1:1 بسم الله الرحمن الرحيم
1:1 Bismi Allahi alrrahmani alrraheemi
1:1 In the name of God, the Gracious, the Compassionate.1
The first Chapter of the Quran is an outline of the Quran. The Quran repeatedly emphasizes God's grace and mercy and asks us to never give up hope. It invites us to always be conscious of the Day of Judgment in which God ALONE will judge our worldly choices and deeds. It underlines the importance of attaining freedom by submitting ourselves only to the Truth, and nothing but the Truth. It reminds us of the spiritual, individual, social, and political duties that will guide us on and to the straight path; additionally, it informs us of God's blessings to ancient communities and their various triumphs and blunders. For the literary aspect and purpose of shift in person, see the footnote of verse 39:53.
This first verse, shortly known as Basmalah, consists of four Arabic words and has a unique function in the Quran. It crowns every Chapter except Chapter 9. Basmalah is the foundation of a simple to understand, and impossible to imitate, interlocking mathematical structure intertwined in the text of the Quran and the Bible (We would like to remind the reader that this has nothing to do with numerological speculations or the statistically insignificant study published in the so-called Bible Code.) The miraculous function of the number 19 prophesized in Chapter 74 was unveiled in 1974 through a computerized analysis of the Quran. Though, in retrospect, the implication of 19 in Chapter 74 was obvious, it remained a secret for 1406 (19x74) lunar years after the revelation of the Quran. Ironically, the very first word of Chapter 74, The Hidden One, was revealing, yet the code was a divinely guarded gift allocated to the computer generation for they were the ones who would need and appreciate it the most. The following is just the tip of the iceberg: Basmalah consists of 19 letters and each of its words (Ism, Allah, Rahman, and Rahim), occurs in the Quran in multiples of 19. Many parameters of the mathematical structure of the Quran are related to this first verse. For instance, the missing Basmalah in the beginning of Chapter 9 is restored 19 chapters later inside Chapter 27. Thus, the frequency of this most repeated verse becomes 114 (19x6). The mathematical structure of the Quran has also resolved many scholarly arguments or mysteries. For instance, now we know why the Basmalah of the first Chapter is numbered while other Basmalahs in the beginning of chapters are not. As we have demonstrated in various books, through hundreds of simple and complex algorithms, we witness the depth and breadth of the mathematical manipulation of Arabic, an arbitrary human language, to be profound and extraordinary. This is indeed a fulfillment of a Quranic challenge (17:88). While the meaning of the Quranic text and its literal excellence were maintained, all its units, from chapters, verses, words to its letters were also assigned universally recognizable roles in creation of mathematical patterns. Since its discovery, the number 19 of the Quran and the Bible has increased the faith of many believers, has removed doubts in the minds of many People of the Book, and has caused discord, controversy and chaos among those who have traded the Quran with man-made sectarian teachings. This is indeed a fulfillment of a Quranic prophecy (74:30).
We translate the word ISM as NAME, but in the Arabic language and Arab culture, names are attributes. In fact, the word ISM shares the same root with the Arabic verb for "describe" (22:78; 53:27; 19:7). Like Hebrew, Arabic proper names are descriptive. God has all the beautiful attributes (7:180; 17:110; 20:8; 59:24). Basmalah contains three names or attributes: Allah (the god; God), Rahman (Gracious), and Rahim (Compassionate/Caring/Loving). The Arabic word Allah is not a proper name as some might think; it is contraction of AL (the) and ELAH (god). The word Allahumma is a different form and the letter "M" in the end is not an Arabic suffix as a novice might think. The word Allahumma may not be considered a divine attribute since it cannot be used as a subject in a sentence or as an attribute of a divine subject. It is always used in supplication and prayers, meaning "o my lord" or "o our lord." Allah and Rahman are two attributes that are invariably used as names rather than adjectives. Since God sent messengers to all nations (10:47; 16:36; 35:24) in their own language (14:4), they referred to their creator in their own language. See 7:180.
