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Fatihah 5

 إِيَّاكَ نَعبُدُ وَإِيَّاكَ نَستَعِينُ ( Iyyā) is an independent pronoun for the accusative, and the suffixes that are attached to it, such as k and h and y, in your saying: Iyyāka and Iyyāhu and Iyyāya, are for the purpose of showing the address of the second person, third person, and first person, and there is no grammatical role for them, just as there is no grammatical role for the k in Arāytuka. And they are not considered implicit names, as said by Al-Akhfash and the scholars of the subject. And as for what Al-Khalil narrated from some Arabs, “When a man reaches sixty, then Iyyāhu wa Iyyā al-Shawwāb”, this is something rare and not relied upon. The object is placed before the verb for the purpose of exclusivity, just like the saying of Allah: • Qul aghayra Allāhi ta’murūnī a‘budu (“Say, is it other than Allah you command me to worship?”) • Qul aghayra Allāhi abghī rabbā (“Say, shall I seek a lord other than Allah?”) The meaning is: We exclusively worship You, and we exclusiv...
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Fatihah 4

 مَٰلِكِ يَوْمِ ٱلدِّينِ The phrase “Malik Yawm al-Dīn” (مَالِكِ يَوْمِ الدِّينِ) has been recited in different ways: 1. “Malik” (مَالِكِ) – meaning “Owner” or “Master” of the Day of Judgment. 2. “Mālik” (مَلِكِ) – meaning “King” of the Day of Judgment. 3. “Malik” (مَلْكِ) – with a shortened “lām” (لام مخففة), which is another valid variation. Why does praise belong to Allah alone? The phrase “Al-Ḥamdu li-Llāh” (الحمد لله) signifies exclusive praise for Allah, proving that: • He alone deserves all praise. • No one else possesses qualities that would make them equally worthy of complete praise. Since Allah possesses these divine attributes, no one else has a greater right to be praised and glorified as He does.
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Fatihah 3

 See the first ayah for explanation of the words Rahman and Raheem.
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Fatihah 2

 الحمد لله رب العالمين “ Praise” (ḥamd) and “commendation” (madḥ) are closely related; both involve speaking highly of something beautiful—whether it be a blessing or another virtue. • You say: “I praised (ḥamidt) a man for his generosity,” or “I praised him for his noble lineage and courage.” • However, “shukr” (gratitude) applies only to blessings specifically. The Difference Between “Ḥamd” (Praise) and “Shukr” (Gratitude) • “Shukr” applies only to blessings and is expressed in three ways: 1. By the heart (internal recognition of the blessing). 2. By the tongue (verbal acknowledgment). 3. By physical actions (using the blessing in a way that pleases the giver). This is reflected in the poet’s words: “My gratitude to you for your blessings is shown in three ways— By my hand, my tongue, and my hidden conscience.” • On the other hand, “ḥamd” is expressed by the tongue alone. • This makes “ḥamd” one of the branches of “shukr”, as the Prophet (ﷺ) said: “Praise (ḥamd) is the foundation...
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