بِسْمِ اللهِ الرَّحْمانِ الرَّحِيمِِ

"In the Name of Allah, The Beneficent, Most Merciful."

After attestation to faith (shahadah), the most cardinal and often-used formula is bismillahir- rahmanir-rahim. The invocation (basmalah) has from the beginning occupied an important and special place in Muslim piety and practice.

Purpose of the basmalah

Of the many good practices instituted by Islam is that Muslims should begin all their activities in the Name of Allah (swt). Remembering Allah (swt) before starting any act is an admission on the part of the individual that everything is the creation of Allah (swt) and that whatever activity or skill is to be exercised, has been granted by Allah (swt); thus developing a degree of proprietal consciousness and a sense of gratitude to the Creator. If the basmalah is thus consciously applied it could restrain wrongful conduct; since one in his right mind would not pronounce the Name of Allah (swt) and then commit evil, in-decency or wrongful acts. In this way, illegitimate activity would be avoided, thus ensuring that the initiation of deeds and the doer's mental orientation are good. In addition to that, when a person reads the basmalah, the Name of Allah (swt) is invoked and due to Allah's nobility, perfection, grandeur and sanctity, the activity which follows is Divinely blessed, protected from evil and thus sanctified.

Place of the basmalah

Scholars are agreed on the following:

The Basmalah is a verse of the Qur'an
It is a part of a verse of Surah Naml (27:30)
It is not part of the ninth chapter (Surah Taubah)
It is part of Surah al-Fatihah according to all seven Imams of Qira'ah (i.e. Imams 'Asim, Kisa'i, Nafi', Abu 'Amru, Ibn 'Amir, Ibn Kathir and Hamzah) and according to the madhahib (schools of jurisprudence) of Shafi'i, Zaydi, Zahiri, 'Ibadi and Ja'fari.
The Hanafi, Maliki and Hanbali schools differ with this view.

Importance of basmalah

The Qur'an documents its first revelation as: Read! In the Name of thy Rabb Who Created (Alaq 96:1). In the Old Testament (Deuteronomy, 18:18), we read: "I will raise them (the Semites) a Prophet from among their brethren, like unto thee (Moses) and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in My Name, and I will require it from him."

As the Holy Prophet of Islam (saw) was raised in the likeness of Moses (Q 73:16), so in fulfillment of the above prophecy, Allah (swt) so ordained that each time a new surah was revealed, it was begun by the words: In the Name of Allah, the Beneficent, Most Merciful.

The Holy Prophet Muhammad (saw) is reported to have said: "Any action of importance not begun with basmalah is devoid of blessing and therefore incomplete." The basmalah begins the Surah al-Fatihah and therefore opens the whole Qur'an.

The Almighty describes Himself by means of His Attributes. The Attributes of Allah (swt) are a means of us becoming knowledgeable about Him. Allah (swt), in this respect, does not only introduce the Qur'an but He also introduces Himself. The basmalah is an invocation of the Divine Being by His supreme Name (Allah (swt)), followed by two of His most beautiful names (Al-Rahman and Al-Rahim), which are in fact two of His principal Divine attributes. This headline, introduction or foreword called the basmalah, encapsulates in one brief sentence the Creator's relation to creation - the relation of love, care, concern, sympathy, compassion and mercy.

Bismillah literally means "In the Name of Allah", "By the Name of Allah", "via the Assistance and Blessing of the One called Allah."

The three parts to this phrase are B, Ism, and Allah.
"B" could mean "in", "by", or "through".
"Ism" means name. Names are given to objects in order to provide them with a sign by which they may be recognized and distinguished from other things. When the word "Ism" is used in relation to the Creator, it implies an inherent Divine Attribute. According to the Qur'an (59:24; 17:110), unto Allah belongs the most Beautiful Names. (Asma-ul-Husna) and according to Prophetic Tradition, Allah has 99 Names. These Attributes and Names are of a paramount importance since we know the Divine Being through them. It must be noted that no Name or Attribute of the Almighty is in contradistinction to another of His attributes or Names. He is Compassionate with all of His being, Merciful with all of His being; thus the essence of His many preferred attributes are not separate from one another. All His Names and attributes participate in all degree of His being through the unicity of His Essence. His Holy Names represent reflections of the reality of His Sacred Essence.

