Importance of Surah al-Fatiha




By Maulana Abul Kalam Azad

November 11th being the birth anniversary of Maulan Azad, TwoCircles.net present a chapter from his monumental work, Tarjuman-ul-Quran

The Surat-ul-Fatiha is the first chapter of the Quran and is for that reason styled Fatihatul Kitab or the opening of the book. Because of its intrinsic value, it has been assigned a place of honour in the Quran and allowed to appear on the very first page of it. Indeed, the Quran endorses its importance in the following terms:

“O Prophet! It is a fact that We have given thee seven oft-repeated verses and the great Quran.” (14:87)

It has been established by Hadith and Athar that the reference here is to this chapter; for, it not only consists of seven verses but is repeatedly recited in daily worship. It is also called Sab’a al-mathani, (the Oft-repeated Seven). The same sources give it further names -- ’Umm-ul-Quran (the Core of the Quran), Al-Kafia (the Sufficient), Al-Kanz (the Treasure House) and Asasul-Quran (the Basis of the Quran), each emphasizing a particular aspect of its importance.




Maulana Azad by MF Hussain

In Arabic, the term ’Umm applies to concepts and objects which, in one form or another, bear inclusive connotation, or by virtue of which, assume the role of genitives. It is why the central part of the human head is called ’Umm-ul-Raas, because it is the seat of the brains. The flag of an army is called ‘Umm, because the army gathers round it. Mecca was known as ’Umm-ul-Qura, for, consequent upon the location of the Kaba therein and the association therewith of the institution of Hajj, it had grown into a place of assemblage for the people of Arabia. So, to style this chapter as ‘Umm-ul-Quran is to acknowledge that in this tense comprehensiveness, it concentrates within its ambit the thought content of the entire Quran, and that, on that account, it rightly deserves the place of honour among its chapters.

Looking into the character of the contents of this chapter, it becomes apparent that the rest of the Quran is but a detailed commentary of the concentrated substance that it contains, or that it gives out in an epitomized form the fundamental objectives of the Faith so elaborately expatiated upon in the rest of the Quran. If a person were to read nothing but this form out of the Quran and grasp its meaning, he could understand all the essentials of the Faith which form the subject of detailed exposition by the Quran. Further, when it is borne in mind that the form given to this chapter is one of invocation and that it is to be an integral part of a Muslim’s daily prayer, not only the importance of the chapter is reinforced, but the fact emphasized that a deep purpose underlay the provision of a concentrated version of the Quran clenched to the full form of it. The purpose clearly was to make available to every one an easily intelligible brief version of the Quran such as might freely be recited in his daily prayers. It was intended to bring to mind every day the substance of his beliefs, or his spiritual ideology, as well as, his programme of righteous living. Hence, a knowledge of the contents of this chapter is regarded as indispensable to a Muslim. According to Bukhari and Muslims, the Islamic form of prayer is incomplete without a recitation of it.

Before we proceed further, the question may bas well be posed: What are the essential objectives of the Quran, and in what manner are they reflected in this chapter since it has to function as epitome of it? These may be briefly be stated. In the first place, the Quran aims to present the attributes of God in proper perspective, for, it is in his approach to them that man often blundered. In the second place, it lays emphasis on the principle of causation in life so as to suggest that, even as in nature, every cause has its effect in the domain of human life, both individual and collective; so much so, that a good action produces a good result and an evil action an evil result. In the third place it aims to inculcate in man a belief in the life hereafter, by pointing out that man’s life does not end with his earthly existence, but that there is a life to follow, where one has to account for his life on earth and where the effect of past deeds become manifest, as a matter of course. And lastly, it points the way to righteous or good life.


These objectives are all summed up in the Surat-ul-Fatiha. The chapter, be it noted, consists of just a few words easily counted. But they are so aptly chosen that they seem invested with striking significance. They are so simple in form. There is nothing complicated about them; nor do they confuse. The fact is that whatever is true to life is always easily comprehended. Look at nature. Nowhere does it appear elusive. Elusiveness is produced by artificiality. All that is true and real will necessarily be plain and attractive, so attractive that when it appears before you, you do not feel any strangeness about it. Indeed, you accept it without hesitation.

Now, think it over. What plainer view cab be taken of human devotion to God and all that it implies than what is presented in this chapter? Here are but seven brief phrases, each of not more than five words, every word crystal clear and impressive. God is here invoked in His attributes, the manifestations of which man beholds day and day out, however much he may, through indifference, neglect to reflect over them. Here you have man’s admission of his absolute dependence on God, his acknowledgement of the divine kindness shown to him, his earnest yearning to be saved from the pitfalls of life and to be led along the straight path. Nothing is abstruse here! Since we repeat this Surah so frequently and have grown so familiar with it, it may look as if it is but a commonplace concept of religion. But this very commonplace concept, till it emerged before man, was by no means commonplace or easy to grasp. So it is with everything real. So long as it does not come into sight, it looks as if there is nothing more difficult to perceive. When it is brought to view, what is there so clear and plain?

Whenever a revelation from the divine has come, it has not brought to the knowledge of man anything strikingly novel; for, in respect of devotion to God, there is nothing novel to impart. The function of revelation has been simply to interpret, on the basis of knowledge and conviction, the inherent urges of man. And this what the Surat-ul-Fatiha does. It expresses the instinctive urges of man so artfully and with such ease that he is impelled to affirm that every line of this chapter, nay every word of it, is but the compulsive voice of his own heart and mind.
Think it over again. Although by the very nature of it, this chapter is not more than a simple invocation, it reveals in every word of it, and in every turn of expression, one or other of the great purposes which underlie the Deen or the way of life sponsored by the Quran.



The great mistake that man has made in this approach to the concept of God is that he has very often regarded God as the God, not of love, but of terror. The very first word of the chapter sets right this age-long deviation from truth. It begins with hamd or the praise of God. It is a term signifying the most beautiful form of praise! ‘Praise beautiful’ is possible only of a being who truly is beautiful and good. The term cannot therefore sustain the concept of terror. The being which is Mahmud or worthy of ‘the praise beautiful’ will never inspire terror.

The hamd or praise over, the Surah draws attention to the all-encompassing providence of God, His mercy, and His justice; and thus gives a comprehensive picture of divine attributes which operate to provide man with all that he needs to sustain and develop the humanity in him and prevent him from going down in the scale of life.

And then, by calling God Rabbul-Alamin, the Lord of all creation or of all forms of life, the Surah desires him to acknowledge the universal character of divine concern for every individual, group, community, country, and every form of existence. The concept puts an end to all notions of exclusiveness which had hitherto prevailed among mankind assigning divine blessings and favours to one’s own community.

