Quran Explorer Recitation in English Sura Al Fatihah الفاتحة

Quran Sura/Chapter 1 Al Fatihah الفاتحة (The opening). The following Quran explorer recitation sura / chapter 1 Al Fatihah (The Opening) in English. This article presents the Quran sura / chapter 1 Al Fatihah (the opening) in Arabic and English translations. In addition, the meanings of each verse contained in the sura / chapter 1 of Al Fatihah are also presented.

Quran explorer recitation in english sura Al Fatihah

سُوۡرَةُ الفَاتِحَة
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (١)

ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٢)

 ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (٣)

 مَـٰلِكِ يَوۡمِ ٱلدِّينِ (٤)

 إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ (٥)

  ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ (٦)

 صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ (٧)

Quran in English Sura/Chapter 1 Al Fatihah (The Opening)

1:1 In the name of Allah, the Beneficent, the Merciful.
1:2 Praise be to Allah, Lord of the Worlds,
1:3 The Beneficent, the Merciful.
1:4 Master of the Day of Judgment,
1:5 Thee (alone) we worship; Thee (alone) we ask for help.
1:6 Show us the straight path,
1:7 The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.

The virtues of Sura Al-Fatihah

First: Reading Al-Fatihah is the Pillar of Prayer

The Prophet sallallaahu ‘alaihi wa sallam said which means," There is no prayer for those who do not read Fatihatul Kitab (Al Fatihah). "(Narrated by Bukhari and Muslim from Ubadah bin Shamit radhiyallahu‘ anhu)

In another word he said, which means, "Whoever prays does not read the Ummul Qur'an (surat Al Fatihah) then the prayer is lame (khidaaj)." (Narrated by Muslim)

The meaning of khidaaj is lacking, as explained in the hadith, "Not complete". Based on this hadith and the previous hadith the priests such as Imam Malik, Syafi'i, Ahmad bin Hanbal and his companions, and the majority of the ulama argued that the law of reciting Al Fatihah in prayer was obligatory, it was not valid to pray without it.

Second: Al Fatihah is the Most Great Letter in the Qur'an

From Abu Sa'id Rafi 'Ibnul Mu'alla radhiyallahu' anhu, he said: The Prophet sallallaahu 'alaihi wa sallam said to me, "Will you teach me the greatest letter in the Qur'an before you leave the mosque later?" walk while holding my hand. When we were almost out, I said; O Messenger of Allah, you have said, "I will teach you the greatest letter in the Qur'an?" So he said, "(the letter is) Alhamdulillaahi Rabbil 'alamin (surat Al Fatihah), that is As Sab'ul Matsaani (seven verses which is often repeated in prayer) as well as Al Quran Al 'Azhim which was given to me. "(Narrated by Bukhari, quoted from Riyadhush Salih cet. Darus Salam, p. 270)

Explanation of the reading of Ta'awwudz and Basmalah


The meaning of reading Ta'awwudz

أَعُوْذُ بِاللِه مِنَ الشََّيْطَانِ الرَّجِيْمِ

Meaning: "I take refuge in Allah from the accursed temptation of shaitan."


It means: "I took refuge in Allah from the ugliness of the temptations of shaitan so that he did not put harm on me in matters of religion and my world." Satan always places himself as an enemy to you. Therefore, make yourself an enemy to him. Shaitan swears before God to lead mankind astray. Allah tells of this satanic oath in the Qur'an,

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُ

He said: Then, by Thy might, I surely will beguile them every one, Save Thy single-minded slaves among them. (QS. Shaad: 82-83)
Thus no one can survive the snares of shaitan except those who are sincere.

Explanation of Surah Al Fatihah Content (The Opening)

The Meaning of the First Verse

The meaning of Alhamdu is praise to God because of the qualities of His perfection. And also because of His actions that are never separated from the nature of giving gifts or upholding justice. God's actions always contain perfect wisdom. The praise given by a servant will be increasingly perfect when accompanied by a sense of love and submission in him to God. Because mere praise that is not accompanied by love and submission is not perfect praise.