"Allah"- This word is a proper noun par excellence. Neither diminutive nor plural can be formed from it. It denotes all attributes of perfection in their infinitude, and refers to none other than the Absolute One, the Unique, Self- subsisting and Supreme Being. The word "Allah" is thus the most comprehensive Name of the Divine Being.

Both the words Rahman and Rahim are derived from the root RHM, which signifies tenderness, care, consideration, affection- requiring the exercise of beneficence, goodness, love, compassion, benevolence and mercy. Allah says in the Qur'an, "My Rahma encompasses everything." (7:155). To indicate the intensity and comprehensiveness of the Mercy of Allah, two intensive forms of the word Rahmah are used side by side and in Surah al- Fatihah it is repeated in the third verse as an independent ayah (Ar- Rahman-ir-Raheem). As a matter of fact, no other attribute of Allah as so often been stressed in the Holy Book (over 300 times) than this Divine attribute of Rahmah.

At the very threshold of one's study of the Sacred Scripture, one is ushered into the awareness of the Creator and made conscious of His Holy Presence and reminded of His boundless grace and limitless Mercy.

The Basmalah introduces the "Opening of the Book" (Al- Fatihah) and thus marks the inauguration of the Final Divine Communiqué- the Holy Qur'an.

الْحَمْدُ للّه

"All Praise is due to Allah"

There are basically four words in the Arabic language, which are used in varying degrees to signify thankfulness, adoration, and praise. These are shukr, thanaa', madh, and hamd.

Shukr expresses recognition of benefits, gratitude, and thankfulness for favors received. Thanaa' denotes repetitive public acknowledgements. Madh means adoration. Hamd is neither pure madh (praise) for madh can be false; nor simply shukr (gratitude) but rather more than a combination of both. Hamdh implies admiration, sincere adoration, and heartfelt gratitude, expressed with humility. Hamd can therefore not be directed towards any other than Allah.

The definite article Al prefixed to Hamd and the preposition Li before Alllah emphasizes the fact that all forms of praise, adoration, gratitude, and thanks in the true sense is due solely to Allah. The word Hamd is thus the most appropriate word to be used here since the reference is to the intrinsic grandeur, goodness, and truly meritorious praise, adoration, and glorification of the Supreme Being (Allah).

Al-hamdu lillah implies the magnifying, glorifying, honoring and recognizing the supremacy and majesty of Allah (swt) combined with humility and submissiveness of the person who offers the hamd.

It is also significant to note that we are not made to say, "I praise Allah", because if we were to praise Allah thus, it would limit the extent of the hamd accorded to the individual's limited perception. Al- Hamdu lillah conveys the expression of praise to the One worthy of praise at all times, under all circumstances and independently of the individual's imperfect realization of Allah.

Hamd may be rendered in word, thought, deed and spiritual state, however, it is verbally expressed by a Muslim on a worthy achievement, on completion of a task, or expressing one's physical condition. 

The phrase Al-hamdu lillah is of such great significance that after the basmalah and the shahadah, (attestation to Faith), it is the third most commonly used phrase in the Muslim world. In this surah, Al-hamdu lillah is the complement of Basmalah. Al-hamdu lillah ends the act, as the Basmalah begins and initiates the act. As the basmalah develops in one degree of proprietal consciousness, ensuring that the actor's mental and spiritual orientation are good and sound; Al-hamdu lillah integrates the positive content of the act with consciousness of the fact that whatever the person does that is admirable, (in essence) comes from the blessings and bounty of Allah (swt) - the source of ultimate goodness and perfection.

As it would be ethically improper to invoke Allah's Name on beginning something wrongful and sinful, so too the hamd, for it can not be integrated except after an act that is good, wholesome, beneficial and pleasing to Allah (swt). All this imprints positively on one's soul the criterion and spiritual value of an act. So, Al-hamdu lillah means that ultimately, all forms and degrees of any expression of praise, together with the very essence and notion of praise, belong solely to Allah (swt).

رَبِّ الْعَالَمِينَ

"The Rabb of all the worlds"

The word Rabb implied Lord and Master, Ruler and Sovereign, Facilitator of development of inherent aptitudes, Sustainer, Provider, Cherisher, Nourisher, and Guardian.

