Surah 1. Al-Fathiha- Yusuf Ali Translation
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Supplication to Allah for guidance taught by Allah Himself
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1 | In the name of Allah Most Gracious Most Merciful. 19 | ||
| 2 | Praise be to Allah the Cherisher and Sustainer of the Worlds. 20 | |||
| 3 | Most Gracious Most Merciful. | |||
| 4 | Master of the Day of Judgment. | |||
| 5 | Thee do we worship and Thine aid we seek. 21 | |||
| 6 | Show us the straight way. 22 | |||
| 7 | The way of those on whom Thou hast bestowed Thy Grace Those whose (portion) is not wrath and who go not astray. 23 24 |
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Ayah_translation Comments
Note - 19The Arabic words "Rahman" and "Rahim" translated "Most
Gracious" and "Most Merciful" are both intensive forms
referring to different aspects of God's attribute of
Mercy. The Arabic intensive is more suited to express
God's attributes than the superlative degree in English.
The latter implies a comparison with other beings, or
with other times or places, while there is no being like
unto God, and He is independent of Time and Place. Mercy
may imply pity, long-suffering, patience, and
forgiveness, all of which the sinner needs and God Most
Merciful bestows in abundant measure. But there is a
Mercy that goes before even the need arises, the Grace
which is ever watchful, and flows from God Most Gracious
to all His creatures, protecting the, preserving them,
guiding them, and leading them to clearer light and
higher life. For this reason the attribute Rahman (Most
Gracious) is not applied to any but God, but the
attribute Rahim (Merciful), is a general term, and may
also be applied to Men. To make us contemplate these
boundless gifts of God, the formula: "In the name of God
Most Gracious, Most Merciful": is placed before every
Sura of the Qur-an (except the ninth), and repeated at
the beginning of every act by the Muslim who dedicates
his life to God, and whose hope is in His Mercy.
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Note - 20The Arabic word Rabb, usually translated Lord, has also
the meaning of cherishing, sustaining, bringing to
maturity. God cares for all the worlds He has created.
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Note - 21On realizing in our souls God's love and care, His grace
and mercy, and His power and justice (as Ruler of the Day
of Judgment), the immediate result is that we bend in the
act of worship, and see both our shortcomings and His
all-sufficient power. The emphatic form means that not
only do we reach the position of worshipping God and
asking for His help, but we worship Him alone and ask for
His aid only. For there is none other than He worthy of
our devotion and able to help us. The plural "we"
indicates that we associate ourselves with all who seek
God, thus strengthening ourselves and strengthening them
in a fellowship of faith.
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Note - 22If we translate by the English word "guide," we shall
have to say: "Guide us to and in the straight Way." For
we many be wandering aimlessly, and the first step is to
find the Way; and the second need is to keep in the Way:
our own wisdom may fail in either case. The straight Way
is often the narrow Way, or the steep Way, which many
people shun (xc.11). By the world's perversity the
straight Way is sometimes stigmatized and the crooked Way
praised. How are we to judge? We must ask for God's
guidance. With a little spiritual insight we shall see
which are the people who walk in the light of God's
grace, and which are those that walk in the darkness of
Wrath. This also would help our judgment.
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Note - 23Note that the words relating to Grace are connected
actively with God; those relating to Wrath are
impersonal. In the one case God's Mercy encompasses us
beyond our deserts. In the other case our own actions
are responsible for the Wrath, the negative of Grace,
Peace, or Harmony.
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Note - 24Are there two categories? - those who are in the darkness
of Wrath and those who stray? The first are those who
deliberately break God's law; the second those who stray
out of carelessness or negligence. Both are responsible
for their own acts or omissions. In opposition to both
are the people who are in the light of God's Grace: for
His Grace not only protects them from active wrong (if
they will only submit their will to Him) but also from
straying into paths of temptation or carelessness. The
negative gair should be construed as applying not to the
way, but as describing men protected from two dangers by
God's Grace.
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| 19 | The Arabic words "Rahman" and "Rahim" translated "Most
Gracious" and "Most Merciful" are both intensive forms
referring to different aspects of God's attribute of
Mercy. The Arabic intensive is more suited to express
God's attributes than the superlative degree in English.
The latter implies a comparison with other beings, or
with other times or places, while there is no being like
unto God, and He is independent of Time and Place. Mercy
may imply pity, long-suffering, patience, and
forgiveness, all of which the sinner needs and God Most
Merciful bestows in abundant measure. But there is a
Mercy that goes before even the need arises, the Grace
which is ever watchful, and flows from God Most Gracious
to all His creatures, protecting the, preserving them,
guiding them, and leading them to clearer light and
higher life. For this reason the attribute Rahman (Most
Gracious) is not applied to any but God, but the
attribute Rahim (Merciful), is a general term, and may
also be applied to Men. To make us contemplate these
boundless gifts of God, the formula: "In the name of God
Most Gracious, Most Merciful": is placed before every
Sura of the Qur-an (except the ninth), and repeated at
the beginning of every act by the Muslim who dedicates
his life to God, and whose hope is in His Mercy. |
| 20 | The Arabic word Rabb, usually translated Lord, has also
the meaning of cherishing, sustaining, bringing to
maturity. God cares for all the worlds He has created. |
| 21 | On realizing in our souls God's love and care, His grace
and mercy, and His power and justice (as Ruler of the Day
of Judgment), the immediate result is that we bend in the
act of worship, and see both our shortcomings and His
all-sufficient power. The emphatic form means that not
only do we reach the position of worshipping God and
asking for His help, but we worship Him alone and ask for
His aid only. For there is none other than He worthy of
our devotion and able to help us. The plural "we"
indicates that we associate ourselves with all who seek
God, thus strengthening ourselves and strengthening them
in a fellowship of faith. |
| 22 | If we translate by the English word "guide," we shall
have to say: "Guide us to and in the straight Way." For
we many be wandering aimlessly, and the first step is to
find the Way; and the second need is to keep in the Way:
our own wisdom may fail in either case. The straight Way
is often the narrow Way, or the steep Way, which many
people shun (xc.11). By the world's perversity the
straight Way is sometimes stigmatized and the crooked Way
praised. How are we to judge? We must ask for God's
guidance. With a little spiritual insight we shall see
which are the people who walk in the light of God's
grace, and which are those that walk in the darkness of
Wrath. This also would help our judgment. |
| 23 | Note that the words relating to Grace are connected
actively with God; those relating to Wrath are
impersonal. In the one case God's Mercy encompasses us
beyond our deserts. In the other case our own actions
are responsible for the Wrath, the negative of Grace,
Peace, or Harmony. |
| 24 | Are there two categories? - those who are in the darkness
of Wrath and those who stray? The first are those who
deliberately break God's law; the second those who stray
out of carelessness or negligence. Both are responsible
for their own acts or omissions. In opposition to both
are the people who are in the light of God's Grace: for
His Grace not only protects them from active wrong (if
they will only submit their will to Him) but also from
straying into paths of temptation or carelessness. The
negative gair should be construed as applying not to the
way, but as describing men protected from two dangers by
God's Grace. |