While some tried their hardest, for centuries, to turn the creator of the universe into an Arab God, others too have attempted to transform Him into an Anglo-Saxon male. The former ignored the fact that the languages of many nations who received God's message in their own language did not contain the word Allah. The latter ignored the fact that Jesus or (J)esu(s), never uttered the English word ‘God,’ but referred to his Lord with Hebrew or Aramaic words such as Eli, Eloi, Elahi, or Ellohim (Mark 15:34 ), which are almost identical to corresponding Arabic words.
The Old Testament contains several verses containing the attributes of ‘Gracious’ and ‘Merciful’ as used in Basmalah: Exodus 34:6 ; 2 Chronicles 30:9 ; Nehemiah 9:17,31 ; Psalm 103:8 ; Psalm 116:5 ; Joel 2:13 ; Jonah 4:2 .
1:1 In the name of God, the Almighty, the Merciful.
1:1 In the name of God, The Most Gracious, The Dispenser of Grace:1
According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse I. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahrim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I, 48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahrim expresses the manifestation of that grace in, and its effect upon, His creation-in other words, an aspect of His activity.
1:1 In the name of GOD, Most Gracious, Most Merciful.1 2,
The first verse in the Quran represents the foundation upon which a superhuman 19-based mathematical miracle is built. This important statement consists of 19 Arabic letters, and every word init occurs in the whole Quran in multiples of 19 (see Appendices 1 & 29 for thedetails).
Sura 1 is God's gift to us to establish contact with Him through the daily Contact Prayers. This fact is supported by anearth-shattering, simple-to-understand-but- impossible-to-imitate mathematical composition that challenges the greatest mathematicians on earth, and stumpsthem; it is far beyond human capabilities:
(1) The sura number, followed by the numbers of verses,next to each other, give 1 1 2 3 4 5 6 7. This number is a multiple of 19.
|Verse||# of Letters.||Gematrical Value|
(2) If we substitute the number of letters per versein place of verse numbers, we get 1 19 17 12 11 19 18 43. This number is also a multiple of 19.
(3) If we insert the total gematrical value of everyverse, we get 1 19 786 17 581 12 618 11 241 19 836 18 1072 43 6009. Thisnumber is a multiple of 19.
(4) The number shown above includes all parametersof Sura 1, and consists of 38 digits (19x2).
(5) It is noteworthy that this 38-digit number isstill divisible by 19 when we write its components backward, from right toleft as practiced by the Arabs. Thus, 6009 43 1072 18 836 19 241 11 618 12581 17 786 19 1 is also a multiple of 19.
(6) The mathematical representations mentioned aboveparticipate in numerous extraordinary mathematical phenomena to confirm alldetails of the five daily Contact Prayers (Appendix 15).
(7) Many more astounding phenomena are given in Appendix 1. Thus, the reader is handed at the outset tangible proof that this is God'smessage to the world.
1:2 الحمد لله رب العلمين
1:2 Alhamdu lillahi rabbi alAAalameena
1:2 Praise is to God, Lord of the worlds.
1:2 Praise be to God, Lord of the worlds.
1:2 All praise is due to God alone, the Sustainer of all the worlds,2
In this instance, the term "worlds" denotes all categories of existence both in the physical and the spiritual sense. The Arabic expression rabb - rendered by me as ',`Sustainer" - embraces a wide complex of meanings not easily expressed by a single term in another language. It comprises the ideas of having a just claim to the possession of anything and, consequently, authority over it, as well as of rearing, sustaining and fostering anything from its inception to its final completion. Thus, the head of a family is called rabb ad-dar ("master of the house") because he has authority over it and is responsible for its maintenance; similarly, his wife is called rabbat ad-dar ("mistress of the house"). Preceded by the definite article al, the designation rabb is applied, in the Qur'an, exclusively to God as the sole fosterer and sustainer of all creation - objective as well as conceptual - and therefore the ultimate source of all authority.
1:2 Praise be to GOD, Lord of the universe.,
1:3 الرحمن الرحيم
1:3 Alrrahmani alrraheemi
1:3 The Gracious, the Compassionate.
1:3 The Almighty, the Merciful.
1:3 The Most Gracious, the Dispenser of Grace,
1:3 Most Gracious, Most Merciful.,
1:4 ملك يوم الدين
1:4 Maliki yawmi alddeeni
1:4 Master of the day of judgment.3
1:4 Sovereign of the Day of Recompense.