'Alameen applies to all created things, all categories of beings, and everything other than Allah. The expression Rabbil' Aalameen is significant for at least two reasons:

1. It serves as a declaration that this Qur'an (from the outset) obliterates the false notion that Allah is a partial God. There is only One worthy of worship who is also the Creator of all and Whose guidance is universal; so too is the content of this Holy Book which refers to Allah at its opening as Rabbul' Alameen.

2. By linking Al- Hamdu lillah with Rabbil 'Aalameen, our attention is drawn to the fact that we as Muslims are part of a wider world which is multi-dimensional, all of which Allah is equally the Lord and Master.

It also brings to our attention the universality of the Message of the Qur'an and that true Believers are supposed to be concerned about the welfare of all that which Allah cares for. Was it not the Holy Prophet Muhammad (saw) who so aptly said: "All creation is part of the family of Allah, and Allah loves most those who are most beneficial to His universal family."

الرَّحْماـنِ الرَّحِيمِ

"The Beneficent, Most Merciful"

In the first verse of Al- Fatihah, the attributes of Rahman and Raheem serve as a key to this chapter. Here in the third verse it is used as a link between the attributes of Rabb-ul-Alameen and Maliki Yawmideen (between Facilitator of development and the Just Sovereign).

The words Rahmaan and Raheem  are both derived from the word Rahmat (mercy). Rahmah combines the idea of riqqah (tenderness) and ihsaan (goodness). Its connotation is wide enough to incorporate the qualities of love, benevolence, generosity, and compassion. The two superlatives Ar- Rahman and Ar- Raheem, which express intensive Rahmah, denotes different dimensions of Allah's mercy.

Ar- Rahman pertains to Allah's all inclusive expression of mercy which He shows and bestows on all creation extensively and gratuitously, without regard to effort, by providing the necessary means, faculties, and facilities for reaching the highest state of fulfillment and development. Scholars concur that the word Rahman is reserved for Allah alone and there is no plural for the word Rahman. 

Ar- Raheem refers to Allah's perennial expression of mercy which manifests itself in the form of eternal blessings and reward as a consequence of efforts and good deeds. Ar- Raheem  in actual fact signifies that when means and faculties bestowed on human beings are appropriately and effectively utilized, Allah eternally rewards the person.

It appears that the purpose of the Holy Qur'an bringing to the attention of the reader Ar- Rahman and Ar- Raheem simultaneously, is to perchance to emphasize the all- embracing Rahmah of Allah.

Of all the attributes of Allah, the Qur'an has made more reference to His Rahmah than to any of His other noble and perfect attributes.

مَلِكِ يَوْمِ الدِّينِ

"The Ultimate Authority on the Day of Requital."

The attribute of Allah which the Qur'an mentions in continuation of its reference to Rub- ub- iyyah and Rahmah is that of 'Adalah (Justice). The verse Maaliki Yawmid- Deen bears the ultimate meaning of, "He Who is the Dispenser of ultimate Justice on the Day of Requital." It refers to the fundamental teaching of Islam pertaining to the concept of resurrection and retribution.

The Holy Qur'an facilitates the readings of "Maaliki" and "Maliki." Amongst the Quraa', Imams 'Asim and Kisa'ie read "Maaliki" whereas the rest of the seven Quraa' (Imaams Nafi', Abu 'Amru, Ibn Kathir, Hamza, and Ibn 'Aamir) read "Maliki." "Malik" means king, ruler, or sovereign and "Maaliki" means master or one who possesses ownership.

The use of the concept of Maalik/ Malik serves a dual purpose. It firstly encourages a person, who due to human frailty may have committed a sin, not to despair, because Allah the All- Merciful, has the capacity and power to forgive. Secondly, it serves as a warning against taking undue advantage of Allah's mercy, for He has the right and authority to punish the wicked. So this verse inspires the reader or the listener with both hope in Allah's Beneficence and fear of Allah's punishment; and this balance is essential for the moral and spiritual development and progress of human beings.