The meaning of the word Rabb is Murabbi (who is mentarbiyah; mentor and guardian). Allah is the One who preserves all nature with various forms of tarbiyah. Allah created them, gave them sustenance, gave them blessings, both physical and spiritual favors. This is the general form of tarbiyah which includes all beings, both good and evil. The special tarbiyah is only given by God to the Prophets and their followers. Besides the general tarbiyah, Allah also gives them special tarbiyah, namely by guiding their faith and perfecting it. In addition, God also helps them by removing all kinds of obstacles and obstacles that will keep them away from their eternal goodness and happiness. Allah gives them various conveniences and keeps them from things that are hated by the Shari'a.

From this we know how great the needs of the universe are for Rabbul in natural because only He controls all of them. Allah is the only regulator, the giver of guidance and Allah is the Most Rich. Therefore all beings in the heavens and on this earth ask Him. They all ask Him, both with oral sayings and with their expressions. It was to Him that they complained and asked for help in the critical moments they experienced (see Taisir Lathiifil Mannaan, p. 20).

The meaning of the second verse

الرَّحْمـنِ الرَّحِيمِ


Ar-Rahman and Ar-Raheem are the names of Allah. As believed by Ahlusunnah wal Jama'ah that Allah has the most beautiful names. Allah ta'ala says,

"" (QS. Al A'raf: 180)

Every name of Allah contains nature. Therefore believing in the names and attributes of God is an inseparable part of the faith in Allah. In believing in the names and attributes of Allah, the Muslims are divided into 3 groups, namely: (1) Musyabbihah, (2) Mu'aththilah and (3) Ahlusunnah wal Jama'ah.

Musyabbihah are people who resemble the attributes of Allah with the nature of beings. They put forward the side of naming and the nature and ignoring the disclaimer of likeness so that they fell into tasybih (peyerupaan). The Mu'aththilah are those who reject the name or attributes of Allah. They put forward the disclaimer side so that they fall into ta'thil (rejection). Ahlusunnah is in the middle. They believe in the arguments that determine the name and nature while believing the arguments that deny similarity. So they survived the acts of Tasybih and Ta'thil. Therefore they purify God without rejecting the name or character. They set names and properties but without liking them to creatures. This is the faith held by the Prophet sallallaahu ‘alaihi wa sallam and his companions and their faithful followers and followers to this day. This is the aqeedah stored in the noble verse which means,

"(Surat ash-Shuura: 11) (please read Al‘ Aqidah Al Wasithiyah by Syaikhul Islam Ibn Taymiyyah and also "Aqeedah Ahlis Sunnah wal Jama'ah by Syaikh Ibn Uthaimin rahimahumallahu ta’ala).

Allah is Hearing and also Seeing. But God's hearing and vision are not the same as the hearing and sight of beings. Although the name is the same, but the essence is different. Because God is the Substance of the Perfect, while the creature is a figure full of shortcomings. As the nature of the creature is limited and full of deficiencies because it rests on the self that is overcome by the nature of deficiency. So also the nature of God is perfect because it is based on a perfect figure. So that people who do not want to believe in the essential content of the names and attributes of God have actually dared to abuse and act impudently to God. They do not glorify God as they should. Then is there an evil action that is more despicable than the act of rejecting the content of the name and nature of God or likening it to a creature? In this verse Allah names Himself with Ar-Rahman and Ar-Raheem. It contains Rahmah (affection). But God's love is not exactly the same as being affectionate.

The Meaning of the Third Verse

مَالِكِ يَوْمِ الدِّينِ


Maalik is a substance that has power or authority. The ruler has the right to govern and prohibit those who are under his control. He also has the right to reward reward and sentence them. He is the one who has the power to regulate everything under his control according to his own will. The initial part of this verse may be read Maalik (by lengthening mim) or Malik (by shortening mim). Maalik the meaning of the ruler or owner. Whereas Malik means king.