The Surah then refers to God as Malik-e-Yaumiddeen, or Master of the Day of Recompense. The word Deen here postulates a law of recompense. It emphasizes that requital is but the natural reaction to one’s own action and is its inevitable result. It is not fair therefore to assert that God deals out punishment to any one out of revenge or in anger, for, the word Deen in this context simply means recompense or requital or what follows as a natural sequence.

The significance of Maliki-i-Yaumiddeen in this that alongside of the attributes of grace and beauty, those of ‘power’ and ‘pressure’ are also at work in the universe, and this is not because of any sense of anger or revenge in its creator, but because He is just, and because of His wisdom has assigned to each object a particular quality productive or a particular result. Justice, according to the Quran, is not a negation of mercy. It is mercy itself.

Moreover, the form of prayer suggested in the Surah is not, ‘We serve Thee’, but is specifically worded, ‘Thee alone do we serve, and from Thee alone do we ask for help’. This manner of expression fulfils the primary condition of belief in the unity of God, and disallows room for every form of ‘shirk’ or associating with God anything beside Him.

Lastly, the path of goodness is styled ‘Sirat-al-Mustaqim’ or the Straight Path. There could be no better or more appropriate term than this to designate it, for, no one will fail to distinguish between a straight road and a road which is not straight, or disdain to choose the first. And then to enable him to known what a straight road is like, a clear pointer is furnished such as man can easily perceive for himself, and this, not in the form of any abstract idea, but in the form of a concrete reality, namely, the road followed by those on whom God has, as a result of their actions, bestowed favours. For, whatever the country or nation one may be long to, man has always found two ways lying clear before him. One is that of those who have lived successful lives, the other of failures. That is thus so obvious needs only to be hinted at, and that is exactly what is done here. This was the reason why the prayer form was adopted to stress the point. Had it taken the form of a regular catechism or of a specific command, the effect would have been lost. The prayer form helps to voice the inward condition of one who in sincerity invokes God. It clenches devotion thought intent on seeking a spontaneous expression.

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From English translation of The Tarjuman-al-Quran by Maulana Abul Kalam Azad translated by Syed Abdul Latif.

Comments

A Rare Personality: Maulana Azad.

Maulana Abul Kalam Azad was one of the most eminent personalities of
Indian Islam.

He was a stalwart freedom fighter, a great revolutionary, a brilliant
scholar, the best friend of leaders like Mahatma Gandhi and Jawaharlal
Nehru He was one of the most important leaders of pre-partition and
post-partition India.

His interpretation to the Quran is unique. He has written about
200 pages on the meaning of the opening chapter of the Quran called
AL-FATIHA which is simply wonderful, every one, regardless of his
religious affiliations must read this book on the interpretation
of Al-Fatiha.

If we have a few dozen thinkers, scholars and politicians like
Maulana Abul Kalam Azad in the Indian Muslim society, we can solve
ll the problems of Muslims in such a way as to bring the much
needed peace, happiness, security, progress and development.

Maulana Abul Kalam Azad was the one who strongly believed in the
principle that, where as in matters of my nation, I am first an
Indian, second an Indian last an Indian, nothing but an Indian,
but where as in matters of my religion I am first a Muslim, second
a Muslim, last a Muslim and nothing but a Muslim. Should there ever
be any conflict between the two, the LAW OF GOD WILL PREVAIL.

Should Indian Muslim politicians faithfully serving in various
political parties in India, cherish such a view as firmly held by
Maulana Azad, Indian Muslims can forget about forming their own
political party in India, because the community will be safe in
their leadership.

Sura Al-Fatiha

Seeking Advancement of Knowledge through Spiritual and Intellectual GrowthAyah of the Day
Are you not aware that it is God whose limitless glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings? Each knows indeed how to pray unto Him and to glorify Him; and God has full knowledge of all that they do
-Quran (24:41) ____________________________________________________________________