"Yawm" could imply time, a day, a portion of a day (from sunrise to sunset), the present... When we consider the usage of "Yawm" in the Qur'an we have to appreciate it in the context in which it appears, for it has been used to express various periods of time (see Qur'an 5:4, 22:8, 32:5, 55:29, 70:4). Here in this verse, it refers to the resurrection and the period of accountability that will follow it.

The belief in the Hereafter and the Final Judgment motivates a person to organize and orientate his life in a certain way; rendering his dues to the Creator and fulfilling his obligations and responsibility towards the rest of the creation. According to the Holy Qur'an, everyone is to be held accountable on (Yawmiddeen) Day of Judgment, whosoever has fulfilled his earthly responsibilities will then be eternally successful.

The word "Deen" could mean... way of life, framework for governance, recompense, reward, requital, judgment, dominion, obedience or religion. The word has been used in the Holy Qur'an in all these senses (see 4:126, 5:4, 12:77, 24:3, 37:54).

The emphasis on Divine authority at the Final Judgment is perhaps to distinguish the mundane and incomplete judgments, rewards, and punishments of rulers and superiors in this world from the exclusive and absolute recompense of the Almighty, which reaches fulfillment and completion in the Hereafter. The mastery, kingdom and authority will on that day exclusively be Allah's (24:56-7, 82:18-19). Thus, on the Day of Judgment, the reckoning will be exact, complete, final and absolute; free from error and without undue punishment. No injustice will be done to anyone and every injustice experienced in this world will be fully remedied.

The order in which the four divine characteristics, RABBUL' AALAMEEN, AR-RAHMAN, AR-RAHEEM, and MAALIKI YAWMIDEEN appear, indicates how Allah manifests His attributes. After reference to the all-encompassing and comprehensive Mercy in the Basmalah, His attribute of being Lord of all Existence manifests itself, implying that together with the creation of the human being, Allah creates the necessary environment for his material and spiritual progress. Through the attribute of Most Gracious does Allah provide the means required to attain fulfillment and when appropriate use has been made of the faculties and facilities thus provided, the perennial expression of Allah's being Most Merciful manifests itself. The collective result of human labor and endeavor are then remunerated by the absolute authority on the Day of Retribution.

MAALIKI YAWMIDEEN brings to light the fact that the sustenance and guidance for human beings are gifts from Allah; but the success achieved and recompense received is subject to the deeds one performs.

إِيَّاكَ نَعْبُدُُ

"Thee alone do we worship"

Though this entire surah is considered to be a prayer, this verse is the beginning of the supplication proper.

Allah is spoken of in the first four verses in the third person, but in this (the fifth verse) He is directly addressed in the second person. Thoughtful contemplation of the four previous verses create in a person such an attraction to and an irresistible longing for the Creator that to satisfy this desire for Divine proximity the direct address is being used.

Iyyaka (Thee alone) appears before the plural verbs Na' budu (we worship) and Nasta' een (we seek assistance) in order to emphasize and stress the fact that Allah alone is deserving of worship and Allah is truly the source of aid and succor. The phrase Iyyaka Na' budu implies "only You we worship and no one else but You." Like the Kalimah "La illaha illa Allah", this phrase also conveys affirmation and negation; negation of worshipping other than Allah and affirmation of servitude only to the Supreme.

Na' budu (we worship) is derived from 'Abd. Ibadah is the noun infinitive from 'Abd and signifies adoration, humility, obedience, submissiveness, worship and servitude to the Supreme Being. In the context of this verse, 'Ibadah carries all these meanings simultaneously. It must be borne in mind that 'Ibadah is the symbol, expression, and manifestation of the will to obey Allah and includes all actions done in obedience to Him and encompasses all good and beneficial deeds.

"You do we worship" expresses exclusivity and completeness of orientation and makes transition from praise, Divine mercy, Divine dominion and ownership previously referred to into acknowledgement of subjection to the One worthy of worship. These opening verses of al- Fatihah envision the entire universe as filled with Allah's attributes. There is nothing really to sense but His creation which is a manifestation of His all-pervading existence; nothing to experience but the attraction to Him, drawing nearer to Him, tearing apart all bonds of servitude to other than Him. "You alone (O Allah) do we worship."

