Surah Fatiha

Gems-Linguistic Miracle

Balancing Knowledge and Action

This surah is all about nouns. This surah begins by introducing us to Allah. It begins with knowledge.

If we have knowledge, it should lead to action. Knowledge of Allah led us to one action on our part and that was our decision to be slaves of Allah. If we do have the action, then

we are on the straight path, as-Siraat al-Mustaqeem, a path people took before us---people of knowledge who turned it into action.

So guidance is when we balance knowledge with action. As for misguidance, this can be of two types: One is when we have knowledge by no action, or action without knowledge.

The surah begins with knowledge, then it talks about action, then when they are both together it talks about guidance, then it tells us not to be like people who have knowledge but no action, then it talks about people who have action but no knowledge. It is absolutely marvellous how Allah says this.

Symmetry

The Prophet of Allah pbuh described in a hadith qudsi, that Allah calls the fatiha something that is between Him and His slave. The first part is for My slave, the middle is between us and the last is for Me.

So the middle part of the surah is iyyaka na’budu wa iyyaka nastaeen. If we divide this verse into equal parts, the middle part is ‘wa’, the first part is us proclaiming our worship to Allah alone, and the second part is declaring our dependence on Allah alone, again dividing the verse between Allah and us.

A Mix of Nouns and Verbs

We learned that nouns are permanent and verbs are temporary. In Arabic grammar, there are two types of sentences: those that begin with nouns (nominal), and those that begin with verbs (verbal).

The first part of the surah is about Allah, the middle part is about Allah and us, and the last part is about us.

The first part contains only nominal sentences, and this part is about Allah, and it is only befitting to describe Allah in a permanent sense.

The last part is composed of verbal sentences, and we humans are temporary, we were created by Allah and we eventually die---again this usage is suitable.

As for the middle part, that is supposed to be between us and Allah, it is both a verbal sentence and a nominal sentence. The schools of Arabic grammar might have debates on which one it is but in reality this is a clear difference between the three parts.

All of this was revealed at once to the Prophet, there was no editorial process anywhere.

This is another proof of the perfect speech of Allah.

Also note, the surah begins with Allah’s sovereignty over people, and the ending is how people should be divided---not by ethnicities, or languages, rather on their actions, knowledge and results.

Individually Collective

Hamd is something subjective to what we are used to. Every one has their own way of praising and thanking Allah.

Also, we are individual slaves of Allah, and our relationship is between us and Him, and we all have a personal experience of this.

Also, we all experience mercy in ways that are specific to us.

Also, everyone will come to Allah individually on the day of judgement.

Each of those were personal aspects. Immediately after that, things change from individual to collective---collective proclamation of worship to Allah alone and dependence on Allah alone, a collective seeking of guidance from Allah, and protection from being unsuccessful.

This surah is a balance between individual Iman/faith and collective action.

Knowledge and personal relationship with Allah are in the heart, but our actions will be with other Muslims. We have to do them together. The life of the Muslim should be in balance.

According to a certain narration, Umar bin Khattab described taqwa as having a sense of balance.

Continuum in the Quran

The last surah of the Quran, in order, is surah an-Naas. And often when the Prophet would recite an-Naas, he would immediately go to al-Fatiha, as if the Quran didn’t have an end.

The first surah begins with praise, something positive, and the last surah begins with something negative, seeking refuge (from evil).

Al-Fatiha begins with a noun, an-Naas begins with a verb.

In al-Fatiha we say Maalik, in an-Naas we say Malik.

In al-Fatiha we mentioned mercy, in an-Naas we seek protection from evil.

In al-Fatiha, we enslave ourselves to Allah and declare His tawhid/Oneness in being worshipped using a verb/nouns combination (iyyaka na’budu), while in an-Naas we mention a noun (illah an-Naas).

In al-Fatiha, we mentioned two types of bad things: maghdubi alayhim and ad-Daaleen, while in an-Naas we mention two evils, the waswaas/whispering from the Jinn and those from the people (naas).

In al-Fatiha, the verbs were all plural, while in an- Naas all verbs are singular.

Individually we get evil influences from Satan, collectively we get evil influences from failed nations.

So in al-Fatiha, the negative influences are from the failed nations while in an-Naas the evil influences are individual influences from satan and an-Naas/mankind.

Even this is balanced.

The Quran was revealed to Muhammad peace be upon him who did not know how to read or write, it was a speech when it was revealed, the arabs accepted islam just by listening to the verses, because they understud the beauty of these words, the balance, the continuum, the poetry, most of all the truth.

Lets not forget that Quran is the miracle of God, understanding it is the key to the truth.