The word “Sūrah” derives from sirr (“secret”) / sayr (“to travel”) / sūr (“enclosure”) / āsirah (“bracelet”). The person who travels most widely holds the greatest number of secrets, just as a wall (sūr) around a place conceals all that lies within it. Bracelets (āsir) store high energies and hidden mysteries, and we know that the inhabitants of Paradise will be adorned with bracelets of gold. Thus the term “Sūrah” implies that one who enters this chapter will see and hear its secrets, and will be infused with its energy.

Sūrat al-Ḥamdis the very first chapter of the Qur’an. It consists of seven verses, containing 29 words and 143 letters (139 letters if you exclude the hamzah), with a total of 56 diacritical dots. The Divine Name Allāh appears twice. It employs 21 distinct letters of the Arabic alphabet, of which 14 are the so-called “Noorāni” (illuminating) letters. It appears on page 1 of the Musḥaf, in Juz’ 1, Hizb 1.

Sūrat al-Ḥamd was the fifth chapter revealed—after al-ʿAlaq, al-Qalam, al-Muzzammil, and al-Muddaththir—and it comprises seven verses. It is built from 29 words and 143 letters. Seven letters not found elsewhere in this chapter are: ث (tha’), ج (jīm), خ (kha’), ز (zāy), ش (shīn), ظ (ẓā’), ف (fā’), leaving exactly 21 alphabetic roots—an exact multiple of seven. For this reason it is neither called Umm al-Kitāb (“Mother of the Book”) nor al-Sabʿ al-Mathānī (“the Seven Oft-Repeated,” see al-Ḥijr 15:87). Allah has enjoined its recitation every day, seventeen times in the seventeen units of obligatory prayer across the five daily ṣalāhs.

“Bismillāh ar-Raḥmān ar-Raḥīm” (“In the name of Allah, the Entirely Merciful, the Especially Merciful”) is the first verse of Sūrat al-Ḥamd. This formula—the Basmala—does not count as a verse in any other sūra. Thus every sūra of the Qur’an begins with it, except Sūrat at-Tawbah, since that chapter contains no verse invoking mercy, and it would conflict to open it with “In the name of Allah, the Entirely Merciful, the Especially Merciful” immediately followed by a declaration of disavowal of Allah and His Messenger.

• In the Qur’anic orthography, the alif in “Bism” is omitted (written بِسْمِ rather than بِاسْمِ) to indicate swift commencement. This very Basmala served as Prophet Sulaymān’s u official seal on his correspondence—not a ring worn on the hand. When the Queen of Sheba received his letter, she recognized it by that seal: {“Indeed it is from Sulaymān, and indeed it reads: ‘In the name of Allah, the Entirely Merciful, the Especially Merciful—Do not exalt yourselves against me, but come to me in submission.’”}— Sahih International, an-Naml 27:30–31
• Nūḥ (ʿalā his sālam) invoked the very same formula when boarding the Ark:
  {“And Nūḥ said, ‘Embark therein in the name of Allah, its course and its anchorage. Indeed, my Lord is Forgiving and Merciful.’”} — Sahih International, Hūd 11:41
• Likewise, the alif in “ar-Raḥmān” is written as a dagger-alif (ٱلرَّحْمَٰنِ) between the mīm and nūn, bringing the total letters of the Basmala to nineteen. If one writes the full alif in “Bism” (بِاسْمِ), it signifies heartfelt presence, as in the formula “bismi” (باسم) which appears four times in the Qur’an:
  • {“So exalt the name of your Lord, the Most Great.”} — al-Wāqiʿah 56:74
  • {“So exalt the name of your Lord, the Most Great.”} — al-Wāqiʿah 56:96
  • {“So exalt the name of your Lord, the Most Great.”} — al-Ḥāqqah 69:52
  • {“Read in the name of your Lord who created.”} — al-ʿAlaq 96:1

