Al-Fatiha - Revision history

Asmith at 03:21, 19 February 2026

2026-02-19T03:21:04Z

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	{{QualityScore\|Lead=2\|Structure=2\|Content=2\|Language=3\|References=2}}		{{QualityScore\|Lead=2\|Structure=2\|Content=2\|Language=4\|References=2}}

	Al-Fatiha (الْفَاتِحَة‎) or ''The Opening'' or ''The Opener'' is the first chapter, or [[surah]], of the [[Qur'an]]. It comprises seven verses and is recited at least once during each unit of each of the five daily Islamic [[prayers]].		Al-Fatiha (الْفَاتِحَة‎) or ''The Opening'' or ''The Opener'' is the first chapter, or [[surah]], of the [[Qur'an]]. It comprises seven verses and is recited at least once during each unit of each of the five daily Islamic [[prayers]].

Asmith: /* Translation notes */ cleaning up language

2026-02-19T03:20:52Z

Translation notes: cleaning up language

Zhothaqquah at 19:50, 3 December 2025

2025-12-03T19:50:09Z

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	The correct translation of <font size="3">دِّين</font>, ''dīn'' is "judgement". Compare Hebrew ''dīn'', "judgement, justice, law" from the root ''dyn'', "to judge". The meaning of ''dīn'' as "faith" is unique to Arabic. Perhaps it is best understood as "law", as <font size="3">إﻣان</font>, '' 'imān'', from the root '' 'mn'', means "faith". The Hebrew word for "faith" comes from the same root.		The correct translation of <font size="3">دِّين</font>, ''dīn'' is "judgement". Compare Hebrew ''dīn'', "judgement, justice, law" from the root ''dyn'', "to judge". The meaning of ''dīn'' as "faith" is unique to Arabic. Perhaps it is best understood as "law", as <font size="3">إﻣان</font>, '' 'imān'', from the root '' 'mn'', means "faith". The Hebrew word for "faith" comes from the same root.

	'''1:5''' ~~Already we have an ambiguity in the Qur'an.~~ The words إِيَّاك ('īyāka) and وإِيَّاكَ (wa'īyāka) have no clear translation and no fewer than three variants. Arthur Jeffrey located several Qur'ans with different readings and one without any version of this sura.<ref>Jeffrey, Author, "[http://www.answering-islam.org/Books/Jeffery/fatiha.htm A Variant Text of the Fatiha]"'', The Muslim World'', Volume 29 (1939), pp. 158-162.</ref> One of the variants is the pair حِيَّاك (ḥīyāka) and وإِيَّاكَ (wīyāaka). "[~~These~~] seem all to be independent attempts to interpret the unvoweled, unpointed skeleton term ([[w:rasm \|rasm]]) that stood in the original codex." ~~(Jeffrey)~~ The most likely translation is a 2nd person masculine singular emphatic accusative (emphatic object).		'''1:5''' The words إِيَّاك ('īyāka) and وإِيَّاكَ (wa'īyāka) have no clear translation and no fewer than three variants. Arthur Jeffrey located several Qur'ans with different readings and one without any version of this sura.<ref>Jeffrey, Author, "[http://www.answering-islam.org/Books/Jeffery/fatiha.htm A Variant Text of the Fatiha]"'', The Muslim World'', Volume 29 (1939), pp. 158-162.</ref> One of the variants is the pair حِيَّاك (ḥīyāka) and وإِيَّاكَ (wīyāaka). Jeffrey has stated that "[these] seem all to be independent attempts to interpret the unvoweled, unpointed skeleton term ([[w:rasm \|rasm]]) that stood in the original codex." The most likely translation is a 2nd person masculine singular emphatic accusative (emphatic object).

	~~==Variant Texts==~~

	~~As mentioned in '''Translation Notes, 1:5''', Arthur Jeffrey identified several variant texts of this sura. Each has a very different wording, but all express similar sentiments~~.

	==Commentary==		==Commentary==
	===In relation to positioning within the Qur'an===		===In relation to positioning within the Qur'an===
	~~Several lines of evidence converge to show~~ that this was a prayer prepended to the Qur'an, ~~perhaps~~ to be ~~said~~ before reading it. This prayer was almost certainly composed orally before the rest of the Qur'an was put to writing, and likely changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras ~~as it clearly and prominently breaks this model~~. When the Qur'an was printed the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.		There are several indications that this text was a prayer prepended to the Qur'an, possibly to be recited before reading it. This prayer was almost certainly composed orally before the rest of the Qur'an was put to writing, and it likely changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was printed, the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.

