| 1.1 | Transliteration Bismi Allahi arrahmani arraheem Sahih International In the name of Allah , the Entirely Merciful, the Especially Merciful. Muhsin Khan In the Name of Allah, the Most Beneficent, the Most Merciful. Yusuf Ali In the name of Allah, Most Gracious, Most Merciful. Dr. Ghali In The Name of Allah, The All-Merciful, The Ever-Merciful. Tafsir al-Jalalayn In the Name of God, the Compassionate, the Merciful: | | 1.2 | Transliteration Alhamdu lillahi rabbi alAAalameen Sahih International [All] praise is [due] to Allah , Lord of the worlds - Muhsin Khan All the praises and thanks be to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists). Yusuf Ali Praise be to Allah, the Cherisher and Sustainer of the worlds; Dr. Ghali Praise be to Allah, The Lord of the worlds. Tafsir al-Jalalayn Praise be to God, is a predicate of a nominal clause, the content of which is intended to extol God [by stating that]: He possesses the praise of all creatures, or that He [alone] deserves their praise. God is a proper noun for the One truly worthy of worship; Lord of all Worlds, that is, [He is] the One Who owns all of creation: humans, jinn, angels, animals and others as well, each of which may be referred to as a ‘world’; one says ‘the world of men’, or ‘world of the jinn’ etc. This plural form with the y?’ and the n?n [sc. ‘?lam?n] is used to denote, predominantly, cognizant beings (?l? ‘ilm). The expression [‘?lam?n] relates to [the term] ‘sign’ (‘al?ma), since it is an indication of the One that created it. | | 1.3 | Transliteration Arrahmani arraheem Sahih International The Entirely Merciful, the Especially Merciful, Muhsin Khan The Most Beneficent, the Most Merciful. Yusuf Ali Most Gracious, Most Merciful; Dr. Ghali The All-Merciful, The Ever-Merciful. Tafsir al-Jalalayn The Compassionate, the Merciful: that is to say, the One who possesses ‘mercy’, which means to want what is good for those who deserve it. | | 1.4 | Transliteration Maliki yawmi addeen Sahih International Sovereign of the Day of Recompense. Muhsin Khan The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) Yusuf Ali Master of the Day of Judgment. Dr. Ghali The Possessor of the Day of Doom. Tafsir al-Jalalayn Master of the Day of Judgement: that is, [the day of] requite, the Day of Resurrection. The reason for the specific mention [of the Day of Judgement] is that the mastery of none shall appear on that Day except that of God, may He be exalted, as is indicated by [God’s words] ‘Whose is the Kingdom today?’ ‘God’s’ [Q. 40:16] (if one reads it m?lik [as opposed to malik], then this signifies that He has possession of the entire affair on the Day of Resurrection, or else that He is ever described by this [expression], in the same way as [He is described as] ‘Forgiver of sin’ (gh?fir al-dhanb). Thus, one can validly take it as an adjective of a definite noun). | | 1.5 | Transliteration Iyyaka naAAbudu wa-iyyaka nastaAAeen Sahih International It is You we worship and You we ask for help. Muhsin Khan You (Alone) we worship, and you (Alone) we ask for help (for each and everything). Yusuf Ali Thee do we worship, and Thine aid we seek. Dr. Ghali You only do we worship, and You only do we beseech for help. Tafsir al-Jalalayn You [alone] we worship, and You [alone] we ask for help: that is to say, we reserve worship for You [alone] by way of acknowledging Your Oneness (tawh?d) and so on, and we ask for [Your] assistance in worship and in other things. | | 1.6 | Transliteration Ihdina assirata almustaqeem Sahih International Guide us to the straight path - Muhsin Khan Guide us to the Straight Way Yusuf Ali Show us the straight way, Dr. Ghali Guide us in the straight Path. Tafsir al-Jalalayn Guide us to the straight path: that is, ‘show us the way to it’. This is substituted by: | | 1.7 | Transliteration Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala addalleen Sahih International The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray. Muhsin Khan The Way of those on whom You have bestowed Your Grace , not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians). Yusuf Ali The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. Dr. Ghali The Path of the ones whom You have favored, other than that of the ones against whom You are angered, and not (that of) the erring. (It is customary to say "amin" "amen" at the end of this Surah). Tafsir al-Jalalayn the path of those whom You have favoured, with guidance (from alladh?na together with its relative clause is substituted by [ghayri l-maghd?bi ‘alayhim]) not [the path] of those against whom there is wrath, namely, the Jews, and nor of those who are astray, namely, the Christians. The subtle meaning implied by this substitution is that the guided ones are neither the Jews nor the Christians. But God knows best what is right, and to Him is the Return and the [final] Resort. May God bless our prophet Muhammad (s), his Family and Companions and grant them everlasting peace. Sufficient is God for us; an excellent Guardian is He. There is no power and no strength save in God, the High, the Tremendous. |
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