Bi Ism il-Lah,Al-Rahman Ar-Rahim Inner Meaning
Variously named as Opener, Mother of Books, Victory etc, Surat Al-Fatiha also has the quality of curing afflictions-spiritual and physical. Auzu -bi llahi Mina Shaitan al-Rajim I seek protection and refuge, with Succor of Allah, the Repository of all Hopes and Aspirations, from all Evil of Satan, the Rejected , ever Distant from all Good.
Bismillahi Al- Rahman Al -Rahim
With the Glorious Name of Allah, the Most Merciful, and Sustaining Source of All Mercy in this World and Hereafter.
Alhamdo Lillah-e-Rabbil-alalmeen, Ar-Rahman Al-Rahim
All thanks and praise be for Allah, the Sustainer and Cherisher of the, Universes-the Cosmos-indeed the entire Creation-for its Existence, Sustenance and Cherishing. Indeed, He is The Benevolent and Merciful to the Highest, Unlimited, Infinite Degree.
Alhamdo Li-lllah
All Thanks and Praise are due to Allah, the Creator, the Sovereign, and the Supreme.
Ali I Ibne Abu Talib (RA) said Allah chose this word for Himself. According to Ibane Abbas Al Hamd is expression of thanks. In response, Allah says my slave expressed thanks to me. Amen Islamic also believes that Al-Hamid covers both sense of Praise, as is commonly translated, as well as thanks. To Him for His infinite Mercy and Bounty.
According to Ibane Kathie, when some one also said-Yaw Rib Lack al Hamid Kaman Yanbaghili Jalali Wajhika wa-Azim Sultanik, Prophet stated appreciatively that Allah directed the Angels to copy it, as this person will be rewarded on the Day of Encounter .i.e. ,in the Hereafter. Rabbil Aalameen-Creator of all Land, Sea, Space, All Creation ( in Earth or Heavens)or, or anything in between,-known or unknown-Humans and Jinns every thing with Soul-600 Worlds- on Land, 400 under the Sea, some say a total of 17,000 Worlds, apart from those being created every day-(500 Galaxies were discovered recently). The exact number being known to Allah.
Rab means Owner, Supreme Leader, and Authority Reformer for Good. The Word Rab, being exclusively reserved for Allah only cannot and should not be used as name for any one, except with prefix-Abdul Viewed in the context of Einstein's Theory of Relativity, E (Energy_ is equal to Mass (Matter) multiplied by the square of the speed of light (186,000--miles per second)-Alameen refers to Mass or Matter i.e., Universes, Cosmos and Creation, essentially Special Concept? What is relationship of Cosmos to Space, Allah knows best .
Al Rahman Al Rahimi: Al-Rahman is the highest degree of Mercy for Allah says I am Rahman, I created Mercy, I will unite with one who promotes it, will sever from one who breaks relations.Al Rahman is reserved for Allah, encompassing all kinds of Mercy and Blessings for All Creation while Rahim is for Bellievers- wa Kana bil Momimin Rahima.
As name Rahman is reserved exclusively for Allah, forbidden for others-Abdul Rahman is permissible.
Amin Islahi: After transitory existence is over; believers will be blessed with Allah's Mercy and Vision in everlasting hereafter Malik e- Yom el Din For, He is the Absolute Owner, Sovereign, King of Kings, of this transient Cosmos since its Creation, and the Hereafter-the Eternity- where on completion/winding up of Cosmos -its and its Inmates -Existence, Evolution and Action, when they will enter an Eternal, Never ending, Interminable, Infinite Era an Era where they will be adjudged for their actions, and their deeds evaluated according to how the Beings lived and passed though the Trials for which purpose they were created.
Malik-e Yom i-ddin-Master of the Day of Judgmental usually translated is very restrictive in meaning., Ignoring the vast canvass intended in this short verse, the kernel of Sura Fatiha. Ibne Kathir avers that Deen also means Mazhab and Shari at-faith and code-, the laws of the land, whose Author or Originator's obedience is obligatory, for He is the One who is to recompense our deeds with the rewards and punishment, according to their nature-good or evil.
Maalik and Malik are two well-known recitations. Besides, Maleek and Malikee have also been recited. All 4 pronunciations are correct, Specifying the Day of Judgment points to the fact that no body else will claim Ownership that day except Allah.According to Ibne Kathir, or attributing ownershhip- Milkiat to Allah on the Judgment Day should not imply that apart from the Day of Judgment,His ownership-Sovereinty- is excluded No, far from it.. .Earlier,
Allah has defined Himself as Rabbul Aalimeen-Cherisher of Cosmos or the entire Creation, including all the Cosmos and Hereafter which is Everlasting, Interminable, Abiding. According to Amin Islahi Deen has five 5 meanings:1).Madhab and Shariat-Faith and Code from the Beginning till the end of Time; 2).Law of the Land; 3).Obedience and Submission;4).Reward and Punishment;5) Beginning to End of Time Referring to the meaning of Deen as the Day of Judgment,
Caliph Omar Bin Khattab (May Allah be Pleased with him) said Take Account of your Self before you are judged; weigh your deeds before they are weighed in the Scale; be prepared for the Encounter before Allah from whom no deed of yours is hidden for Allah has stated the Day you will brought in His presence, nothing will remain secret.
In scientific perspective, Deen refers to Dahar or Time for which Shariat has been given to all being, (Jinns and Humans) At the beginning in the first verse, Alameen alludes to, (as explained before), Mass (Matter). What then is the relationship of Mass to Space?
Is it not that Mass is afloat in Space. What then is Space? What is the relationship of Space with Time? Scientists say Energy intersects Space and Time. Allah knows best.
Iyyaka Naabudo Wa Iyyaka Nastaeen Iyyya means Light of the Sun; Ibadat or Worship amounts to lowering one self i.e., become lowly-.Maabad means the way which is lowly. In Sharia it Ibadat or Worship means Love, Concentration and Meditation.
According to Ibne Abbas,the verse meansâ€:O.Our Lord! We recognize You and fear You In other words a believers is saying we do not worship anybody else nor will do it in future; do not rely on anone nor will in future.
The essence of Sura Fatiha is abandoning all Shirk-i.e. Associating partners with Him. Iyyaks Nastaeen testaments to negation of one’s strength, power, entrusting all affairs to Supreme Being. In other words, a believer says we deny our strength and power and entrust every thing, big or small, to You (Allah) the Most High. Here Tawhidi paradigm is being reaffirmed by saying. "We believe in Your Oneness (Tawhid) only and fear You only-as Creator, Cherisher, and Sustainer- Iin other words, implying: that Allah is the only repository of hope .and fear...
After Iyyaka Naabudo , the real purpose being worship of Allah which comes first, follows Iyyyaka Nastaeen meaning "we beg and seek Your f total help and succor in pursuing. the path and essence of Worship i.e. Constancy. as well as Provisions of life. (Abul Kalam Azad and Amin Islahi say Allah is so generous that he grants provision to every being without his asking.) TheUse of plural tense, especially by Imam in congregation means one is calling Him on behalf of all- be it family, relations and all believers in congregation or outside. Notes At the start of the prayer, after Niyyat (intention), protection of Allah is sought, in a soft voice or loudly from Satan, the Rejected one. Before starting recitation of Quran.the Messenger (PBUH) asked Abuzar Ghaffari "to seek protection of Allah from Satan of Humans or Jinns. Its recitation after reading Quran is also recommended in order to remove the pride of recitation of Quran At the start of Sura Fatiha, after seeking protection from Satan iin the first Rakat, Bismillah-ir-Rahman- ir Rahim, is to be recited, (not in the other Rakats)...Tadition says anything not started with Bismillah-(Name of Allah ( Isme-e-Azam) is devoid of blessing.. Gabriel asked the Messenger (PBUH) to say it before starting the first Revelation. In 5 daily Prayers, it is obligatory to recite Sura Fatiha, otherwise, if one forgot,Sijda Sahav-extra prostration at he end is done When Imam is reciting Fatiha loudly, followers may recite it softly (not obligatory, they can remain silent)