Allāh – The proper Name of God which none of His creation may adopt. The first verse of Sūrat al-Ḥamd opens with manifestations of Divine Majesty. The term Allāh signifies “The Most High.” As stated: {“And if you do not aid him [i.e., Allāh]—then indeed Allāh has already aided him when those who disbelieved had driven him out [of Ta’if] as one of two, when they were in the cave and he said to his companion, ‘Do not grieve; indeed Allāh is with us.’ And Allāh sent down His tranquillity upon him and supported him with soldiers [angels] you did not see and made the word of those who disbelieved the lowest, while the word of Allāh—that is the Highest. And Allāh is Exalted in Might and Wise.”} — Sahih International, at-Tawbah 9:40 Allah has two primary Names mentioned in this context: Allāh and ar-Raḥmān. {“Say, ‘Invoke Allāh or invoke ar-Raḥmān. Whichever [name] you invoke— to Him belong the best names.’…”}— Sahih International, al-Isrā’ 17:110 Beyond these, the Qur’an enumerates 206 attributes of God (see al-Isrā’ 17:110). God always speaks of His noble Essence in the plural form: {“Indeed, it is We who sent down the Reminder and indeed, We will be its guardian.”}— Sahih International, al-Ḥijr 15:9

ar-Raḥmān – A unique Name and distinguishing mark of the Qur’an, appearing at its very outset: {“ar-Raḥmān – He taught the Qur’ān.”}— Sahih International, ar-Raḥmān 55:1–2 This blessed Name is so central that an entire chapter is titled ar-Raḥmān. Its final verse declares: {“Blessed is the name of your Lord, Owner of Majesty and Honor.”}— Sahih International, ar-Raḥmān 55:78 The Name ar-Raḥmān alone constitutes an entire verse, encompassing both power and sovereignty: {“ar-Raḥmān – [It is He] who has established Himself above the Throne.”}— Sahih International, Ṭā Hā 20:5 It also conveys severity and punishment: {“[The angel] said, ‘O my father, indeed I fear that you will be touched by the punishment of ar-Raḥmān so you would be to Satan a companion [in disgrace].’”}— Sahih International, Maryam 19:45

• Two Nearly Identical Verses in the Qur’an
  • {“Whatever [i.e., no reminder] comes to them of a message from their Lord – thereupon they listen to it while playing.”}— Sahih International, al-Anbiyā’ 21:2
  • {“And whatever [i.e., no reminder] comes to them of a message from the Most Merciful – they turn away from it.”}— Sahih International, ash-Sha‘rā 26:5

In the first verse the phrase “from their Lord” (min rabbihim) addresses all people—Muslim and non-Muslim alike. In the second, “from the Most Merciful” (min ar-Raḥmān) is directed specifically at those who revere the Qur’an. This beautiful distinction underscores the difference between Allāh as Lord (Rabb) and as the Merciful (ar-Raḥmān); the Name ar-Raḥmān belongs uniquely to the people of the Qur’an.

·        ar-Raḥīm (The Most Merciful) This attribute of Allāh occurs as a standalone definitive noun (mu‘arraf manūnan). It accompanies ar-Raḥmān in six key places: in the Basmala of al-Fātiḥah, the Basmala of Sulaymān’s correspondence, the opening of Sūrah al-Fātiḥah, and in the chapters al-Baqarah, al-Faṣṣl, and al-Ḥashr: {“ar-Raḥmān ar-Raḥīm.”} — Sahih International, al-Baqarah 2:163; al-Faṣṣl 41:2; al-Ḥashr 59:24 God’s attribute ar-Raḥīm is often paired with al-Tawwāb (the Ever-Relenting), al-Ghafūr (the All-Forgiving), al-Ra’ūf (the Most Compassionate), al-Wadūd (the Most Loving), and al-‘Azīz (the All-Mighty). His mercy encompasses all creatures—believers and disbelievers, the virtuous and the wayward. The Qur’an affirms: {“And inform My servants that I am the Forgiving, the Merciful.”}— Sahih International, al-Ḥijr 15:49