وإِيَّاكَ نَسْتَعِينُ

"And Thee Alone (O Allah), Do We Beseech For Help"

The mental attitude evoked by this phrase is that of dependence on Allah. Not only do we worship Allah but our relationship with Him is such that we turn to Him for assistance. Recognizing Allah as the Lord of all existence and Master of all blessings and benefactions, we turn to Him in search of fulfillment of our needs, to Whom we stretch forth our hands in supplication and in Whom we repose our trust.

This consciousness of a person's absolute dependence upon Allah indicates the attitude of resignation that a true Believer ought to have. This dependence and resignation has nothing to do with despondence and despair. Rather, it illuminates hope out of conviction that the Being who is Supreme Lord of the whole universe is powerful enough to help and save one in the most trying circumstances, if we patiently persevere.

The prayerful phrase is a logical corollary to the previous phrase for it is rightful and appropriate to seek help only from the One Whom the individual refers to as his Rabb and Whom he has vowed to worship exclusively.

It is significant to note that the plural form of Na' budu (we worship) and Nasta' een (we seek assistance) has been used. This clearly indicates that the life- values in Islam are permeated with the spirit of social fellowship. The pledge of worship as well as the request for help are not in a person's individual capacity but from and on behalf of all collectively.

Here we are taught to beg Allah with full consciousness of human brotherhood and a desire for salvation of the entire humanity. One should not be concerned only with one's own self as it could tantamount to egotism, pride, and arrogance. The pronoun "we" here negates selfish individuality as the 'aabid (worshipper) includes himself in the multitude of humanity, removing egotism, creating humility and effacing the tendency of self- importance.

When we analyze Surah Al- Fatihah, we find reference to the grandeur of Allah in the first four verses. The last two verses pertain to the aspiration of human soul to attain spiritual loftiness. The verse Iyyaka Na' budu wa Iyyaka Nasta' een refers to the relation of the human spirit to the Divine and attaining felicity through "Ibaadah (obedience combined with humility) and Isti' aanah (soliciting Divine help unselfishly). Through this verse we acknowledge our relationship with Allah and actually commit ourselves thus...

O Allah! We bow down to Your laws for the development of our potentialities, by using our capabilities for the benefit of humanity and all existence; we seek Your help in shaping our lives within Your prescribed pattern and though all human beings may not realize Your grandeur and Your being worthy of worship, on behalf of those of us who do worship You we beseech Your assistance for all, after all, You are....

Allah (the Supreme Being)
Rabb-ul-'Aalameen (Facilitator of development for all existence),
Ar-Rahman-ir-Raheem (the Beneficent, Most Merciful),
Maalik/Malik-I-yawm-id-Deen (Master and King of the period of Recompense,
therefore Iyyaka Na'budu was Iyyaka Nasta-een).

Some scholars consider this verse to be the epitome of the Fatihah.

اهدِنَــــا الصِّرَاطَ المُستَقِيمَ

"Guide us (on to) the Right Path"

The word Hidayah and its derivatives are generally used in three senses:

1. To show the right path
2. To lead to the right path
3. To make one follow the right way.

The Qur'an has used the word in all three senses in Surahs Al- Balad (9:11), Al- Ankabut (29:70) and Al-a'raf (7:44) respectively. The word Ihdina (guide us) here is certainly of the widest application and signifies the soul's inner desire to be shown and conveyed to the best of destinations. Ihdina is a loving and humble request for perfect guidance (from the Divine) towards the ultimate goal.

Grades of Guidance

The Holy Qur'an, in surah Al- a'la (87:2-3), makes reference to four different stages in the process of Divine creative activity:

1. Takhleeq- Allah brings to existence the previously non- existent
2. Taswiyah- fashioning the created being in a form appropriate to its level of existence
3. Taqdir- assigning to the creation and appropriate role and imbuing it with ability consistent with its form
4. Hidayah- to show it the natural way for its existence and development through inherent and external modes of guidance.

Hidayah has been provided as a gift of nature. The Holy Qur'an states:

"Our Provider is He Who granted everything to a particular nature then provided it with the appropriate guidance." (Taha 20:50).

It is due to the inherent Hidayah that various animate and inanimate components are able to perform functions peculiarly entrusted to it. In general significance, Hidayah is common to all creation including matter, plants and animals, because according to the Holy Qur'an (Al- Isra' 17:44), each category of creation has its own level of consciousness.