	~~The lines of evidence to support this hypothesis are:~~

	'''1.''' Unlike every other surah, Allah is in the second person. That is, Allah is spoken to. It would be bizarre for the supposed divine author of a revelatory work to speak to himself, particularly, to pledge to serve and seek help from himself.

	'''2.''' The major textual variations indicate that this surah was recorded after the period of "revelation". Moreover, they indicate that this surah fell into disuse and its pronunciation had to be reconstructed.

	'''3.~~''' This~~ surah ~~violates the longest-~~to~~-shortest organization rule~~.		Unlike in every other surah of the Qur'an, Allah is referred to in the second person here, instead of the first-person perspective employed through most of the text. The surah's major textual variations sugggest that it was recorded after the period of "revelation." They also suggest that this surah fell into disuse and its pronunciation had to be reconstructed.

	~~One~~ variant lacks the [[w:basmala \| basmala]], so it is unlikely to have originated ~~in this surah~~.		This surah additionally violates the longest-to-shortest organization rule, and one variant lacks the[[w:basmala \| basmala]], meaning it is unlikely to have originated here.

	===In relation to Jews and Christians===		===In relation to Jews and Christians===

Asmith: /* Commentary */

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Commentary

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	===In relation to Jews and Christians===		===In relation to Jews and Christians===
	The [[hadith]] literature ~~make~~ negative references to the Jews and Christians in connection with this surah.<ref>Sunan Abi Dawood, narrated by Adi ibn Hatim</ref><ref>Sunan al-Tirmidhi, narrated by Adi ibn Hatim</ref>		The [[hadith]] literature makes negative references to the Jews and Christians in connection with this surah.<ref>Sunan Abi Dawood, narrated by Adi ibn Hatim</ref><ref>Sunan al-Tirmidhi, narrated by Adi ibn Hatim</ref>

	Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-Din al-Hilali specify Jews and Christians within their translation of Ayah 6-7, which reads:		Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-Din al-Hilali specify Jews and Christians within their translation of Ayah 6-7, which reads:

Asmith: /* Commentary */

2021-05-29T19:40:57Z

Commentary

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	==Commentary==		==Commentary==
	===In relation to positioning within the Qur'an===		===In relation to positioning within the Qur'an===
	Several lines of evidence converge to show that this was a prayer prepended to the Qur'an, perhaps to be said before reading it. This prayer was composed orally before the Qur'an was put to writing, and changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was printed the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.		Several lines of evidence converge to show that this was a prayer prepended to the Qur'an, perhaps to be said before reading it. This prayer was almost certainly composed orally before the rest of the Qur'an was put to writing, and likely changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras as it clearly and prominently breaks this model. When the Qur'an was printed the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.

	The lines of evidence to support this hypothesis are:		The lines of evidence to support this hypothesis are:

Asmith: /* In relation to positioning within the Qur'an */

2021-05-29T19:39:17Z

In relation to positioning within the Qur'an

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	==Commentary==		==Commentary==
	===In relation to positioning within the Qur'an===		===In relation to positioning within the Qur'an===
	Several lines of evidence converge to show that this was a prayer prepended to the Qur'an, perhaps to be said before reading it. This prayer was composed orally before ~~the printing of~~ the Qur'an, and changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was printed the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.		Several lines of evidence converge to show that this was a prayer prepended to the Qur'an, perhaps to be said before reading it. This prayer was composed orally before the Qur'an was put to writing, and changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was printed the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.

	The lines of evidence to support this hypothesis are:		The lines of evidence to support this hypothesis are:

Asmith: /* References */

2021-02-24T21:26:19Z

References

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	[[Category:Qur'an]]		[[Category:Qur'an]]
			[[Category:Salah (prayer)]]