Al-ḥamdu lillāh (“Praise be to Allāh”) In Sūrah al-Fātiḥah the phrase appears as “al-ḥamdu lillāh,” not “lillāhi al-ḥamd,” as found elsewhere: {“To Allāh belongs all praise, Lord of the heavens and Lord of the earth, Lord of the worlds.”}— Sahih International, al-Jāthiyah 45:36 Saying “lillāhi al-ḥamd” (praise to Allāh) restricts gratitude to a particular blessing—e.g., “Praise be to Allāh for this child.” By contrast, “al-ḥamdu lillāh” expresses praise of Allāh in every time and circumstance—poverty or wealth, health or illness, youth or old age. Likewise, “ash-shukru lillāh” (thanks be to Allāh) refers to a specific favor:{“And We have enjoined upon man [care] for his parents… ‘Be grateful to Me and to your parents; to Me is the [final] destination.’”}— Sahih International, Luqmān 31:14 Praise belongs only to the Ever-Living; for the deceased we offer commendation (madḥ), e.g., “He was noble and brave.” The Qur’an teaches: {“He is the Ever-Living; there is no deity except Him, so invoke Him, [being] sincere to Him in religion. Praise be to Allāh, Lord of the worlds.”}— Sahih International, Ghāfir 40:65

Rabb al-‘Ālamīn (Lord of the Worlds) The plural ‘ālamīn encompasses every realm—humanity, jinn, angels; animals; plants; mountains; seas; the cosmos; the world of creation and the world of command. The term Rabb signifies the Sustainer who gives to believer and disbeliever alike. When our father Ibrāhīm u prayed, he addressed God as Rabbī (“my Lord”), not Ilāhī (“my God”), reflecting the universal provision of the Lord: {“And [mention] when Ibrāhīm said, ‘My Lord, make this a secure city and provide its people with fruits—whoever of them believes in Allāh and the Last Day.’ [Allāh] said, ‘And whoever disbelieves—I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.’”}— Sahih International, al-Baqarah 2:126

ar-Raḥmān (The Entirely Merciful) God governs the universe by His Name ar-Raḥmān: {“ar-Raḥmān – [He] established Himself above the Throne.”} — Sahih International, Ṭā Hā 20:5 Were He to govern by His Name Allāh (the generic divine name), life would instantly cease: {“And if Allāh were to punish the people for what they have earned, He would not leave upon the earth any creature… but He defers them for a specified term.”}— Sahih International, Fāṭir 35:45  Yet our Lord is both ar-Raḥmān and ar-Raḥīm.

Māliki Yawm id-Dīn (Master of the Day of Recompense) The Arabic root m-l-k yields three forms:

• Mālik (مالك) denotes ownership over a specific domain—e.g., “the owner of the car.” Here, Mālik Yawm id-Dīn means He alone owns the dominion on the Day of Judgment.
• al-Malik (الملك) is absolute sovereignty over all realms: {“He is Allāh, other than whom there is no deity, the Sovereign…”}— Sahih International, al-Ḥashr 59:23
• al-Malīk (الملك) as “King” refers specifically to after the final accounting: {“In a seat of truth, near an Eternal Sovereign.”}— Sahih International, al-Qamar 54:55

ad-Dīn (the Recompense) Literally “the debt/account.” {“And indeed, [appointed] over you are keepers, noble and recording; they know whatever you do.”} — Sahih International, al-Ḍhāriyāt 51:17 Disbelievers wonder: {“When we have died and become dust and bones, are we indeed to be resurrected?”} — Sahih International, al-Ṣāffāt 37:53Thus “Master of the Day of Recompense” signifies the One who alone wields authority on that Day. The Qur’an underscores this twice in al-Infiṭār: {“And what can make you know what is the Day of Recompense? Then, what can make you know what is the Day of Recompense? It is the Day when a soul will not possess for another soul [power to do] a thing… And the command that Day is Allāh’s.”} — Sahih International, al-Infiṭār 82:17–19 On that Day, every creature will stand as a servant before Him, and He alone will decide who enters Paradise and who enters the Fire.

