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In the name of Allah, the Beneficent, the Merciful
“Recite in the name of your Fosterer…” (Chapter 96: Verse 1) and the name of his and our Fosterer is Allah (SWT), as is evident from the very first verse of the first chapter of the Quran:
“Praise is due only for Allah (SWT), the Fosterer of the worlds”. (Chapter 1: Verse 1)
In view of this order of Allah (SWT), we should recite/read before starting the recitation or reading of the Holy Quran which is a part of the Quran, occurring at the beginning of 113 out of 114 chapters of the Quran and also as part of Chapter 27: Verse 30 of the Quran. Through Chapter 16: Verse 98, Allah Taala further orders:
“So when you recite/read the Quran, seek the protection of Allah from the accursed devil”.
This means that we are required to pray; (Aoozu Billahi min Ash shaitaanir Rajeem) meaning: “I seek the protection of Allah from the accursed devil”, even before reciting or reading: (Bismillahir Rahmaanir Raheem)
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Praise is due only for Allah {1}, the Fosterer {2} of the worlds {3}
{2} According to Raghib. the word Rabb signifies, fostering of a thing in such a manner as to make it attain one condition after another until it reaches its goal of completion. Hence it has been translated as Fosterer at most of the places and as Lord at some places where the word Fosterer does not appear to be appropriate.
{3} The word Aalam is a thing through which knowledge of something else is obtained. The whole universe is known as an Aalam because knowledge of Allah is obtained through it. World appears to be the nearest English equivalent of this word. But there are many worlds/physical, mental, spiritual, past, present, future, human, animal etc. Besides, the world today is not what it was yesterday or what it would be tomorrow. According to scientists, the universe is expanding, therefore it not only changes with time but also in space, occupying different volumes at different times. The kingdom of Allah would therefore best be represented by the plural ‘Aalameen’ which has been translated as worlds. Quantum physicists too propose the existence of many universes.
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the Beneficent, the Merciful,
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the Master of the day of judgment.
“And We have made every man’s fate (or action) to cling to his neck and We will bring out for him on the day of resurrection, a book (or a record) which he will find wide open. (It will be said to him), ‘Read your book (or record), this day your own self is sufficient against you as one who takes account”.
Can we stop our intentions, thoughts, plans, deeds whether good or bad, even our dreams from being recorded on our memory? We can most of the time recollect events from our memory which appears to be a sort of a permanent record of our life. Items recorded on floppies, cassettes etc. can be viewed on screens even years after their having been recorded. On the day of judgement, our memory too could possibly be displayed on some screen exhibiting all the details of our lives, private and public, Allah is All Powerful to do this and if He does this we would be utterly helpless to deny our own memory. So should we not be careful of our own memory and obey all the orders of Allah (SWT) and His messenger (SAWS) and avoid all sins?
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You alone do we serve {4} and (from) You alone do we seek help
‘…and whoever does good willingly, then Allah is certainly One Who acknowledges, the Knower’ (Chapter 2: Verse 158)
‘There is no compulsion in religion.’ (Chapter 2: Verse 256)
The slave who willingly serves his master seeks only his help, we too as slaves of Allah (SWT) should seek only His help, because in fact, no other person can help us or anyone else.
“Say: Do you serve besides Allah (SWT) something which has no power, to harm or benefit you, while Allah (SWT) is Hearing, Knowing?” (Chapter 5: Verse 76)
Seeking help from others, amounts to shrik i.e. polytheism (Chapter 36: Verses 74–75) about which it is clearly laid down in the Quran:
‘Allah certainly does not forgive associating of partners with Him and He protectively forgives (any sin) other than that, to whom He wills; and one who associates partners with Allah (SWT) has indeed erred, going far astray (Chapter 4: Verse 116)
The terms Nabudu and Nastaiin indicate Aorist tense i.e. both present and future. When we recite this verse we are not only mentioning our present state but also making a commitment that in future too we will serve (worship) only Him and seek only His help because He is our only Fosterer, our Benefactor, One Who is Merciful to us and Who is our Master. If the ‘waw’, connecting Nabudu and Nastaiin is taken as explanatory then seeking Allah’s help will also be regarded as serving or worshipping Allah.
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Guide us to the straight path,
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the path of those, on whom You have bestowed favours,
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not (the path of those), upon whom is Your anger, nor of those who are astray.
Summary
This Sura appears to be an abstract or summary of the rest of the Quran, probably in this sense it is stated:
‘And We have given you seven of the frequently repeated (verses or subjects of chapter No.1) and the great Quran’ ch.15 vs.87.
Vs.No.1 to 3 appear to summarise the details given in the rest of the Quran about Allah (SWT), His Attributes, His creation and the day of judgement,
Vs.No 4. appears to be the title of the details given regarding serving Allah (SWT) i.e. obeying all His orders and the manner in which His help is to be sought. Finally
Vs.Nos.5 to 7 appear to be an abstract of the histories of messengers of Allah (SWT) sent to various human communities and information of the result of their messages, that those whom Allah (SWT) favoured followed His message and those who rejected the message earned His anger and went far astray from the straight path leading to paradise. This indicates that the Quran summarily contains the following topics.
1. Allah and His Attributes
2. His creation (the universe)
3. Legislation for human conduct.
4. Histories of messengers of Allah (SWT) and the communities to whom they were sent and
5. Details of the day of judgment, paradise and hell. Recitation of this Sura in every Salat is essential.”