Qudsi Tradition says "Sura Fatiha is half is mine, the other half is for believers’, tantamount to entreating from Me. Of 7 Verses, three and half are for Praise and Thanks of Allah, the Supreme Being. When he says Alhamdo Lillahe Rabbil Alameen, Allah replies:"My slave thanked me"; when he says Al- Rhaman- ir- Rahim,Allah avers:"My slave praised me"; when he says Malike Yomiddin,Allah acknowledges :"My slave glorified me". Allah says elsewhere:"O Messenger when your spirit despairs due to enemy opposition, resort to reciting Subhanallah and Alhmadolillah expressing thanks and praise of Me and prostrate."Go on worshiping till your final hour-death.
Al-Rhazes believes that the station of Worship stands superior to Messenger hood. A Sufi of Iran, Mulla Sadruddin Shirazi has aptly described four stations that a Mystic undergoes:
1) From Creation to Creator-Sulook Suood upward,
2) Stay with Creator-Merger or Fana Fillah- Man Tu Shudi,Tu Man Shudi;
3) Descent from Creator to Creation;
4) Living with Creation.
PART II. Reviewing the meaning of Surat al-Fatiha,some more aspects have come to light These are given hereunder:
Note: Bi Ism il-Lah,Al-Rahman Ar-Rahim This is considered as the fiirst verse of Surat AL-Fatiha-not revealed on any other Prophet .By majority of Exegetes-Mufassirin, it was the first Wahi-Revelation-by Gabrial in Cave of Hira: "Say Istaiz billah Al-sami -ul -Alim wa Min al- Shatan Al- Rajim Etymolgically,,according to Abdullah bi-Abbas,Allah comes orignally from Al-Ilah-(Lwas was added to ILah,pronouncing ALLAH_ Be stands for 'Buland the Highfest ; Sin signifies Noo,Light; Mim refers to Mumlikat,King,Sovvereign i.e.ALLAH-MAABOOD in all dimensions.
Allah ( Lah preceded by Alif-Al-lah) has been reserved for the Creator of Cosmos;even by Pagans of Mecca who did not consider any one eual to Allah,recognizng other Gods as inter cessionary(Islanihi).Allah is the Great Name-Ismi Azam,the first of99 names,memorize them earns Paradise. According to R uazi-Al-Razes-Allah' has 5000 Names (1000 each in Zaboor,Torah,Injil,Quran and Hadith.
Acording to Hamid Alger, the meaning of Bismillah is by means of the Name of Allah(SWT),not translatable-the ,paraise belongs to Allah-Compassanate,the Merciful.As 'ALif' precedes all alphbets,it signifies that Divine Essence-Ahdiat-oneness of Essence, exists before the enttire creation. Divinine Essence has hidden presence-- in His creation-It is there -zahir,,but not there-Ikhfa in mystic paralnce.It is there,concealed beneath all presence-appearances, multiplicity-.Also,absence of Alif In Bismillah indicates simultaneity of presence and absence,signifying that not only Revelation began but did the entire Creation -by means of the name of ALlah.
Mystics say the'Pen' was commanded by Allah to write Bimillah-it took 500 years to write Bismillah:?
The entirety of Creation is manifested in two forms:a).Creation,and b).Revelation. The significance of 'Ism'-the Name Allah,meaning Light-preceded by 'Be' translates: 'By means of the Name of Allah i.e,the Name and the Named are intrinsically inter-linked-by means of which He describes Himself-thus, Allah is not translatable-Allah is Isme' Zaat,indicating Divine Essence-The Great Name-Isme Azam.,as Mystics describe it. Since Divine Essence is inter-related with its Attributes-it indicates linkage between Zaat and Sifaat.The 99 Names are not distinct or divided segments of His Being,but they are co-existent,co-terminous,simultaneous; at the same time-with the entirety of His Attributes reflected in His Creation..Manifested as multiple,but it is One within,drawn together or proceeding from the One Essence-indicated by the word Allah- encompassing all His Names and His Attributes.
Finaly, the Essence or Reality-haqiqat,uluhiat-is designated by the name Allah,for it collects,(Jame),gathers together,resumes within itself all of the Divine names and attributes. Whatever is present-in abject surrender.to HIm in Cosmos and Space- belongs to Allah,is created by Him-with whatever modification/alteration that He desires- He does it without consulting or seeking help from and associating anyone.None can stop Him and change his intention, nor anyone can obstruct His order or alter His will.
One endowed with Grandeur/Greatness,Power,Justice,Wisdom, Lateef (Oveeing the Minutest) and Merciful,Unique,One,Samad ( independent of others),Nothing is hidden from His Knowledge.
Commanded by Allah to write (Scriptures) at the time of creation of Cosmos ,the Pen submitted-what to write;Allah then revealed the verse-Bi ismi Allah Al-Rahman al Rahim-(Refers to Noor Muhammadi-see Noor Muhammadi on the Internet.) Recitation of Bismillah-with Allah's noor-Light-brings great blessings, from Allah.
Al -Hamdo li-llahi Rab-ul-Alameen, All praise and gratititute be to Allah,the mainspring of all Mercy,Blessing,Beauty and Perfection in all dimensions of His Creation.-Rabbe Zidni Tahayyiran-"O! Lord enhance my wonder- Al-Hamd means both Gratitude and Praise.Ali(RAU)says Allah likes that we thanks for HIm,
Ibne Abbas(RAU) says when we thank for Him,Allah in answer says: My slave thanked me.Kaab Ahbar(RAU) says Sana is Praise and DUA(Prayer).Saying Al Hamdo Li-Lah is more valuable than the gift given.
Some Companion said:Ya Rab laka al-hamd, kama yan-baghi li jalal- i wajhika wal azim-u-sultanika- Oh: Lord,to you is all praise and thanks,as is required by the Awe of your Countenance and the Grandeur of your Power.Allah asked the Angels to preserve it as he said, for,I will reward him on My Encounter with him in Hereafter.
Preceding Rab is Allah-the Essence-followed by no other attribute except Rab,indicating manifestation of Essence by both Revelation and Creation.Rab means the Lord or Master,Parwardigar in Persian,containing both Authority and Nourishment-authority for nurturing,developing, moving forward to a set goal, ineluctably under His authority, Rab signifies Owner,Dispenser,Lord,Reformer.It is reserved exclusively for Allah,none else.
Al-alamin expresses total and entire being-existing things,not only in this world or worlds in spacee-the Universe or Cosmos, but all things that exist. Rabbil alamin means "Lord or Master of the Worlds,Parwardigar,indicating authority and nourishment,authority not for domination for nurturing,developing,moving forward in the direction of a goal.Allah is Rab in the sense that he nurtures the creation that he has bright no being,under his authority ineluctably. Al Alamin-the worlds,the universes-the Cosmos-the totality of all existence- what we perceive is only one single Alam.In one sense Aalam is related to 'ilm' meaning it is a sign,an indication,a means of knowledge.
Look at the paradim of Allah's Creation-within our cognition,we gain knowledge of Creator in all dimensions of His creation-Plurality-al-alamin-alludes to a certain mode of consciousness-in all dimensions of His creation.He is alone in the presence of His free will.
When we worships Allah, it indicates we do so in a mode of consciousness of the entirety of beings that Allah has created, Also Alamin indicates that all created being has a degree or mode of consciosness pemitting it to engage in glorification and praise of Allah -by speevh or means known to Allah Himself.-Lisanalhal Coming to Alhamu lillahi rabbilalamin arrahmanir rahim.-Repetition of Attribute Rahman cnnects with attribute Rabbil Alamin. Allah is Rahman through His exercise of rububiyya,his nurturing authority over the entirety of Hs creation-Cosmos.By providing all the requisites one needs, He is exercisng the attribute of Rahman.
