Sūrah al-Fātiḥah — A Meccan Revelation
Taken From Tafsīr-e-Kabīr, Volume 1
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ
نَحْمَدُهُ وَنُصَلِّي عَلَى رَسُولِهِ الْكَرِيمِ
[In the name of Allāh, the Gracious, the Merciful. We praise Him and invoke blessings upon His Noble Messenger.]
كَلَامُ الله [The Word of God]
The Holy Qur’ān is the only book that can be called the Word of God. Other scriptures, even though they were revealed by God Almighty cannot be called the Word of God because they also include the word of man. Indeed, the only pure Word of God from A to Z — from Bi Ism Allāh [1] to Wa al-Nās[2] — is the Holy Qur’ān.
The Qur’ān has remained perfectly true to its original state from the moment of its revelation through today. Not a word from the Qur’ān has been removed nor added; no commandment of it is impracticable; no verse has been abrogated; every single vowel of it has been preserved. The pronunciation and punctuation of the Qur’ān remains completely unchanged. Therefore, apart from the Holy Qur’ān, there is no other scripture which, containing the above qualities, can serve as a beacon of light by virtue of its commandments being free from ambiguity. But alas, Muslims have abandoned this precious book, forsaking it for others. Instead of following God Almighty, they follow their self-proclaimed leaders.
I have written this exegesis of the Word of God with the hope that those who are unfamiliar with the Arabic language, or those who, unfortunately, do not have the time nor the desire to ponder over it, should be given a chance to understand the Word of God and become cognisant of its inner beauties.
With these few introductory words, I begin the first volume of this exegesis. Three other volumes which are an exposition of the middle and last parts of the Qur’ān have already been published. May Allāh the Almighty accept this humble effort of mine and may He, through this exegesis, bring to life both the exoteric and esoteric meanings of the Holy Qur’ān. May Allāh also enable me to complete this exegesis. Āmīn.
Mirzā Maḥmūd Aḥmad
Ratan Bagh, Lahore
Date: 23 May 1948
أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ
نَحْمَدُهُ وَنُصَلِّي عَلَى رَسُولِهِ الْكَرِيمِ
[I seek refuge with Allāh from Satan, the accursed. In the name of Allāh, the Gracious, the Merciful. We praise Him and invoke blessings upon His noble Messenger.]
خدا کے فضل اور رحم کے ساتھ
هُوَ النَّاصِرُ
[By the Grace and Mercy of God; He is the Helper.]
سُورَةُ الفَاتحَةِ مَكِّيَّةٌ وَهِيَ مَعَ البَسْمَلَةِ سَبْعُ آيَاتٍ
Sūrah al-Fātiḥah is Makkan[3] and, with the inclusion of Bi Ism Allāh[4], consists of 7 verses
سُوْرَة Sūrah: In the Arabic language, the word Sūrah has the following meanings:
- مَنْزِلَةٌ [Manzilah] — rank or station.
- شَرَفٌ [Sharaf] — eminence or nobility.
- عَلَامَةٌ [’Alāmah] — a mark or sign.
- A tall, beautiful wall or edifice.[5]
This word may also be derived from سُؤْرَة [Su’rah]. In other words, it contains the letter ء Ḥamzah, which changes to the letter و [Wāw] due to it being preceded by a letter with a Ḍammah.[6] The word سُؤْرَةٌ [Su’rah] means a remainder of a thing. Arabs use the expression: هُوَ فِي أَسْأَرِ النَّاسِ. That is to say, he is from among the people who remained behind.
- Something that is whole and complete. Arabs call a young, healthy she-camel Sūrah.[7]
The plural of سُوْرَةٌ [Sūrah] is سُوَرٌ [Suwar], that is to say Sūrahs.
As for why some portions of the Holy Qur’ān are called Sūrahs, a number of scholars have provided different explanations: some believe that it is because when one reads a Sūrah of the Holy Qur’ān, their status is elevated. According to others, nobility is acquired by means of it. Some opine that a Sūrah marks the end of a subject under discussion, whereas others are of the view that this word signifies a tall, beautiful and spiritual edifice. Furthermore, some believe that they [i.e., Sūrahs] constitute a part of the entire Qur’ān, and others suggest that Sūrahs cover a whole and complete subject-matter.
