(Revealed before Hijrah)
As reported by many traditionalists, the whole of this Surah was revealed at Mecca, and from the very beginning formed part of the Muslim Prayer. The Surah has been referred to in the Qur’anic verse, We have indeed given thee the seven oft-repeated verses and the great Qur’an (15:88), which was admittedly revealed at Mecca. According to some reports, the Surah was also revealed a second time at Medina. The time of its first revelation, however, may be placed very early in the Prophet’s ministry.
The best-known title of this short Surah, i.e. Fatihatul-Kitab, (Opening Chapter of the Book) is reported on the authority of several reliable traditionalists (Tirmidhi & Muslim). The title was later abbreviated into Suratul-Fatihah, or simply Al-Fatihah. The Surah is known by quite a number of names, the following ten are more authentic, viz. Al-Fatihah, As-Salat, Al-Hamd, Ummul-Qur’an, Al-Qur’anul-‘Aim, As-Sab‘ul-Mathani, Ummul-Kitab, Ash-Shifa’, Ar-Ruqayyah and Al-Kanz. These names throw a flood of light upon the extensive import of the Surah.
The name Fatihatul-Kitab (Opening Chapter of the Book) signifies that the Surah, having been placed in the beginning, serves as a key to the whole subject-matter of the Qur’an. As-Salat (The Prayer) signifies that it forms a complete and perfect prayer and constitutes an integral part of the institutional Prayers of Islam. Al-Hamd (The Praise) signifies that the Surah brings to light the lofty purpose of man’s creation and teaches that the relation of God to man is one of grace and mercy. Ummul-Qur’an (Mother of the Qur’an) signifies that the Surah forms an epitome of the whole of the Qur’an, containing in a nutshell all the knowledge that has a bearing on man’s moral and spiritual development. Al-Qur’anul-‘Aim (The Great Qur’an) signifies that although the Surah is known as Ummul-Kitab and Ummul-Qur’an, it nevertheless forms part of the Holy Book and is not separate from it, as mistakenly considered by some. As-Sab‘ul-Mathani (The Oft-repeated Seven Verses) signifies that the seven short verses of the Chapter virtually fulfil all the spiritual needs of man. It also signifies that the Chapter must be repeated in every Rak‘at of Prayer. Ummul-Kitab (Mother of the Book) signifies that the prayer contained in the Chapter was the cause of the revelation of the Qur’anic Dispensation. Ash-Shifa’ (The Cure) signifies that it provides remedy for all the legitimate doubts and misgivings of man. Ar-Ruqayyah (The Charm) signifies that it is not only a prayer to ward off disease but also provides protection against Satan and his followers and strengthens the heart of man against them. Al-Kanz (The Treasure) signifies that the Surah is an inexhaustible storehouse of knowledge.
Al-Fatihah Referred to in a Prophecy of the New Testament
The best-known name of the Surah, however, is Al-Fatihah. It is interesting to note that this very name occurs in a prophecy of the New Testament: "I saw another mighty angel come down from heaven... and he had in his hand a little book open: and he set his right foot upon the sea and his left foot on the earth" (Rev. 10:1, 2). The Hebrew word for 'open' is Fatoah which is the same as the Arabic word Fatihah. Again, "And when he (the angel) had cried, seven thunders uttered their voices" (Rev. 10:3, 4). "The seven thunders" represent the seven verses of this Chapter. Christian scholars say that the prophecy refers to the second advent of Jesus Christ, and this has been established by actual facts. The Holy Founder of the Ahmadiyya Movement, Hazrat Mirza Ghulam Ahmad, in whose person the prophecy relating to the second advent of Jesus has been fulfilled, wrote commentaries on this Chapter and deduced arguments of the truth of his claim from its contents and always used it as a model prayer. He deduced from its seven short verses Divine realities and eternal verities, which were not known before. It was as if the Chapter had been a sealed book until its treasures were laid bare by Hazrat Ahmad. Thus was fulfilled the prophecy contained in Rev. 10:4: "And when the seven thunders had uttered their voices, I was about to write and I heard a voice from heaven saying unto me, 'Seal up those things which the seven thunders uttered and write them not.'" The prophecy referred to the fact that Fatoah or Al-Fatihah would, for a time, remain a closed book, but that a time would come when treasures of spiritual knowledge contained in it would be laid bare. This was done by Hazrat Ahmad.
Connection with the Rest of the Qur’an
The Surah forms, as it were, an introduction to the Qur’an. It is, in fact, the Qur’an in miniature. Thus at the very beginning of his study, the reader becomes familiar in broad outline with the subjects he should expect to find in the Holy Book. The Holy Prophet is reported to have said that Suratul-Fatihah is the most important Chapter of the Qur’an (Bukhari).
Subject-Matter
The Surah contains the essence of the entire Qur’anic teaching. It comprises, in outline, all the subjects dealt with at length in the body of the Qur’an. It starts with a description of the fundamental attributes of God, which form the pivot round which all the other Divine attributes revolve, and the basis of the working of the universe and of the relation between God and man. The four principal Divine attributes, Rabb (Creator, Sustainer and Developer), Rahman (Gracious), Rahim (Merciful) and Maliki Yaumid-Din (Master of the Day of Judgment) signify that after having created man, God endowed him with the best natural capabilities and provided the means and material needed for his physical, social, moral and spiritual development. Further, He made a provision that man’s strivings and endeavours should be amply rewarded. The Surah goes on to say that man has been created for ‘Ibadah, i.e. the worship of God and the attainment of His nearness and that he constantly needs His help for the fulfilment of this supreme object. The mention of the four Divine attributes is followed by a comprehensive prayer in which all the urges of the human soul find full expression. The prayer teaches that man should always seek and invoke the assistance of God that He may provide him with the means required for success in this life and in the life to come. But as man is apt to derive strength and inspiration from the good example of those noble and great souls of the past, who achieved the object of their life, he is taught to pray that like them God should open up for him also avenues of unlimited moral and spiritual progress. Finally, the prayer contains a warning lest after having been led to the right path he should stray away from it, lose sight of his goal and become estranged from his Creator. He is taught to remain always on his guard and constantly to seek God’s protection against any possible estrangement from Him. This is the subject, which is put in a nutshell in Al-Fatihah and this is the subject with which the Qur’an deals fully and comprehensively, citing numerous examples for the guidance of the reader.
Believers are enjoined that before reading the Qur’an they should solicit God’s protection against Satan: When thou recitest the Qur’an, seek refuge with Allah from Satan, the rejected (16:99). Now, refuge or protection implies; (1) that no evil should befall us; (2) that no good should escape us; and (3) that after we have attained goodness, we may not again relapse into evil. The prescribed words of the prayer are: "I seek refuge with Allah from Satan, the rejected," which must precede every recitation of the Qur’an.
A Chapter of the Qur’an—and there are 114 of them—is called a Surah. This word, rendered into English as 'Chapter', means, (1) rank and eminence; (2) a mark or sign; (3) an elevated and beautiful edifice; and (4) something full and complete (Aqrab & Qurtubi). The Chapters of the Qur’an are called Surahs because (a) one is exalted in rank by reading them and attains to eminence through them; (b) they serve as marks for the beginning and the end of the different subjects dealt with in the Qur’an; (c) they are each like a noble spiritual edifice and (d) each one of them contains a complete theme. The name Surah for such a division has been used in the Qur’an itself (2:24 & 24:2). It has been used in the Hadith also. Says the Holy Prophet: "Just now a Surah has been revealed to me and it runs as follows" (Muslim). From this it is clear that the name Surah for a division of the Qur’an has been in use from the very beginning of Islam and is not a later innovation.