Preceding Maaliki Yaumiddin "the Possessor- the Lord of the Day of Judgement or reckoning",attribute Rahim relates to Allah's Mercy,by sending His Guidance revealed through the Prophets to lead to salvationi in Hereafter.In other words,His Rahmaniat in providing Prophetic guidance necessitated that there should be reckoning for accounting for the actions in the earthly life.:Inna Khlaqnakum li yabluwakum ayyukum kahiral amal."
Commentary: In Syriac,Hebrew and Arabic,Rab means Nourishing in its wider sense- Huwa insh al-shain halan, fa halan ila haddi tamam.
Example:mother's nourishing a child from birth for a varying periond in different species.
Rabbul Aa lamin signifies that after creation, Allah has provided means of nourishment and sustenance also- WA FIL ARDI AYATO LIL MOO QININ,WA FI ANFUSKUM,AFALA TUBSIROON(51:20,21).
Apart from the means of existence,there is Rububiat -system of distribution of nourishment, according to an order and measure, suited to the needs, natural capacity as if the potential energy is awaiting expression.Quran refers to Qadr-measure and miqdar-quantity. (23:18,19);(15:21);(13:87u. );(54:49).
Also Quran says Rubibiat necessitates distribution of water according to an order and quantity (30:48) Elements of Life are proportionate-ar-ever present in space-is more essential than water;next is water (wa jalna min al-ma kullo shain ((21,30),below and on the earth.Then follows food- present for creation every where-Sun,Air,Earth all devoted to provide sustenance(45:13).
Similarity and Harmony are universally visible in the System of Nourishment-Rububiat. every where,varying in the same order-birth,adulthood and apogee,followed by weakness and decline,resulting in death (30:15;39:21) All system of nourishment and means of nourishment,mainspring of growth and life-giving are universal. Malum shud ki haich malum na shud-Discovered that nothing was discovered.
Akin to the ISME ZAT-Allah-words are found prior to Prophet (PBUH) e.g.,ilah (Syriac), /iloh (Hebrew), ilah( pagan)-meaning the Truth,Reality Light of Heavens and Earth (Creation)i.e., Lord,, Al-Quddus (Holy)Al-Salam,(Peace),Al-Moomin,Al Mohaimin (Guardian) Al- Aziz Strong),Al-Jabbar, al Mutakabbir(?);Subhalah Amma ushrikoon-glory be Allah from all whom they associate with, Ho wa-Al-Khaliq (Creator),al-Bari(?) al-Musawwir(Designer)to Him are the best names,yusabi la-hoo ma fil samawati wa alard,hoval Aziz ul-Hakim( 56:23,24);Lahu asma al husna,fadouho biha Wa atruk?al-lazina udouho doona fi asmaihi-And forsake those who commit shirk in His names.
Commentary:Allah is One,Unque,no being like Him, nor any one shares His attributes(Sifat)- Tauhid fi zat wal Sifat.Tahwhid fis Sifat-means He alone deserves all worship and it is only His Persona-zat- of Allah who hears and answers the call of humans and accepts them. If you associate someone in your prayers,it tantamounts to associating him with others with His attributes also.
Iyyaka Naabudo wa Iyyyaka Nastaain-signies Tahwhid fil-Zaat andTawhid fil Sifat. Reality of Allah's beauty:Negation of Similitude and Perfection of Transcedence,purity, and Immaculate Laisa ka mislihi Shain-There is nothng like Him( 42-11);La tudriku a-absar,wa Huwa yudrikohu al-absar Sight does not perceive Him but He sees those who strive to view/ visualise him.
An epitome of Sincerity.The Quranic Light (Tajalli)-emobiment of Torah revealed to Moses who urged Allah to view Him and was told:You can not view me ,but look at the mountain (7-143).And it turned into ashes.
The Difference between Tanzeeh (Transcendance,Purity,Above all faults)and Taateel ( above similararity in Godly Attributes and higher-istanzih.To put it differently,Ta'atil is the negation of Tanzih (not Tanscentant,impure, faulty)to such an apogee(summit) that is left fo human thinking and imagination.
In Quranic terminology, Tasawwur (imagination is perfection of Tanzeeh-fana fillah.In other words,Tanzeeh is above Positivism,similitude-Exaggeration amounts to Similarity;likewise,exaggeration in denial of attribtes reaches Taatil.
In reality, Conteemplation of Allah is neither Tashabuh(similarity),nor Taatil-Tanzih is the middle (Taatil--Tanzeeh--Tashabuh).By means of negative conceptualization,,Existence cannot be separated from Existence To Salafis like Ibne Tamiyya Truth is beyond logical definition.
To Vedant schools- Neoplatonic and Alexandria- Being has 2 aspects:a) possible to imagine, such as Elements,Intelligence and Self,b)impossible to imagine is Absolute Reality/Truth.
To Sufis, Martaba Itlaq-Rank of Definability/Applicability is described as Ahdiat- Oneness/Uniqeness-as proclaimed by Bilal,despite torture.Qul: Ho wa-Allah-o Ahad-Say Allah is One and Unoque
Al Rahman Al-Rahim: After the name of the Essence,Allah-in Bismillah and elsewhre-these cognate names appear together. Translated as "Compassionate" and "Merciful" or the inverse,they are derived from 'Rahma' " Mercy"representing different facets of Divine Mercy.Despite all names being coterminous with Essence,Rahman has primacy (verse:17:110) meaning we may call upon Allah or al-Rahman,implying that it comes closer to Essence than any other name..Rahmanhas a very broad and comprehensive sense -primary mode inwhihc Allah manifests Himself by means=ns of both revelation and creation.
It is an inimitable attribute of Allah who bestows His Mercy and Compassion to his entire creation,providing its material and non-material needs,reaching all-mineral,vegetabel,animal and human realms (both believrs and non-beleivers,virtuous and and the sinner)-every one benefits from the attribute al-Rahman.
On the other hand,Rahim means conveying to humans the means of guidance,salvation in Hereafter,extending to humans and in them, only believers,excuding noN-humans and non-believers.
Also, Rahmans relates primarity to this Cosmos or Creation. while Rahim refers to
Hereafter-He is rahman al-dunya and rahim ul-akhira.
Syntactically and semantically,bismillahir rahman rahim is immediately followed by alhamdu lillah:praise and thanks by means of the very name of Allah,relating to Essence. Uniquely,excluisvey and unresevedly.
Al-hamd belongls to Allah,not to any other creation or manifestation for whom 'madh' is used. In other words, He is not only the recepient of hamd-being perfect,transcenent,above all limitations-but the sole author,origin and not the terminus of praise.
We are thus acting as His agents,whereby Allah bears witness to His perfection by means of us.Had it not been forthe Grace and Mercy of Allah,no praise of Allah could take place by means of words,vocal organs,intention and aspiration to praise Him.
Maliki yaumiddin -the Lord,the King,the Soverign,the Master of the Day of Judgement- Although Allah.is at all times,from beginning to the end,infinite- timewise- is Malik,.but since man forgets that it he indeed is the Lord,the Possessor,the Soverign of all things,it will become apparrent on the Day of Resurrection-in Hereafter.
Yaumiddin-The Day of Religion-Din signifies a mode of orenting ones life in accordance with Divine Precepts.
Following Praise and Thanks to Allah,the Cherisher of the entire Creation, and Rahman-Compassionate from the beginning or Infinity-to Rahim-Merciful to the Infinity, and Soverign of the Cosmos,nay the entire Creation-Here and in Hereafter
The text of Sura changes from indirect to direct-by addressing us say-"To You we worshp alone and seek only Your help,ask Your guigdance to the Right Path-Ihdinas Sirat at Musttaqim-PATH OF Quran and Sunnah-way of those whom you blessed -Prophets,Mes-, sengers,Pious,Martyrs,Good -not of those who Rejected and or those who went astray despite receiving guiadance through Messsengers-in earlier Holy Scriptures of all faiths-Abrahamic and Others.