IbnPinker at 00:28, 20 February 2021

2021-02-20T00:28:26Z

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	To be genuine and effective, reconciliation between Muslims and those they refer to as 'People of the Book' (Jews and Christians), requires that Al-Fatihah and its meaning be discussed openly. That devout Muslims are daily declaring before Allah that Christians have gone astray and Jews are objects of divine wrath, must be considered a matter of central importance for interfaith relations. This is all the more so because the interpretation of verse 7 which relates it to Christians and Jews is soundly based upon the words of Muhammad himself. As Al-Fatihah is the daily worship of Muslims, and represents the very essence of Islam itself, the meaning of these words cannot be ignored or glossed over.<ref>{{cite web\|url= http://blog.markdurie.com/2009/12/greatest-recitation-of-surat-al-fatiha.html \|title=Greatest recitation of surat al fatiha \|author=[[w:Mark Durie\| Durie, Mark]] \|date=3 December 2009\|}}</ref>}}		To be genuine and effective, reconciliation between Muslims and those they refer to as 'People of the Book' (Jews and Christians), requires that Al-Fatihah and its meaning be discussed openly. That devout Muslims are daily declaring before Allah that Christians have gone astray and Jews are objects of divine wrath, must be considered a matter of central importance for interfaith relations. This is all the more so because the interpretation of verse 7 which relates it to Christians and Jews is soundly based upon the words of Muhammad himself. As Al-Fatihah is the daily worship of Muslims, and represents the very essence of Islam itself, the meaning of these words cannot be ignored or glossed over.<ref>{{cite web\|url= http://blog.markdurie.com/2009/12/greatest-recitation-of-surat-al-fatiha.html \|title=Greatest recitation of surat al fatiha \|author=[[w:Mark Durie\| Durie, Mark]] \|date=3 December 2009\|}}</ref>}}

	~~{{Core Scripture}}~~

	==See Also==		==See Also==
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	==External Links==		==External Links==

	*[http://www.youtube.com/watch?v=Iti-dplakf4 The Greatest Recitation of Surat Al-Fatiha - Fahd Al Kanderi] ~~''- Youtube video by Muslim''~~		*[http://www.youtube.com/watch?v=Iti-dplakf4 The Greatest Recitation of Surat Al-Fatiha - Fahd Al Kanderi]

	==References==		==References==

IbnPinker at 21:51, 2 September 2020

2020-09-02T21:51:51Z

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	{{QualityScore\|Lead=1\|Structure=2\|Content=2\|Language=3\|References=2}}		{{QualityScore\|Lead=2\|Structure=2\|Content=2\|Language=3\|References=2}}

	Al-Fatiha (الْفَاتِحَة‎) or ''The Opening'' or ''The Opener'' is the first chapter, or [[surah]], of the [[Qur'an]]. It comprises seven verses and is recited at least once during each unit of each of the five daily Islamic [[prayers]].		Al-Fatiha (الْفَاتِحَة‎) or ''The Opening'' or ''The Opener'' is the first chapter, or [[surah]], of the [[Qur'an]]. It comprises seven verses and is recited at least once during each unit of each of the five daily Islamic [[prayers]].

IbnPinker at 02:24, 27 August 2020

2020-08-27T02:24:13Z

← Older revision		Revision as of 02:24, 27 August 2020
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	{{QualityScore\|Lead=1\|Structure=2\|Content=2\|Language=3\|References=2}}		{{QualityScore\|Lead=1\|Structure=2\|Content=2\|Language=3\|References=2}}

	Al-Fatiha (الْفَاتِحَة‎)		Al-Fatiha (الْفَاتِحَة‎) or ''The Opening'' or ''The Opener'' is the first chapter, or [[surah]], of the [[Qur'an]]. It comprises seven verses and is recited at least once during each unit of each of the five daily Islamic [[prayers]].

	==~~Arabic~~ Text==		Islamic sources are divided on when this chapter was [[Revelation\|revealed]] to Muhammad, with Ibn Abbas arguing for a [[Mecca\|Meccan]] descent and others a [[Medina\|Medinan]] descent.

			==Text==

	'''1:1''' <font size="3">بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ</font>		'''1:1''' <font size="3">بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ</font>

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	==Translation notes==		==Translation notes==

	~~'''1:1''' In <font size="3">بِسْمِ اللّهِ</font>, "In the name of Allah", the [[w:basmala \| basmala]], the word "the" is implied. This would read well as "By the name of Allah".~~

	'''1:2''' Arabic generally does not use the [[w:compula \| copula]], so the subjunctive "be" is implied.		'''1:2''' Arabic generally does not use the [[w:compula \| copula]], so the subjunctive "be" is implied.
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	'''1:3''' This is a repetition of the last two words (not counting the definite articles) of 1:1.		'''1:3''' This is a repetition of the last two words (not counting the definite articles) of 1:1.