Yaumid in is doomsday. It was called the day of vengeance because at that time all humanity would receive the reward of good and bad deeds they did while in the world. On that day it appears very clearly to mankind the omnipotence of God against all His creatures. At that time there will be a perfect perfection of the just nature and wisdom that God has. At that time all the kings and rulers who had been in power in the world had come down from their posts. Only God alone is in power. At that time all were equal, both the people and the king, slaves and free people. They all submit to His glory and greatness. They all look forward to the retribution that will be given by Him. They really expect the merit of good from Him. And they are really very worried about the punishment and punishment that will be imposed by Him. Therefore in this verse the day of vengeance is specifically mentioned. God is the ruler of the day of vengeance. Even though God is actually the ruler of all the days. Allah does not only rule over the Day of Judgment or the Day of Judgment (see Taisir Karimir Rahman, p. 39).

The Meaning of the Fourth Verse

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ


Its meaning: "We only address worship and isti'anah (request for help) to You." In this verse the object of the sentence, Iyyaaka, is placed in front. Though the origin is na’buduka which means We worship You. By prioritizing the sentence object that should be behind shows the existence of limitations and specialization. This means that worship can only be addressed to God. It is not permissible to direct worship to other than Him. So the meaning of this verse is, ‘We worship You and we do not worship besides You. We ask you for help and we do not ask for help other than You.

Worship is everything that God loves and loves. Worship can be in the form of words or deeds. There are things that appear and some are hidden. Allah's love and pleasure for something can be seen from His commands and prohibitions. When God commands something, something is loved and loved by Him. And vice versa, if God forbids something then that means God does not love and is not pleased with him. Thus worship is broad in scope. Among the forms of worship are prayer, sacrifice, giving charity, asking for help or protection, and so forth. From this understanding the term or asking for help also includes coverage of the term worship. Then what is the reason or wisdom behind the mention of words after the mention of the word worship in this verse?

Syaikh Abdurrahman bin Nashir As-Sa'di rahimahulah said, "Prior to this, prior worship is including the method of mentioning something more general before something more special. And also in order to prioritize the right of Allah ta'ala above the right of His servant ... "

He also said, "Realizing worship and worship to Allah properly is a means that will lead to eternal happiness. He is a means to salvation from all forms of ugliness. So that there is no path to salvation except by the intermediary of these two things. And worship is only considered true when it comes from the Prophet sallallaahu ‘alaihi wa sallam and is intended only to expect the face of Allah (sincere). With these two cases something can be called worship. While the mention of words after the word worship even though the temple is also part of worship, the reason is because I really need help from Allah Ta'ala in carrying out all of his worship. If he does not get help from God, his desire to do things ordered and stay away from things that are prohibited will certainly not be achieved. "(Taisir Karimir Rahman, p. 39).

The meaning of the fifth verse

اهدِنَــــا الصِّرَاطَ المُستَقِيمَ

The meaning is: "Show, guide and give taufik to us to walk shirathal mustaqiim which is a straight path." The straight path is a clear and clear path and leads people who walk on it to reach Allah and succeed in reaching His heaven. The nature of the straight path (shirathal mustaqiim) is to understand the truth and practice it. Therefore God, point us towards the road and when we walk on it. What is meant by guidance towards the straight path is guidance so that we can embrace Islam and leave all other religions firmly. The guidance on the straight path is guidance to be able to understand and practice the details of Islamic teachings. This prayer is one of the most complete prayers and summarizes the various kinds of goodness and benefits for a servant. That is why every human being is obliged to say this prayer in every prayer he performs. It is nothing but not because I really need this prayer (see Taisir Karimir Rahman, p. 39).

