اِہۡدِ نَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ ۙ﴿۶﴾
a. 19:37; 36:62; 42:53-54. (close)
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. (close)
صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۬ۙ غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ وَ لَا الضَّآلِّیۡنَ ٪﴿۷﴾
b. 4:70; 5:21; 19:59. (close)
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. (close)
c. 2:62, 91; 3:113; 5:61, 79. (close)
a. 3:91; 5:78; 18:105. (close)
15. Suratul-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 Ar-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 Ar- 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 Ar-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. (close)