There exists basically four grades of Hidayah:

1. Hidayah of instinct which serve as inspiration and tends to be intuitive.
2. Hidayah of the senses which provides those sectors of creation which have the sensory faculties of touch, taste, smell, sight, and hearing to gather information of the external world and react and interact upon that sensory information.
3. Hidayah of reason is that directive force inherent in human beings, which suggests the manner instinctive and sensory information could be utilized to pen endless vistas of development.
4. Al- Hidayah (the Ultimate Guidance). In keeping with Allah's Rububiyyah and Rahman, He has throughout history granted us Divine Guidance via Revelation. This level of guidance is probably the greatest Divine gift vouchsafed to humanity as the Holy Qur'an constantly asserts "We have created human beings from the union of sexes that We might test him; We granted him sensory faculties and provided him the Guidance to the Right Path; whether he be thankful or ungrateful." (Al- Insan 76:2-3).

Therefore we are instructed: "Say: certainly the Guidance from Allah is the Ultimate Guidance." (Al- An' am 6:71).

History bears testimony to the fact that the only Revelation that has come down to us preserved in its pristine pure form is.... "the Revelation, al-Qur'an, a source of Guidance for all humanity." (Al- Baqarah 2:185).

The Straight Path

In common usage, Sirat means a pathway which can be trodden by the general public without difficulty. Human beings possess a variety of conflicting propensities and must choose their way from among these. There are innumerable ways, but only Al- Sirat leads to the ultimate destination. A person is free to choose but must be prepared to bear the consequences of his choice. When we analyze the Holy Qur'an we find that the opposite of Truth or of the Right Path is referred to as "Zulumaat" which is always in the plural form. This implies the ways of deviation and corruption are many while the way of Allah is one, Siratul Mustaqim. This does not negate the fact that there are, however, various approaches to Allah, each differing from the other depending on nearness or remoteness of the person from the reality and the individual's level of honesty, sincerity, purity, and consciousness.

The word Al- Mustaqeem means undeviating, straight and rightly- directed. Siratul Mustaqim is thus that path which, by following, one incurs Allah's pleasure. It never fails to guide and lead the wayfarer to his/her coveted destination. It must be acknowledged that in Islamic philosophy, all worldly and heavenly affairs are exclusively manifest in the phrase the Right Path, which leads to the very object of existence in this world and the Hereafter. Thus, the Straight Path does not confine itself to mean only doctrines or ritual observances but addresses all dimension of human existence.

It is often sarcastically stated that Muslims offer this prayer because they have not yet found the Straight Path. On the contrary, this verse teaches one to pray, not only for Allah to show him the Right Path; but that the Almighty may enable the beseecher to remain guided. As long as we have requirements unfulfilled, goals unattained and needs unsatisfied, we stand in need of this most comprehensive and apt prayer.

The Straight Path is not created through conflict or association between opposites as claimed by the Dialecticians. The Path has direction from the very outset. The Existentialists claim that there is neither way nor destination nor value, but these are inventions of man to deal with the uncertain. In Islam, we believe that the way to perfection is by treading the Straight Path, and it is a journey to be experienced rather than invented.

Siratal Mustaqim is the path that keeps the wayfarer from excess, raises him above sin and corruption, makes him Mustaqim (steadfast) in this world and leads to Paradise in the Hereafter. Owing to the oneness of intelligence and the intelligible, the road and the wayfarer become one (Mustaqim); each objective becomes a new beginning leading to a higher consciousness; each new idea and intention leads to actions which produce commitment to the universal ethical values, all reinforcing each other until one reaches the ultimate resort. Allah says in the Holy Qur'an: "As for those who believe in Allah and attach themselves to Him, He will admit them to His infinite Mercy and Grace, and He guides them unto Himself by the Straight Path." (An- Nisa 4:175)

صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ

"(Guide us onto) the path of those on whom You have bestowed Your favor,"

The previous verse constituted a humble plea for guidance to the Right Path. The present verse continues that prayer and is a clarification of the Straight Path and a distinct specification of those who traverse it.