The Meaning of the Sixth Verse

صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ

Who are those who are blessed by Allah? In another verse it is stated that they are the Prophets, those who are pious / honest and true, the Islamic fighters who are martyred and the pious people. Included in the scope of the phrase 'the person who is given favor' is everyone who is given the gift of faith in Allah ta'ala, knows him well, knows what he loves, understands what he is wrathful about, besides that he also get taufik to do things that are loved and leave behind the things that make God angry. This path will lead the servant to reach the pleasure of Allah ta'ala. This is the way of Islam. Islam is enforced on the basis of faith, knowledge, charity and accompanied by avoiding acts of shirk and immorality. So with this verse we are realizing that the Islam that we embrace so far is a blessing from Allah Ta'ala. And to be able to live Islam well, we also need a role model that can be used as a role model (see Aisarut Tafaasir, p. 12).

Meaning of Seventh Verse

غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ

People who are wrathful are people who already know the truth but don't want to practice it. Examples are Jews and the like. While people who get lost are people who do not practice the truth because of their ignorance and heresy. Examples are Christians and the like. So that in this verse there is a motivation and encouragement for us to take the path of the righteous. This verse also warns us to stay away from the paths taken by people who are deviant and deviant (see Aisarut Tafaasir, p. 13 and Taisir Karimir Rahman p. 39).

Conclusion of the contents of Surah Al Fatihah (the Opening)

This concise letter actually summarizes various lessons that are not summarized in an integrated manner in the other letters in the Qur'an. This letter contains the essence of the three types of monotheism. In the fragment of the verse Rabbil ‘alamin contained the meaning of tauhid rububiyah. Rububiyah Tawheed is to disperse Allah in terms of His actions such as creating, giving sustenance and so forth. In the words of Allah and Iyyaaka na’budu contained the meaning of tauhid uluhiyah. Uluhiyah Tawheed is to disperse Allah in the form of worship only to Him. Likewise in the fragment of the verse Alhamdu contained the meaning of tauhid asma ʻa wa. Tawheed asma ʻa wa traits is to disperse Allah in terms of His names and attributes. God has established the qualities of perfection for Himself. Likewise the Apostle sallallaahu'alaihi wa sallam. So our obligation is to follow God and His Apostle in determining the qualities of perfection that are truly owned by God. We believe in verses or hadith that speak of the name and nature of Allah as it is, without rejecting its meaning or likening it to the nature of beings.

In addition, this letter also includes the essence of prophetic problems, which is implied from the verse Ihdinash shirathal mustaqiim. Because the right path cannot be taken by servants if there is no guidance for revelation brought by the Apostle. This letter also stipulates that the servants' deeds must be rewarded. This can be seen from the verse Maaliki yaumid in. Because on the Day of Judgment, the servant's charity will be rewarded. From this verse, it can also be concluded that the reply given is based on the principle of justice, because the meaning of the word inin is a fair reply. Even behind this string of verses contained the determination of destiny. Servants do under the auspices of destiny, not occur independently under the fate of Allah ta'ala as believed by the Qadariyah (opponents of destiny). And stipulates that servants are truly the perpetrators of His actions. The servant is not forced as the Jabriyah believe. Even in the verse Ihdinash shirathal mustaqiim there is a essence of rebuttal to all experts bid'ah and adherents of heresy. Because in essence all perpetrators of kebidahahan and adherents of heresies must deviate from the straight path; that is to understand the truth and practice it. This letter also implies the necessity to devote obedience in religion for the sake of Allah ta'ala alone. Worship or service, everything must be done by ta'aala. This content is stored in the verse Iyyaka na’budu wa iyyaaka nasta’iin (adapted from Taisir Karimir Rahman, p. 40).

Allaahu akbar, it's amazing the contents of this letter. So it is not strange if the Prophet sallallaahu ‘alaihi wa sallam called it the greatest letter in the Qur'an.
O Allah, grant us useful knowledge. Keep us from the path of the wicked and heretic. Lo! Thou hast heard again, grant prayer. Wallahu a'lam bish shawaab.

All the Quran explorer recitation sura / chapter 1 Al Fatihah (The Opening) in English, hopefully useful.