“Ihdinā aṣ-Ṣirāṭ al-Mustaqīm” (“Guide us to the Straight Path”) is the sole supplication in Sūrat al-Ḥamd. In this world, the “Straight Path” signifies the Qur’an itself, which embodies the values, ethics, and principles that form the foundation of the faith.

o   {“So hold firmly to that which has been revealed to you. Indeed, you are on a straight path.”} — Sahih International, al-Zukhruf 43:43

o   {“Indeed, I have relied upon Allāh, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a straight path.”} — Sahih International, Hūd 11:56

Without such moral and ethical anchor, one cannot remain on the Straight Path. Allah ﷻ commanded His Messenger ﷺ to proclaim:

o   {“Say, ‘Indeed, my Lord has guided me to a straight path— a correct religion—the way of Ibrāhīm, inclining toward truth. And he was not of those who associate others with Allāh.’”} — Sahih International, al-An‘ām 6:161

o   {“And, ‘This is My straight path, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.’”} — Sahih International, al-An‘ām 6:153

o   {“And, ‘This is the path of your Lord, a straight path. We have detailed the verses for a people who remember.’”} — Sahih International, al-An‘ām 6:126 In contrast, Iblīs sought to corrupt societal values: {“He [Iblīs] said, ‘Because You have put me in error, I will surely sit in wait for them on Your straight path.’”} — Sahih International, al-A‘rāf 7:16

“Ṣirāṭ alladhīna an‘amta ‘alayhim” (“the path of those upon whom You have bestowed favor”) refers to those whom Allāh has guided: {“And whoever obeys Allāh and the Messenger—those will be with the ones upon whom Allāh has bestowed favor: the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions.”}— Sahih International, an-Nisā’ 4:69 These were paragons of ethics, refinement, generosity, forgiveness, and humility. The “Straight Path” is thus the very foundation of every Islamic message:

o   Muḥammad ﷺ — Allāh said to him: {“Indeed, you are of the messengers, on a straight path.”} — Sahih International, Yā Sīn 36:3–4 Our faith is the Straight Path: “I have been sent to perfect noble character.”

o   Ibrāhīm u — Allāh says: {“Indeed, Ibrāhīm was a [comprehensive] leader, devoutly obedient to Allāh, inclining toward truth, and he was not of those who associate others with Allāh. … He [Allāh] selected him and guided him to a straight path.”} — Sahih International, an-Naḥl 16:120–121

o   Mūsā and Hārūn u— Allāh recounts: {“And We bestowed favor upon Mūsā and Hārūn. … And We supported them, so they were the predominant. … And We gave them the clear Book. … And We guided them to a straight path.”} — Sahih International, aṣ-Ṣāffāt 37:114–118

Thus, Islam itself is the Straight Path.

“…Not of those who have evoked [Your] anger” (ghayri al-maġḍūbi ‘alayhim) refers to twelve categories in the Qur’an—those whose deeds crossed from mere speech into action:

1.        Those who disbelieve in Allāh and kill the prophets {“…and incurred the wrath of Allāh. That is because they disbelieved in the verses of Allāh and killed the prophets without right. That is because they disobeyed and were [habitually] transgressing.”} — Sahih International, al-Baqarah 2:61
{“Humiliation will cover them wherever they are overtaken, except by a rope [i.e., covenant] from Allāh and a rope from the people. And they have drawn upon themselves the wrath of Allāh, and humiliation will cover them. That is because they used to disbelieve in the verses of Allāh and kill the prophets without right. That is because they disobeyed and were [habitually] transgressing.”} — Sahih International, Āl ‘Imrān 3:112

2.        Those who contest the Qur’an’s revelation to Muḥammad ﷺ {“How wretched is that for which they sold themselves— that they would disbelieve in what Allāh has revealed, out of [ill] will that Allāh would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment.”} — Sahih International, al-Baqarah 2:90

3.        The criminal who kills a believer intentionally {“And whoever kills a believer intentionally—his recompense is Hell, wherein he will abide eternally, and Allāh has become angry with him and has cursed him and has prepared for him a great punishment.”} — Sahih International, an-Nisā’ 4:93

4.        The corruptors who consume illicit gains {“Say, ‘Shall I inform you of [something] worse than that as penalty from Allāh? [It is that of] those whom Allāh has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghūt. Those are worse in position and further astray from the sound way.’”}