Viewed in this perspective-following the right path leads to success in this life and eteranal bliss -Paradise in Hereafter. In its inner meaning,Paradise signifies a realm of ascension to the ultimate bliss.
We are asked to recite Surat Al-Fatiha in 5 daily for attainment of Bliss in this life- in terms of health,abundance, happiness,well being and General Economic Welfare.
Of the above-mentioned -Health,Protection and Abundance- the Health ranks first in prority which is attained by folllowing the Right path of the Good and Righeous.
After 4 verses in the third person (about Allah whom all praise tnd thanks belong), in the 5th verse Allah is addressed in the second person."you alone do we worship and form You alone do we seek help In other words,we begin mention of Allah, as if removed from us,later turning directly towards Him;it It signifies that after invokation, and awareness of Allah,and His Attributes, and His exclusive worthiness of prayer and worship, we come directly into His presence.
Prayer is thus a journey towards Allah After praising him and paying tributes to Him and acnowledging His uniqueness in being worthy of praise and worship,We address him directly-IYYAKA NA'BUDO WA IYYAKA NASTA'IN.
In a Qudsi Traditon,Allah says:"One portion of Fatiha belongs to Me (in which He is praied,thanked and declared worthy of worship and His Atributes).In the second portion,which belongs to us (al-abd) we put forward our needs and supplicate Allah (swt).
First, we thank Allah and praise Him,2.then we admit our slavery,and 3.we pray to Him,beseeching His succor by means of worship-wa attabio Allah al-wasilah-follow and worship Allah,seeking His succor.?
IYYAKA NAABUDO-we worship You alone by ablutioh-fulfilling the apparant conditon;and with concentration-Khuzu wa khushu-the inner dimension without whcih,no parayer is accepted,absolved of show and pride-(khuzu wa Khushu being out of ones power-so in this aspect, we we beseech Your help,requesting Your help in fulfilllig these conditions-
apparent and inner.
To get our worship to Him accepted,which is dependent on His favor ,we pray " Protect our worship from Satan and worldy entanglements,enabe us to prevail upon them". We rely on Allah (SWT) ,considerng that all woldly help stems from Him;thus,to look upto others for succor is foolish and unwise.
Mystically, the highest degree is not to look at apparrent means of succor, lest verbal expression and prayer may become a barrier between Him and us..Enquired by Gabriel,if any help was needed Ibrahim (AS) responded: "not from you." On Jibril's submission to Ibrahim (AS)to ask from Allah ,Ibrahim (AS) said "His awareness of my state is sufficient-Hasbihi min sawali,ilmohu bihi hali.To be content with Allah's pleasure is tantamont to prayer.
Thus Ibrahim supplicated "Iyyyaka Nastaeen-from You alone we seek succor;on this anology,Hell fire will not harm any Muslim. Even while on the Bridge-pulsarat-Hell fire will proclaim-"your Lght of Faith extinguishes myflames."
It is stated that Hellfire will not affect rescuers coming from Paradise to save the sinners.Thus, to show our humility and slavery, we should ask every thing from Him-even the smallest such as tying one's shoe laces.
Note: Opinions vary.Others beleive that to ssek help (for prayer) from our Prophet(PBUH) Messengers and Aulia-Saints-is infact seeking Allah's help -for, help is direct or through other means.Istaeen bil-sabr wa-alsalat-"seek help with patience and prayer." Zul Qarnain asked"Auyuni bi-quwwatin-help me with manpower." Jesus implored:'Man Ansari il-Allah" Who will give me succor for the sake of Allah."
"Taawanu bil Sabre wal Taqwa"-Cooperate in Good and Piety"- says Quran.In encounter with Jaloot- Moses and Aaron got victory with Sacred Relics-Fihi mimma taraka Ale Moosa wa Haroon. (MPBUt) i.e.,hair,clothes washings were used later as cure for ailmnets.
Finally,according to Shabbir Ahmad Usmani,seeking help from the pious as means of Allah's Mercy is permissible for, such request for help is in realiy seeking help from Allah (SWT).
A Hadith Qudsi says:When my slave recites Iyaka Naabudo,wa Iyyaka Nastaeen,Allah (SWT)says this part is common between Me and my slave;I gave my slave what he asked for(indeed without asking and deserving).
Such help one seeks from Allah for inclination,guidance,constancy, patience-indeed assiatance in prayer and in worldy affairs- from Him alone.
"Ihdina as Sirat al-Mustaqim" Oh Allah! Make our heart content over the direction of straight path;create eagerness to walk on it; resolve our difficlultes therien;saving us from straying on the sideways.
To achieve one's goal,the bestway is first to offer praise and tanks,followed by submitting our request.After the first 3 Verses of praise and thanks, the following 4 verses are devoted to appeals to Allah-first( 3 are for Me,remaining 4 are for My slave).
What a beautiful portrayal :first praise and thanks to Cherisher of the Creation,then putting forward apppeals for self and brother Muslims.
It symbolizes beggar's condition and needs as was done by Moses-Inni lima anzalta ila min Khairin faqir-Oh Cherisher! whatever good you bestow on me, i am in in need thereof.
Likewise, Johah prayed: La Ilaha Illa anta, inni kunto minal zalimin-Except You, there is none (to worship,you are the Holy),I am indeed of the sinners.
"Sirat al-Lazina Anamta Alaihim wa la adduallin." As mentined before,this verse is for us to pray to Allah to enable us to follow the right path-path of those on whom were Allah's blessings-the Prophets,Pious,Truthful,Martyrs,Angels,and Comapanions-based on their full submission, obedience and worship.
"Maghzub" signifies His Ghazab,Anger,Wrath-on those who,even though were given knowedge of the Right Path, but lost it,wandering,astray--e.g.the nation of Naoh, Aad ,Thamud,Jews-people with knowledge,and Christians who despite knolwdge did not act on it-Knowlege was there but Action was missng.
Amplifying the straight,it is stated:"the path of those who were blessed (positive); excluding those who incurred Your wrath (for violations or went astray from the right path after finding it (negative).
Looking at its deeper significance, Allah- the 'Ultimate Truth',the First Reality has indeed favored us in expressing His disenchantment in respect of those who turned their face away and those who went astray.
To put it differrently,we are craving and beseeching His help and constancy to enabe us to stay firm on the right path-,not to tread the path of those who found the right path but turned away,thus deserving Allah's Wrah or were deprived of His Mercy by following innovaions in religion.
In other words,we are directed to recite:"Show us the straight and true path-clear,not crooked- path of obedience, Straight way of Book of Allah, a strong rope,rememberance-Zikr- of wisdom,that is the way of Islam,broader in scope than any other paradigm,none other way is acceptable.
"Anamta Alaihim" signifies follwoing the pious, believers.Tradition says:"Ma ara al Mominoona hasana,fa huwa ind Allahi hasana"-whatever Believers see as 'Good',it is 'Good' according to Allah."Wa Antum Shuhadao Allah fil Ard"-You are witness of Allah on planet Earth.In other words,believers' tongue is Allah's Pen,meaning that whatever Allah Wills, it is articulated by pious beleivers.Friends of Allah-Wali- men of Faith, piety and popular among people.
Blessing in follwowing good deeds is of 2 types :1)Wordly or Material 2)Deeni or Spiritual.The verse "An amta alaihim"-amounts to seeking the way of those who were blessed with spiritual attainments-the Prophets, the Truthful, the Martyrs,the Pious.