Clearly, these differences stem solely from varying personal opinions; otherwise, all six meanings of the word Sūrah mentioned above apply here. Therefore, we may assert that specific portions of the Holy Qur’ān are called Sūrahs for: (1) they are a part of the Holy Qur’ān; (2) each and every one of them discusses an entire subject-matter; (3) they contain tall and beautiful spiritual buildings by entering which one attains (4) a high status and (5) nobility; (6) a unique distinction over other people is acquired by those who act according to them.
The word Sūrah, which has been used in relation to specific portions of the Holy Qur’ān, is a name revealed by God and has also been mentioned by the Holy Prophet(sa). The Holy Qur’ān states:
وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ[8]
Therefore, the Holy Qur’ān itself has used the word Sūrah and hence it is a name revealed by God. Furthermore, the Holy Prophet(sa) has also used this word himself. In Saḥīḥ Muslim, Anas(ra) narrates that the Holy Prophet(sa) said,
أُنْزِلَتْ عَلَىَّ آنِفًا سُورَةٌ. فَقَرَأَ بسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
‘A Sūrah has just been revealed to me.’ The Prophet(sa) then recited: ‘In the name of Allāh, the Most Gracious, the Ever Merciful. Surely We have given thee abundance of good …’[9],[10]
It is evident from this narration that the portions of the Holy Qur’ān Muslims today call Sūrahs were also called Sūrahs by the Holy Prophet(sa), i.e., it was not a term that was assigned afterwards.
Sūrah al-Fātiḥah
The Holy Qur’ān begins with a brief Sūrah named Fātiḥah al-Kitāb [the Opening Chapter of the Book], the name of which was shortened to Sūrah al-Fātiḥah. Urdu speakers subsequently rendered it Sūrah al-Fātiḥah according to the dictates of Persian idiom. This name has also been narrated by the Holy Prophet(sa) in Tirmidhī:
عَنْ عُبَادَةَ بْنِ الصَّامِتِ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ’لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ[11]
This means that Ṣalāh [formal Muslim prayer] is void until Fātiḥah al-Kitāb i.e., Sūrah al-Fātiḥah is recited. This narration by ’Ubādah bin al-Ṣāmit is also found in exactly the same words in Muslim, Kitāb al-Ṣalāh, Bāb Wujūb Qirā’at al-Fātiḥah.
This Sūrah has several names, the most common of which, as confirmed by the Holy Qur’ān and the words of the Holy Prophet(sa), are given below:
(1) Sūrah al-Ṣalāh [The Chapter of Prayer]
Abū Hurairah(ra) reports that the Holy Prophet(sa) said that Allāh the Almighty states:
قَسَمْتُ الصَّلاَةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ[12]
Ibn Jarīr has also cited this same narration on the authority of Jābir bin ‘Abdillah(ra)[13]: ‘I have divided the prayer (i.e., Sūrah al-Fātiḥah) in two halves between Me and My servant.’ That is to say, in the first half [of this chapter], divine attributes are mentioned, while the second half consists of prayers for the servant [i.e. the one who supplicates].
(2) Sūrah al-Ḥamd [The Chapter of Praise]
In Abū Dawūd, it is narrated by Haḍrat Abū Hurairah(ra) that the Holy Prophet(sa) stated:
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي[14]
That is to say, the other names of Sūrah al-Fātiḥah are Umm al-Qur’ān [the Mother of the Qur’ān], Umm al-Kitāb [the Mother of the Book] and Al-Sab’ al-Mathānī [The Seven Oft-Repeated Verses].
(3) Umm al-Qur’ān [The Mother of the Qur’ān]
(4) Al-Qur’ān al–’Aẓīm [The Great Qur’ān]
(5) Al-Sab’ al–Mathānī [The Seven Oft-Repeated Verses]
This Sūrah is also referred to by the above three names. There is a narration from Abū Hurairah(ra) in Musnad Aḥmad bin Ḥanbal, where the Holy Prophet(sa) said:
هِيَ أُمُّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ الْقُرْآنُ الْعَظِيمُ[15]
Sūrah al-Fātiḥah is also the Mother of the Qur’ān, the Seven Oft-Repeated Verses and is also the Great Qur’ān.