{“…And when they come to you, they say, ‘We believe’; but they have entered with disbelief while they were driving away a group [i.e., people] from the way of Allāh. Indeed, they will come to know.”}

{“And you see many of them hastening into sin and aggression and the devouring of unlawful gain. How wretched is what they have been doing.”}

{“Had the rabbānīyyūn [scholars] and the aḥbār [priests] of the Jews not forbade them from wrongdoing and the devouring of unlawful gain, a wretched thing would have been that which they were doing.”}

{“And the Jews say, ‘The hand of Allāh is chained.’ Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire for war, Allāh extinguished it; and they strive throughout the land [causing] corruption. And Allāh does not like corrupters.”}
— Sahih International, al-Mā’idah 5:60–64

5.        The disbelievers among the people of Hūd {“And to ʿĀd [We sent] their brother Hūd. He said, ‘O my people, worship Allāh; you have no deity other than Him. Then will you not fear Him?’ … He said, ‘There has come upon you admonition from your Lord and a healing for what is in the breasts, and [for] those who believe, a guidance and mercy.’”} — Sahih International, al-A‘rāf 7:65–71

6.        The worshippers of the calf among Bani Isrā’īl {“Indeed, those who took the calf [for worship] will obtain anger from their Lord and humiliation in the life of this world; and thus We recompense the inventors [of falsehood].”}

{“And Mūsā returned to his people, angry and sorrowful. He said, ‘O my people, did your Lord not promise you a good promise? Then, did you bring upon yourselves the delay [of its fulfilment]? Or did you intend that perhaps wrath from your Lord would descend upon you, so you broke your promise [of covenant] to Me?’”} — Sahih International, al-A‘rāf 7:152; Ṭā Hā 20:86

7.        The deserter on the day of battle {“And whoever turns his back to them on that day—unless swerving [as a strategy] for war or joining [another] company—will surely taste the wrath of Allāh; and his refuge is Hell, and wretched is the destination.”} — Sahih International, al-Anfāl 8:16

8.        One who disbelieves after faith {“Whoever disbelieves in Allāh after his belief—except for one who is forced [to renounce his religion] while his heart is secure in faith—but those who [willingly] open their breasts to disbelief, upon them is wrath from Allāh, and for them is a great punishment.”} — Sahih International, an-Naḥl 16:106

9.        The monopolizer of food supplies who withholds them from the poor {“Eat from the good things with which We have provided you and do not transgress or oppress therein, lest My wrath descend upon you. And he upon whom My wrath descends has certainly fallen.”} — Sahih International, Ṭā Hā 20:81

10.   The one who accuses chaste women {“…And [for] the five [times] when the accusation incurs the wrath of Allāh upon her if he was of the truthful.”} — Sahih International, an-Nūr 24:9

11.   Anyone who hinders from the way of Allāh {“And those who argue concerning Allāh after He has been responded to—for them their argument is invalid in the sight of their Lord, and upon them is [His] wrath, and for them is a great punishment.”} — Sahih International, ash-Shūrā 42:16

12.   Those who suspect Allāh of evil intention {“And will punish the hypocrites, men and women, and the polytheists, men and women, who think evil of Allāh without knowledge. For them is evil… and Allāh has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination.”} — Sahih International, al-Fatḥ 48:6

“…nor of those who have gone astray” (ghayri al-ḍāllīn) refers to sixteen categories mentioned in the Qur’ān—those whose deviation moves from mere thought to sinful action:

1.                        Those who judge by Taghūt {“Have you not seen those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer legislation to Taghūt, while they were commanded to reject it; and Satan wishes to lead them far astray.”}— an-Nisā’ 4:60

2.                        Polytheists {“Indeed, Allāh does not forgive associating others with Him, but He forgives what is less than that for whom He wills. And he who associ­ates others with Allāh has certainly gone far astray.”} — an-Nisā’ 4:116

3.                        Disbelievers {“O you who have believed in Allāh and His Messenger and the Book which He sent down upon His Messenger and those [before you] who have believed—whoever disbelieves in Allāh, His angels, His books, His messengers, and the Last Day has certainly gone far astray.”} — an-Nisā’ 4:136