Ni'mah implies favor, blessings, tranquility, bliss, and all that which brings about contentment. It must be acknowledged that our very being and all the amenities that facilitate our existence and development are due to the gifts and bounty of the Supreme Being, Rabbul 'Aalameen. It is in this regard that the Beneficent Creator makes direct reference to the innumerable favors bestowed on us when He says: "If you attempt to enumerate the favors (Ni'mah) of Allah, never would you be able to calculate them." (Qur'an 16:18)

An' amta implies "your particular gifts" and refers here to the Divine bounty which is specific and perpetual. Allah has himself identified those on whom He showered His continuous Divine favor and those who qualify to receive it as being "Those obeying Allah and following the Prophet shall be amongst the ones on whom Allah bestowed His blessings- the Anbiyaa', Siddiqeen, Shuhadaaa' and Saaliheen. What an excellent companionship that is!" (Qur'an 4:70). We note there is a pointed reference to four particular categories of people:
1) Anbiyaa' (Prophets)
These were chosen beings throughout history that were recipients of Divine Revelation and served as models and guides to humanity. The first of these was Adam (pbuh) and the final one is Muhammad (pbuh). In Islam, it is an article of faith to believe in all the Divine emissaries equally, without discrimination (Quran 4:152). This great and noble principle leads to the acknowledgement of the fact that all Prophets, Messengers, and "Founders" of great religions were recipients of Divine Guidance and in principle, taught essentially the same ideology.
2) Saddiqeen (Truthful)
These are those whose very beings are cast so firmly in the mould of truthfulness that deceit, falsehood, and lies find no expression in their attitude or behavior. They are genuinely true in thought, word, and deed.
3) Shuhadaa' (Martyrs)
Those who bear testimony to truth and justice at all costs, even with their lives.
4) Saliheen (Righteous)
The pious ones who remain steadfast in righteousness irrespective of the circumstances surrounding them. Their Allah- consciousness evolves in them a sense of responsibility to manifest goodness and prevent evil and corruption.

When we request to be guided onto the "Straight Path", we ought to be fully conscious that we have to emulate the Prophets and aspire to be like the Siddiqeen, Shuhadaa' and Saaliheen. After all, this is the Path which has been successfully trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed Allah's consistent favor and blessings.

غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ

"(Let us) not (be) of those who incur Your Wrath, nor of those who go astray."

This latter portion of the final verse of the Fatihah makes distinct those who incur Allah's disfavor in contra-distinction to those who are referred to in An' amta 'Alayhim. It contains a dreadful warning about those who choose to go astray.

Two broad categories of the disfavored are here referred to:
1) Maghdub' Alayhim
These incur Allah's wrath and thereby invite Divine punishment. They violate Divine Law, their actions are not guided by sincerity and truth but are motivated by self- interest, greed, malice, and injustice. They pretend to walk on the Right Path for show or they outwardly stick to the paraphernalia of the Straight Way without the inner spirit or required consciousness or commitment.

Ghadab (subject of wrath) is here synonymous with the evil consequence a person brings upon himself by willfully rejecting or ignoring Divine Guidance and acting contrary to Divine injunctions. These are therefore appropriately subjected to the incurred wrath of the Almighty who has out of His Mercy provided them with the highest Guidance to the Straight Path.

2) Dualleen
Those who deliberately deviate from Divine Guidance and who, due to their heedlessness, rebelliousness, immoderation, irresponsibility, or arrogance lose the path and eventually wander aimlessly into the wilderness of unbelief, corruption, and injustice. Such individuals forget the actual purpose of their existence and become oblivious of their moral responsibility.

Thus concludes the "Opening Chapter" of the Holy Qur'an, the "Seven Oft Repeated Verses," the "Mother (womb) of the Qur'an"; the most important Islamic prayer, AL-FATIHAH.

This prayer does not lead to idleness, but is in fact a search for a means and thus an incentive to action. The central idea in this prayer is not for the supplicant to merely ask for certain favors, but rather a humble request to be guided onto the Straight Path, a Path which is to be experienced by walking thereon in order to be successful and attain the ultimate goal.

The Fatihah, I reiterate, is a search for means to attain unto a higher goal via a sincere desire to actively traverse the Righteous Path.

Aamin (May it be so)!

By: Br. Sadullah Khan