The expression ‘The Seven Oft-Repeated Verses’ has also been used in the Holy Qur’ān. Allāh states:
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي[16]
Thus, this epithet has been used by the Holy Qur’ān itself.
(6) Umm al-Kitāb [The Mother of the Book]
This name has also been recorded in Abū Dawūd with reference to a narration of Abū Hurairah(ra), mentioned above in point number (2).
(7) Al-Shifā’ [The Cure]
This name is cited on the authority of Haḍrat Abū Sa’īd al-Khuḍrī(ra) who narrated that the Holy Prophet(sa) said:
فَاتِحَةُ الْكِتَابِ شِفَاءٌ مِنْ كُلِّ دَاءٍ[17]
‘Sūrah al-Fātiḥah is a cure for every disease.’
The same narration is also found in Baihaqī fī Shu’ab al–Īmān but, instead of the words مِنْ كُلِّ دَاءٍ [for every disease], the words مِنْ كُلِّ سَمٍّ [for every poison] have been used, i.e., it is a cure for all poisons.
(8) Al-Ruqyah [The Charm][18]
This name has also been cited by Ḥaḍrat Abū Sa’īd al-Khuḍrī(ra) in Musnad Aḥmad Ibn Ḥanbal and Saḥiḥ al-Bukhārī:[19]
Somebody mentioned to the Holy Prophet(sa) that a man was bitten by a snake and that he recited Sūrah al-Fātiḥah as an incantation and the man was subsequently cured. Upon this, the Holy Prophet(sa) asked, مَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ [How did you come to know that this Sūrah could be used as a charm?]. The companion replied, ‘O Messenger of Allāh, this thought just arose in my heart.’
(9) Sūrah al–Kanz [The Chapter of Treasure]
Baihaqī[20] narrates on the authority of Haḍrat Anas(ra) that the Holy Prophet(sa) said:
إِنَّ اللهَ أَعْطَانِي فِيْمَا مَنَّ بِهِ عَلَيَّ فَاتِحَةَ الْكِتَابِ وَقَالَ هِيَ كَنْزٌ مِنْ كُنُوزِ عَرْشِي
‘Among the blessings bestowed unto me through the favours of Allāh is Fātiḥah al-Kitāb. Allāh informed me that this is a treasure from among the treasures of My throne.’[21]
Earlier, I mentioned al-Fātiḥah as one of the names of this Sūrah. Hence, these nine names have been established from the Holy Qur’ān and the Aḥadīth. Besides these names for this Sūrah, the companions of the Holy Prophet(sa) have also narrated others.
Imām al-Suyūtī(rh) has recorded 25 names of Sūrah al-Fātiḥah. ‘Allāmah al-Qurṭubī has recorded twelve names. However, since I was unable to find proof from the Qur’ān and Aḥadīth regarding these other names, I have not cited them here.
The name of this Sūrah [chapter], namely, al-Fātiḥah, further has the distinction of being mentioned as a prophecy in past scriptures. Thus, in Revelations 10:2-3, it is written:
‘He had a little book open in his hand. And he set his right foot on the sea and his left foot on the land, and cried with a loud voice, as when a lion roars. When he cried out, seven thunders uttered their voices.’[22]
The name of this Sūrah and the number of verses it contains are recorded as a prophecy. Owing to the translator’s unfamiliarity with the essence of the prophecy, the Hebrew word פּתוּחַ Patuaḥ[23] has been translated as a book ‘having been opened’,[24] whereas the Hebrew word Patuaḥ i.e., Fātiḥah — was mentioned as the name to be designated for this Sūrah. In this prophecy, the expression ‘seven thunders uttered their voices’ actually refers to the seven verses of Sūrah al-Fātiḥah. Christian authors admit that the prophecy referring to the second advent of the Messiah [Jesus Christ(as)] is found in the aforementioned verses of Revelations, and indeed this is an established fact. It is clear from the words of the prophecy that [the true meanings of] this Sūrah would remain sealed until the time of the advent of the Messiah. In other words, a detailed exegesis of this Sūrah would be made manifest during the era of the Promised Messiah. Therefore, it is written in Revelations that the Prophet heard a voice from the heavens, saying: ‘Seal up the things which the seven thunders uttered, and do not write them.’[25]
I have enumerated the names of Sūrah al-Fātiḥah in detail to make it clear that these names have been designated by the Holy Prophet(sa) himself. As proven from some of the narrations regarding the names of Sūrah al-Fātiḥah, the Holy Prophet(sa) gave these names on the basis of revelation from Allāh the Almighty.