4.                        Those who apostatize and increase in disbelief {“Indeed, those who disbelieved after their belief and then increased in disbelief—never will their [claimed] repentance be accepted, and they are the ones astray.”} — Āl ʿImrān 3:90

5.                        Those who invoke other than Allāh for provision {“And who is more astray than one who invokes besides Allāh that which will not respond to him until the Day of Resurrection and they, of their invocation, are unaware?”} — al-Aḥqāf 46:5

6.                        Those who worship others besides Allāh {“He invokes besides Allāh that which neither harms him nor benefits him. That is the extreme error.”} — al-Ḥajj 22:12

7.                        Those who turn people away from Allāh’s path {“Those who prefer the life of this world over the Hereafter and hinder [others] from the way of Allāh, seeking that way [of deviation]. Those are in extreme error.”} — Ibrāhīm 14:3

{“Indeed, those who disbelieved and obstructed [people] from the way of Allāh have certainly gone far astray.”} — an-Nisā’ 4:167

8.                        Those who kill their children {“Indeed, those who have killed their children in foolishness without knowledge and prohibited what Allāh had provided them, inventing falsehood about Allāh—those have gone too far into error and are [now] misguided.”} — al-An‘ām 6:140

9.                        Those who despair of Allāh’s mercy {“And who despairs of the mercy of his Lord except for those astray?”} — al-Ḥijr 15:56

10.                   Those who follow whims and desires in interpretation or verdict {“Say, ‘I am forbidden to worship those you invoke besides Allāh.’ Say, ‘I will not follow your whims, for then I would be astray.’ … Say, ‘Indeed, I am upon a clear proof from my Lord, and you have denied it. What is [the matter] with you that you hasten to [use] the punishment? And sufficient is Allāh as Witness between me and you…’”} — al-An‘ām 6:56–57

{“And if they do not respond to you — then know that they follow not except their own desires. And who is more astray than one who follows his desire without guidance from Allāh? Indeed, Allāh does not guide the wrongdoing people.”}— al-Qaṣaṣ 28:50

{“Have you seen he who has taken his [evil] desire as his god, and Allāh has sent him astray due to knowledge and has set a seal upon his hearing and heart and put over his vision a veil? So who will guide him after Allāh? Then will you not be reminded?”} — al-Jāthiyah 45:23

11.                   Deniers of the Last Day {“And the companions of the left [i.e., Hell] — what are the companions of the left? [They will be] in scorching fire and scalding water and a shade of black smoke… They used to be, before that, indulging in affluence, and they used to persist in the great violation, and they used to say, ‘When we die and become dust and bones, are we indeed to be resurrected?’ … Indeed, those who are astray and [i.e.,] disbelieving.”} — al-Wāqi‘ah 56:41–51

12.                   Allying with disbelievers against believers {“O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth… whoever among you does so has certainly strayed from the soundness of the way.”} — al-Mumtaḥanah 60:1

13.                   Those who do not respond to Allāh’s call {“And who is more astray than he who is called to Allāh and His verses but turns away from them? Indeed for those is disgrace in this world and the Hereafter, and We will let them taste the punishment of burning.”} — al-Aḥqāf 46:32

14.                   Those who doubt the timing of the Hour {“They hasten it [i.e., the Hour] and [they] are fearful of it, and they know that it is the truth. Unquestionably, those who dispute concerning the Hour are in extreme error.”} — ash-Shūrā 42:18

15.                   The excessive and doubtful {“And certainly, Joseph had already come to you before with clear proofs, yet you were in doubt of that which he brought to you until, when he died, you said, ‘Never will Allāh send a messenger after him.’ Thus does Allāh place astray he who is a transgressor and skeptic.”} — Ghāfir 40:34

16.                   Those who oppose Allāh’s decree and His Messenger’s {“It is not for a believing man or a believing woman, when Allāh and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allāh and His Messenger has certainly strayed into clear error.”} — al-Aḥzāb 33:36

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