In other words,our blessings- whether worldy or spiritual- are of 4 categories: 1.Without means e.g., Life,Children,infants' milk by breast feeding,Guidance of Faith; 2.Through means -worldly acquisitions-like job,money food,house,3) Deeds-Shahada,Prayers,Fasting,Zakat,Haj,Jihad,and 4) Without Deeds-,Innocent,Sinless child ( less than 15) who dies.
Mystically,these pious beleivers follow the way of seekers of Allah on ,whom His Light shines- a pious wife. (One should thank Allah's blessings in whatever He has bestowed.
"Ghair Al-Maghdoobe Alaihim." Not the Path of those who incurred Your Wrath."Maghdoob" refers to those who are doers of evil deeds (fasiq,fujjar), the Rejectors (kufar) ,denying Allah.
"Wa La Addallin" Nor way of those who, depite recievng the message of guidance, lost it and went astray, meanig non-believers,rejectors of faih,hyocrites (munafiq). Oh Allah save us from the path of those wh0 incurred your displeasure and who lost the way.
"Ameen" Accord us Your acceptance (of what we beseeched you)Ameen is to be said quietly by congregation as was the practice of Prophet (PBUH).
Of 4 things recited by Imam quietly are:a)Auzo billah min al shaitan al-Rajim,b)Bi ism Allahi al rahman alrahim,c)Subhank Allah d)Lakal Hamd.
Notes: Prophet(PBUH)'s and Caliph AbuBakr and Omars' Exegisis-We are enabled to Allah's preferred acts by which Allah was pleased with people and rewarded them:Messengers,the Truthful,Martyrs,Pious-who testified Islam and Messengers,held fast Allah's book,followed commnads,desisted from forbidden acts -way of Prophet(PBUH) and 4 Rightly Guided Caliphs,constancy in guidance,beseeching Allah's succor in all states-a fotunate beng who is guaranteed by Allah the acceptace of prayer.
Note: According to a Qudsi Traditon: On both sides of Straight Path, an annoncer calls:do not look hither and tither,nor enter any sideway entrance, diverting you from the straight path.Islam is straight path,walls on either side are limits fixed by Allah,
Coming after "Ihdinal siratal mustaqim,Sirat al lazian anamta alihim is relevant for defning Mustaqim as path of the pious-in other words,we asked for the the straight path followed by request for the guidance-in the that path follwing the ootsteps of the elite to reach the final destination- middle way, free from exageration-ghairal maghdub,and minimization-wa laddalin.
In all prayers,surat al fatiha is compulsory to pray in order to keep on the right path of thepious, between extremesas pious are those worshippors who are not proud of their worship,ask for constacy.
Academicay, it is a request to take us to the desired goal-pray with clean tongue-
for every one to pray for others, is preferred,for, ironically,to pray for one self, ones tongue is sinful-Underlying that praying for oneself symbolizes selfishness,which is a sin,one should not do it."what you seek for your self,seek for your brother also."
Derived from Istiqamat- straight (for which we pray) which takes swiftly to the destination,without any difficulty, and risk of going astray.
Sirat al -mustaqim-middle way without extremes in faith-both in aqeeda and aamal.
On the one extreme is Shariat of Musa in which Zakat was one fourth part; diry cloth or skin was to be burnt;worship was perfomed only in Synagogues; repentance was acceptable only by undergoing severe punshment. On the other extreme is the Shariat of Issa which is very lenient,wine and pig being permisisble.
In Islamic Shariat,Zakat is leviable is one tortieth part,payable in easy instalments;worship is possible everywhere. Great sins incluindg Shirk are wiped out by repentance;to cleanse,3 methods are permissible:a) squeezing diry cloth with clean water,b) rubbing the utensils,c) diry milk and grain can be washed with clean milk and grain mixed; in the absence of water, prayer with tayyamum is allowed;wine and pig are forbidden as they intoxicate and create diseases. Anger is shamalessnes and is against self esteem, ,except for the sake of Allah While angry,veins of the forehead of Prophe t(PBUH) vibrated.
Likewise good manners demand that one should dislike enemies of faith and exercise circuspection in secular domain.
Mystically,Allah's given intuition (sucking milk by child) is without asking,just by crying;
Sensibilty,in distinguishing good from bad;wisdom by shunning arguemnets.
Divine Guidance from Messengers and the pious.is divided in 2 parts:
1.Divine Guiadance for entire creation-guidance of visible actions of faith;
2.Special Guiadance,aquired by chosen ones from the Light of Prohethood guidance; for,selcted few are born Divine conscious for whom,the first guidance is special gift.
Muhammd(PBU) was born in a posture of prostration;Jesus said:I am a slave of Allah(ana Abdallah); Allah sayes about Yahya:We gave him wisdom in childhood; to our Prophet, Muhammd9PBUH),the first verse revealed by Gabriel was 'Read ie rememberance of Allah.
Every thing has a source: Ocean of water;Sun of light-likewise,Prophet(PBUH)is the source of all guidace.
Ihdina as siratl al Mustaqim:
Plurality in "Ihdiana: refers to the whole congregation,which becomes conscious of reality- mystical path -tantamount to saying:" we have stepped into wilderness of quest for You as the destination , for which we need guidance from You.
According to Sufis, the straight Path-Suluk-ought to be based on Love and Consciousness.The Salik- Wayfarer-is superior to one "Merged with Divine"-Majzub.Moses lost consciousness,but during Ascencion- to Divine-Meraj-our Prophet (PBUH) remained conscious-smiling.
According to lady Mystic-Rabia Basri-the Wayfarer-salik- has 4 states/stages:
1)in the Path of life till death,
2)after death, one is guardian of his deeds like a wayfarer,
(then our request for ablity to follow the Sirat al Mustaqim-straight Path,)signidies that
3)one cannot reach the distination without a Murshid/Guide and,
4) Oh Lord! You ure nearer than Jugular vein,but we lost the way.
According to anather to Sadruddin Shirazi-aka Mulllah Sadra,there are 4 paths:
1.Life-from creation to Creatin;
2.Sscent from creation to Creator-known as Sulook;
3.Union with Creator-Fana Fillah;
4.Descent from Creator to Creation-Baqa billah.
Story:When a Murid asked his Murshid,Baqi billah,a great Sufi of Delhi: 'what is Baqa Billah" he directed the questioner to await the horse rider who will come to lead his funeral prayer.When Baqi Billah passed away and the emasked rider finishing the funeral paryer embarked on his horse to leave,the Murid asked him the'meaning of Baqa Billah.Keeping silent,he lifted his mask,revealing that it was Baqi Billah himself.who led his own prayer.Murid fainted. Subhallah.
Story:One Sufi,Ibrahim Adham who had forsaken his Kingdom was going to Haj on foot with a guide riding on a camel. In answer to a question by the Guide:" Who is the Rider and who is on Foot, ,the Great Mystic Ibrahim Adham who was walking on foot said: Patient in Trials;Thankful in Blessings; Content- with Destiny; Sublimating his Self,Uncertain of life, I ride.
The Guide replied:"Indeed you are the Rider and I am the one on foot."
Constacy/Paatience in Faith e is superior to 1000 miracles-(Karamaat) jumping into Sea on Allah's commmand ( Jonah);sacrifce of his son and jumping into Fire,( Abraham) ;Becoming Disiciple despite being Prophet ( Moses before Khizr) ,sacrifice of 100 horses by Sulaiman on missing his Asr prayer- such are their prayers :"Oh Allah grant me Guidance".
References:
1.Tafsir Ibne Kathir
2. " Abul Kamalam Azad,Tanjumanul Quran,Ummul Kitab
3. " AMin Ahsan Islahi,Tadabbure Quran
4. " Abul Aa Maududi TafihulQuran
5. " Ahmad Raaza Khan,Kanzul Iman. " Ahmad Yar Khan,Tafsir,Naeemi
7. " Hamid Alger,Tafsir Sura Al-Fatiha