1:4 Lord of the Day of Judgment!
1:4 Master of the Day of Judgment.,
1:5 اياك نعبد واياك نستعين
1:5 Iyyaka naAAbudu wa-iyyaka nastaAAeenu
1:5 You alone we serve; you alone we ask for help.
1:5 You alone we serve, and You alone we seek for help.
1:5 Thee alone do we worship; and unto Thee alone do we turn for aid.
1:5 You alone we worship; You alone we ask for help.,
1:6 اهدنا الصرط المستقيم
1:6 Ihdina alssirata almustaqeema
1:6 Guide us to the straight way;
1:6 Guide us to the straight path.
1:6 Guide us the straight way.
1:6 Guide us in the right path:,
1:7 صرط الذين انعمت عليهم غير المغضوب عليهم ولا الضالين
1:7 Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena
1:7 the way of those whom you blessed; not of those who received anger, nor of the strayers.4
Traditional commentaries attempt to restrict the negatively described groups to Christians and Jews. This self-righteous attitude has led the Muslim masses to ignore their own corruption and deviation from the straight path.
The Quran mentions communities as well as individuals who received retribution such as the People of Noah (26:25), the People of Thamud (7:78; 11:61), the People of Lot (26:160), the People of Madyan (11:84), Ayka (26:176), Aad (11:59; 26:123), and Pharaoh (3:11; 11:96; 20:78).
The Bible provides numerous examples of divine retribution against nations: The old world (Genesis 6:7,17 ), Sodom (Genesis 19:24 ), Egypt (Exodus 9:14 ), Israel (Numbers 14:29 , 21:6), People of Ashdod (1Samuel 5:6 ), People of Bethshemesh (1Samuel 6:19 ), Amalekites (1 Samuel 15:3 ). The Bible also gives examples of divine punishment against individuals, such as: Cain (Genesis 4:11-12 ), Canaan (Genesis 9:25 ), Korah (Number 16:33), Achan (Joshua 7:25 ), Hophni (1Samuel 2:34 ), Saul (1Samuel 15:23 ), Uzzah (2Samuel 6:7 ), Jeroboam (1Kings 13:4 ), Ahab (1Kings 22:38 ), Gehazi (2Kings 5:27 ), Jezebel (2Kings 9:35 ), Nebuchadnezzar (Daniel 4:31 ), Belshazzar (Daniel 5:30 ), Zacharias (Luke 1:20 ), Ananias (Acts 5:1-10 ), Herod (Acts 12:23 ), Elymas (Acts 13:11 ).
1:7 The path of those You have blessed, not of those who have incurred the wrath, nor the misguided.
1:7 The way of those upon whom Thou hast bestowed Thy blessings,3 not of those who have been condemned [by Thee], nor of those who go astray!4
i.e., by vouchsafing to them prophetic guidance and enabling them to avail themselves thereof.
According to almost all the commentators, God's "condemnation" (ghadab, lit., "wrath") is synonymous with the evil consequences which man brings upon himself by wilfully rejecting God's guidance and acting contrary to His injunctions. Some commentators (e.g., Zamakhshari) interpret this passage as follows: ". . . the way of those upon whom Thou hast bestowed Thy blessings - those who have not been condemned [by Thee], and who do not go astray": in other words, they regard the last two expressions as defining "those upon whom Thou hast bestowed Thy blessings". Other commentators (e.g., Baghawi and Ibn Kathir) do not subscribe to this interpretation - which would imply the use of negative definitions-and understand the last verse of the surah in the manner rendered by me above. As regards the two categories of people following a wrong course, some of the greatest Islamic thinkers (e.g., Al-Ghazali or, in recent times, Muhammad `Abduh) held the view that the people described as having incurred "God's condemnation" - that is, having deprived themselves of His grace - are those who have become fully cognizant of God's message and, having understood it, have rejected it; while by "those who go astray" are meant people whom the truth has either not reached at all, or to whom it has come in so garbled and corrupted a form as to make it difficult for them to recognize it as the truth (see `Abduh in Manar I, 68 ff.).
1:7 the path of those whom You blessed; not of those who have deserved wrath, nor of the strayers.,