	'''1:4''' مَـالِكِ ("ruler") can also be translated as "slave-master". Its use of the genitive indicates that it is a continuation of '''1:3'''.		'''1:4''' مَـالِكِ ("ruler") can also be translated as "slave-master" or "owner." Its use of the genitive indicates that it is a continuation of '''1:3'''.
	The correct translation of <font size="3">دِّين</font>, ''dīn'' is "judgement". Compare Hebrew ''dīn'', "judgement, justice, law" from the root ''dyn'', "to judge". The meaning of ''dīn'' as "faith" is unique to Arabic. Perhaps it is best understood as "law", as <font size="3">إﻣان</font>, '' 'imān'', from the root '' 'mn'', means "faith". The Hebrew word for "faith" comes from the same root.		The correct translation of <font size="3">دِّين</font>, ''dīn'' is "judgement". Compare Hebrew ''dīn'', "judgement, justice, law" from the root ''dyn'', "to judge". The meaning of ''dīn'' as "faith" is unique to Arabic. Perhaps it is best understood as "law", as <font size="3">إﻣان</font>, '' 'imān'', from the root '' 'mn'', means "faith". The Hebrew word for "faith" comes from the same root.

	'''1:5''' The words إِيَّاك ('īyāka) and وإِيَّاكَ (wa'īyāka) ~~have no clear translation~~ and no ~~fewer~~ than three variants. Arthur Jeffrey located several Qur'ans with different readings and one without any version of this ~~sura~~.<ref>Jeffrey, Author, "[http://www.answering-islam.org/Books/Jeffery/fatiha.htm A Variant Text of the Fatiha]"'', The Muslim World'', Volume 29 (1939), pp. 158-162.</ref> One of the variants is the pair حِيَّاك (ḥīyāka) and وإِيَّاكَ (wīyāaka). Jeffrey has stated that "[these] seem all to be independent attempts to interpret the unvoweled, unpointed skeleton term ([[w:rasm \|rasm]]) that stood in the original codex." The most likely translation is a 2nd person masculine singular emphatic accusative (emphatic object).		'''1:5''' The words إِيَّاك ('īyāka) and وإِيَّاكَ (wa'īyāka) is an extremely usunually way to state "you" as a direct object in Arabic, and manuscripts show no less than three variants. Arthur Jeffrey located several Qur'ans with different readings and one without any version of this verse.<ref>Jeffrey, Author, "[http://www.answering-islam.org/Books/Jeffery/fatiha.htm A Variant Text of the Fatiha]"'', The Muslim World'', Volume 29 (1939), pp. 158-162.</ref> One of the variants is the pair حِيَّاك (ḥīyāka) and وإِيَّاكَ (wīyāaka). Jeffrey has stated that "[these] seem all to be independent attempts to interpret the unvoweled, unpointed skeleton term ([[w:rasm \|rasm]]) that stood in the original codex." The most likely translation is a 2nd person masculine singular emphatic accusative (emphatic object).

	==Commentary==		==Commentary==
	===In relation to positioning within the Qur'an===		===In relation to positioning within the Qur'an===
	There are several indications that this text was a prayer prepended to the Qur'an, possibly to be recited before reading it. This prayer was almost certainly composed orally before the rest of the Qur'an was put to writing, and it likely changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was ~~printed~~, the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.		There are several indications that this text was a prayer prepended to the Qur'an, possibly to be recited before reading it. This prayer was almost certainly composed orally before the rest of the Qur'an was put to writing, and it likely changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'anic rasm was put to paper, the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.

	Unlike in every other surah of the Qur'an, Allah is referred to in the second person here, instead of the first-person perspective employed through most of the text. The surah's major textual variations ~~sugggest~~ that it was recorded after the period of "revelation." They also suggest that this surah fell into disuse and its pronunciation had to be reconstructed.		Unlike in every other surah of the Qur'an, Allah is referred to in the second person here, instead of the first-person perspective employed through most of the text. The surah's major textual variations sugest that it was recorded after the period of "revelation." They also suggest that this surah fell into disuse and its pronunciation had to be reconstructed.

	This surah additionally violates the longest-to-shortest organization rule, and one variant lacks the[[w:basmala \| basmala]], meaning it is unlikely to have originated here.		This surah additionally violates the longest-to-shortest organization rule, and one variant lacks the[[w:basmala \| basmala]], meaning it is unlikely to have originated here.