Note:
"Rab"-Usually translated as 'Cherisher' is inadequate to give the full implications of the Divine attribute.The closest translation being in Urdu and Persian as 'Parwardigar' and in HIndi rendition as 'Palanhar'.
Taking the analogy of Parwardigar,providing nourishment by female in her womb;after delivery by suckling and feeding the offspring till it becomes adult,the question is who provides for female is the male-
AL RIJAJAL AL QAWWAMUN ALA- NISA-Men are provider of women.
Going back further,who cherished and provided for the parents,grand parents,great great grandparent-the answer is Allah (SUBHANA WA TAALA) who created and cherished,provided for Adam,first in Paradise and thereafter his progeny on this planet.
Abul Kalam Azad then gives a beautiful interpretation of Cherishing and Providing-by arranging in plentiful supply,free of cost Air,Water and Food-
Going further,Al Alameen i.e., to all Creation- Beings- human without distinction of caste,creed or ethnicity- non-humans-animal kingdom,plant kingdom in sea and land,oceans and continents.
And finally,when parents become old,unable to earn,the children provide for the Subhallah.
Wa Akhir o Dawana Wal Hamdo Lillahe Rabbil Aalamin

Sura Al-Fatiha-Scientific Paradigm

Sura Al-Fatiha:Scientific Paradigm
Ambassador Syed A.Ahsani 1 Thursday, 15 April 2010 16:44
My take on it is as follows:Sura Al-Fatiha: Space Time Dimension

In Space Time dimension, Rab means that after Creation, Allah has not left every being to its own devices, but He is constantly looking after it, moment to moment, state by stage-Kullo Youm Huwa fi Shan-Sura Rahman. He is cherishing, evolving, providing, fulfilling its needs-from birth to death, in this world and in the Hereafter.

Rububiat starts even before birth, nay from the time of conception in the womb of mother, grand mother and so on, back to Eve.

And all this is written in the Tablet, call it Destiny, Genome wherein is engraved all diseases every being will suffer from.

Quran says it is written where one will be born, grow up and die.

And why all this phenomenon.? For, Allah is the most Benevolent and Merciful i.e., Rahman in this world- to Muslims and non-Muslims alike,indeed to all beings and non beings-fi Dunya.
And Rahim in Hereafter- fil Akhira -to Muslims and Believers.

Marvel of Rububiat:

At birth, the newly- born instinctively sucks milk with varying density, suited to its digestion- created in the mother's breast- for a fixed period ,then in case of humans suckling is followed by tinned food and then regular meals.

And then the mothers trains the infant from the stage of toddler to walking till age 5 when he goes to school, college and university-the longest period of dependence-gets a job gets, married and procreates.

When parents get old, the siblings return the favors to parents by looking after them. Thus the sage of Rububiat continues.

Space and Time Dimension:

Spatial Dimension:

Alameen signifies the Worlds, Galaxies, Universes, Multi verse in Space- from one end to the other in Space-
Length, Breadth and Height-3 dimensions.

That is not all. Alameen has the 4th dimension-Time also.

Thus.according to the Physicists, our Universe started from the Big Bang when our Time started. From the beginning of Time, Alameen is being looked after by Allah in HIs Infinite Benevolence and Mercy.

Subhanallah