Secondly, in listing these names, my objective is to show that they shed light on the vast and profound meanings of Sūrah al-Fātiḥah. In fact, these nine names allude to the ten subjects which are explained in Sūrah al-Fātiḥah.
- It is Fātiḥah al-Kitāb [The Opening Chapter of the Book], meaning that it has been enjoined that this chapter should be placed at the very beginning of the Holy Qur’ān. It serves as a key through which the meanings of the Qur’ān are disclosed.
- Sūrah al-Fātiḥah is also Sūrah al-Ḥamd [Chapter of Praise]. This Sūrah sheds light on man’s relationship with God and the purpose of man’s creation. By doing so it brings to light that man has been created to attain the highest degree of progress, and that the relationship between God Almighty and man is one of Grace and Mercy.
- This chapter is al-Ṣalāh [The Prayer], signifying that it teaches a perfect prayer, which stands unparalleled.
- It is also Umm al-Kitāb [The Mother of the Book] in that it addresses mankind through all forms of knowledge and insights. Further, the status of this chapter is akin to being the mother to the Noble Qur’ān. This signifies that the heart-wrenching prayers contained in this chapter caused the revelation of Umm al-Qur’ān [The Mother of the Qur’ān] to descend from the exalted throne of God.
- It is also known as Umm al-Qur’ān [The Mother of the Qur’ān] because it provides man with all branches of knowledge that impact his moral and spiritual welfare.
- It is al-Sab’ al-Mathānī [The Seven Oft-Repeated Verses], because even though the chapter comprises only seven verses, it fulfils man’s every need and the answers to all questions pertaining to spirituality are shed light upon through these verses. Thus, the solution to any profound matter can be discovered by repeatedly pondering over them. Mathānī [Oft-repeated], indicates that this chapter must be recited in each Rak’ah [one unit] of the prayer.
- It is also al-Qur’ān al-’Aẓīm [The Great Qur’ān], i.e., despite being called Umm al-Kitāb and Umm al-Qur’ān it is also a part of the Holy Qur’ān and not separate from it as some have erroneously considered it to be. Sūrah al-Fātiḥah is called the Great Qur’ān in the same sense as when someone is asked to recite the Qur’ān, the intention behind this is to recite a Sūrah or a portion thereof and not to recite the entire Qur’ān.
- Sūrah al-Fātiḥah is also ‘a cure’ in the sense that it provides a remedy for all doubts and misgivings that pass through one’s mind concerning one’s faith.
- It is a Ruqyah [charm], meaning that, besides being a general invocation, its recitation also protects man from the attacks of Satan and his followers, and inspires the heart with such strength that the temptations and ploys of Satan are rendered harmless.
- It is also a Kanz [treasure] in that streams of limitless knowledge flow from it. In Urdu, there is an idiom دریا کوزہ میں بند کرنا ‘to squeeze a river into a bottle,’ which perhaps cannot be applied to anything except Sūrah al-Fātiḥah. In fact, it can be said of this Sūrah that an entire ocean has been squeezed into a bottle.
In short, my objective for listing these names has been that I should draw the attention of the readers to those vast meanings that have been elucidated by the Holy Prophet(sa) through them. Indeed, the names alone of a Sūrah, be they nine or even a hundred, can serve no purpose if they are devoid of meaning. Undoubtedly, it is impossible for the Holy Prophet(sa) to have stated something futile; and therefore these names, for all those who ponder over them, possess a brilliant light and perfect guidance.
