllīn are Christians" al-Ṭabarī: Authenticates ḥadīth via Hammām < Simāk < ʿAdī b. Ḥātim: Prophet ﷺ identified them specifically Classical Interpretations: - al-Zamakhsharī: Grammatical - ṣirāṭ is badal (appositive) of previous ṣirāṭ - al-Rāzī: General categories - those who know truth but rebel vs. those ignorant - Ibn Kathīr: Strong authentication of identification ḥadīth through multiple chains - al-Qurṭubī: Legal discussion on saying "āmīn" after; it's sunnah Modern Scholarship: Debate on exclusivist vs. inclusivist reading	Old Testament: - "Blessed is the man who walks not in the counsel of the wicked" (Psalm 1:1) - "Those who forsake the LORD" (Isaiah 1:28) - "My people have gone astray" (Jeremiah 50:6) New Testament: - "Beware of false prophets" (Matthew 7:15) - "The wrath of God" (Romans 1:18) - "They have gone astray" (2 Peter 2:15) DSS: - 1QS 2:2-4 Blessings and curses formula	Jewish Liturgy: - Birkat ha-Minim (against heretics) - "Not like the nations" Zoroastrian: - Yasna 31.20: "Those who follow truth vs. lie" Christian Liturgy: - Via negativa tradition - Didache 6:1 "Two ways" Mandaean: - "Not the path of darkness" Buddhist: - Wrong paths vs. Right Path Mesopotamian Wisdom: - "Path of life" vs. "path of death"