The Excellences of Sūrah al-Fātiḥah:
Many of the excellences of this Sūrah have been mentioned in the Aḥadīth [narrations of the Holy Prophet(sa)], some of which I have indicated in the aforementioned names of the Sūrah. I shall now discuss those excellences of this Sūrah which have been elucidated in greater detail. Imām al-Nasā’ī narrates on the authority of Ubayy bin Ka’b(ra) that the Holy Prophet(sa) said:
مَا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي التَّوْرَاةِ وَلَا فِي الْإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ[26]
‘Neither in the Torah nor in the Gospel has Allāh the Almighty revealed any chapter like that of Umm al-Qur’ān (Sūrah al-Fātiḥah), also referred to as the Seven oft-Repeated Verses. Allāh the Almighty has informed me that this chapter has been divided equally between Me and My servant. Through this chapter, any prayer of My servants will certainly be granted acceptance.’
This particular quality of this chapter is of great significance because it contains a practical remedy to benefit one, both in this world and in the hereafter. Any prayer offered using this remedy will find acceptance.
It is evident that this does not mean that every prayer offered through Sūrah al-Fātiḥah will certainly be accepted. Rather, it signifies that one who adopts the means of prayer found in this chapter will indeed find their prayer accepted.
Now the question arises as to what are those means? It is clear from the composition of the chapter that these means are:
- Bi Ism Allāh [In the name of Allāh]
- Al-Ḥamd li Allāh [All Praise belongs to Allāh]
- Al-Raḥmān [the Most Gracious]
- Al-Raḥīm [the Ever Merciful]
- Mālik Yaum al-Dīn [Master of the Day of Judgement]
- Iyyāk Na’bud [Thee alone do we worship]
- Iyyāk Nasta’īn [Thee alone do we implore for help]
Just as this Sūrah consists of seven verses, there are also seven principles for the acceptance of prayer contained within this chapter.
Bi Ism Allāh [In the Name of Allāh]
The word Bi Ism Allāh infers that the intent behind any prayer offered should be pious. It is not the case that the prayer of a thief, who supplicates to God for help in committing a crime, will be accepted. A prayer which is offered by invoking the name of God and by seeking His help should necessarily be for something which is worthy of Allāh’s help. Consider how the concise words of Bi Ism Allāh have elucidated the vast scope of prayer.
I have observed that many people pray for the downfall or ruin of others, and then complain that their prayers are not answered. Likewise, they pray for unlawful objectives and then bemoan that their prayers were not accepted. There are some who clad themselves in an artificial mantle of asceticism and piety, and yet give amulets[27] to other people to attain their forbidden desires. They then pray for this, while in fact all their supplications and amulets will be vehemently rejected.
Al-Ḥamd li Allāh Rabb al-’Ālamīn [All praise belongs to Allāh, Lord of all the worlds]
The second principle for the acceptance of prayer is mentioned in Al-Ḥamd li Allāh Rabb al-’Ālamīn. In other words, the prayer ought to be such that its outcome not only proves beneficial for the believers of God Almighty, but also the world at large, or at the very least, the prayer should not cause harm to anyone. Similarly, any prayer that would find acceptance ought to establish the glory of Allāh and not bring any charge against the exalted Being of Allāh.
Al-Raḥmān [The Most Gracious]
The third principle for the acceptance of prayer is to stir the vast mercy of Allāh the Almighty. The acceptance of the prayer ought to manifest the All-Encompassing Grace of Allāh the Almighty.
Al-Raḥīm [The Ever Merciful]
The fourth principle is that the prayer should reflect God’s attribute of Raḥīmiyyah [The Ever Merciful]. This signifies that the prayer ought to lay such a foundation that its virtues should last a considerable period of time within the world. The outcome of such a prayer should continuously be beneficial for the pious and virtuous, or the very least, this prayer should not be a hindrance for others.
Mālik Yaum al-Dīn [Master of the Day of Judgement]
The fifth principle is that whilst praying, one ought to consider God’s attribute of Mālik Yaum al-Dīn [Master of the Day of Judgement]. That means that at the time of praying, one should not discard the material means that Allāh the Almighty has provided to achieve successful results, since these very resources have been created by God. It is illogical to seek His Help but not use the means He has provided.
Therefore, as long as these material means are available for the supplicant to use, it is incumbent to avail themselves of these resources in conjunction with prayer. However, if the material means are not available to the supplicant, the attribute of Mālik Yaum al-Dīn manifests itself beyond the realm of these material means.
It is also indicated in this verse that the one who supplicates should be forgiving to others, and not be obstinate or harsh in demanding their own rights.
Iyyāk Na’bud [Thee Alone Do We Worship]
The sixth principle mentioned is that a person who offers prayers should have a perfect relationship with Allāh the Almighty and be completely sincere to Him. They should be completely free from polytheistic and idolatrous thoughts.
Iyyāk Nasta’īn [Thee Alone Do We Beseech for Help]
The seventh principle is that the supplicant should be devoted wholly to Allāh. They should have complete trust and reliance on God Almighty. They should not turn to anyone besides Allāh. They should reach such a stage that no matter what the circumstances or whatever calamity or difficulty befalls them, they always declare, ‘I beseech none but God alone.’
If one becomes firmly established upon these seven principles, they become a personification of the words لِعَبْدِيْ مَا سَأَلَ [for My servant is whatever he asks].[28] The truth is that it was the Holy Prophet(sa) and his sincere followers who perfectly demonstrated these principles of the acceptance of prayer. It is through these followers that such signs for the acceptance of prayer were witnessed by the world, that those bereft of sight were given eyes to see; those bereft of hearing were given ears to listen, and those bereft of speech were given tongues to speak. The status of becoming a sincere follower of the Holy Prophet(sa) is not unattainable. On the contrary, anyone who wishes can strive to achieve this rank.
Bukhārī narrates a ḥadīth on the authority of Sa’īd bin al-Mu’allā, the summary of which is that the Holy Prophet(sa) said that he would teach him the greatest chapter of the Holy Qur’ān, and subsequently taught him Sūrah al-Fātiḥah.[29]
The fact that the Holy Prophet(sa) called Sūrah al-Fātiḥah أَعْظَمُ السُوَرِ [the greatest chapter] implies that its meaning and import is greater than the longest chapters of the Holy Qur’ān. And this was inevitable, for Sūrah al-Fātiḥah serves as the essence of the entire Holy Qur’ān.
Here I would also like to relate one of my personal experiences. During my youth, I saw in a dream that I was standing with my face towards the East and there was a vast plain in front of me. In that expanse, a sound began to reverberate like the clanging of pots and pans. This sound then spread until the entire plain was echoing with its vibration. Following this, the sound waves began taking shape until it formed a picture-frame. Then faint colours began appearing on the canvas, gaining in intensity until they formed a portrait. This portrait then began to move and came to life. I realised that this was an angel. The angel addressed me and asked, ‘Shall I teach you the meanings of Sūrah al-Fātiḥah?’ At this, I replied, ‘Indeed, please do teach me its commentary.’ Then the angel began to teach me the commentary of Sūrah al-Fātiḥah until he reached إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ [Thee alone do we worship and Thee alone do we implore for help].[30] Having reached there, the angel informed me that all previous commentaries that had ever been written, had only covered up to this verse. No exegesis of the verses that followed it had ever been written. Then the angel asked me, ‘Should I teach you the meaning of the verses that follow?’ I replied in the affirmative. Thereupon, the angel began to teach me the commentary of اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ [Guide us in the right path] and of the verses that follow. When the angel had finished, I woke up from my sleep. Upon waking, I realised that I could only remember one or two points from this commentary. I immediately fell back to sleep again and upon reawakening, I could not recollect any points of the commentary. Some time after this incident, I had the opportunity to deliver a brief exposition on this chapter to a gathering. As I was delivering this exposition, ever-new meanings of Sūrah al-Fātiḥah were continuously revealed to me. I then realised that this is what was meant by the angel teaching me its commentary. From that day to this, new meanings are continuously being taught to me, hundreds of which I have mentioned in my books and lectures. Despite this, the treasures of this chapter have not been exhausted. As such, the principles regarding the acceptance of prayer, which were detailed above, were due to a similar experience. I was writing the commentary of this chapter when the thought crossed my mind that perhaps Allāh the Almighty would disclose some new meanings of this chapter. Immediately, Allāh the Almighty manifested these seven principles regarding [the acceptance of] prayer contained in this Sūrah. فَالْحَمْدُ لِلَّهِ عَلَى ذَلِكَ [So praise be to Allāh for this.] In fact, I have only summarised these principles, whereas there are many more insights hidden in them. ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ [That is Allāh’s grace; He bestows it on whom He pleases].
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