1. Bismi Allahi alrrahmani alrraheemi
Ism means name or definition.
Allah comes from Al-Ilah, and literally means 'The God'.
Parwez explains the term:
"Allah - (Alif-Lam-Ha).
This is the proper name of "God" (Al-Il'ah), and all other names denote His various Attributes. Il'ah, by definition, is one: -
to whom someone looks for protection in bewilderment,
from whose grandeur one gets dazed,
whose overall sovereignty or lordship is accepted,
whose laws and directions are obeyed and followed, and
who is at the highest pedestal and remains unseen (Taj).
Keeping in view the above Attributes, the name Allah as it appears in the Quran would mean a Being Who is Supreme but remains hidden from human eyes; before Whose dignity and grandeur the human perceptions become dazed; Whose Sovereignty extends over the entire universe; Whose obedience is must. By accepting Him IL'AH, one must accept only His Sovereignty and obey His Laws.
Human mind just cannot perceive Him in any shape or physical form nor can explain Him. He is beyond human perceptions (6/104). Nothing is like Him (42/11). However, we can explain His Attributes as mentioned in the Quran. To believe in Allah would, therefore, mean to acknowledge and accept His Sovereignty with all His Attributes, as mentioned in the Quran, in the most balanced and proportionate manner (17/110).
If one goes through the annals of human history, one would find one thing common all along. Irrespective of the time and the place, there has always existed a supreme being, someone supernatural before whom one should bow, who should be worshipped, from whom one should pray for help and for the fulfilment of his desires, one who should be dreaded and before whom one should offer sacrifices. Even in the farthest corners of the globe where no human being from outside had ever set foot, and where the inhabitants were totally unaware or untouched by any foreign influences and were living in the earliest stage of human civilisation, travellers and research scholars came across traces of some super-natural being which they worshipped. However, its details differed from place to place. These were the perceptual differences which made every god different from the god of the other tribe, or country, or religion. It is, therefore, incorrect to say that the gods of all religions is the same - Rama or Raheem is one and the same thing. The Father of Christians, the Judea of Jews, the Ishwar or Parmatma of Hindus and Armazd of Zoroastrian are totally different from each other - as their attributes are different from those of Allah of the Quran. He is above all perceptions! He cannot be transformed out of a stone or a log of wood. The real concept of Allah can only be perceived by explaining His Attributes as narrated in the Quran, since only the Quran is exalted from the inter-play of human thought. It is because of this reason that the Quran does not accept the existence of god which various people or tribes or religions have carved out of their own thoughts. The question then arises as to why is it necessary to have faith in Allah of the Quran?
Almost all the psychologists and research scholars agree on one thing: a human being consists of a body and a soul. This "Soul" or "Self" is given to every individual in a latent or undeveloped form by Allah. The mission or object of a human being in this earthly life is, to manifest and develop this "Self" in such a way that even after death it is capable of entering into another higher, totally different phase of life and does not lag behind. To test or examine whether one's "Self" is getting developed or not, he must have a model or a test before him - in absence of which he is likely to get astray. Or worse, everyone could set his own standards. The supreme, the complete, the most balanced and infinite Being to serve as a perfect model is Allah Whose Attributes are called Asma-ul-Husna. These Asma-ul-Husna are spread over the pages of the Quran as glittering pearls and man ought to incorporate them in his person to the extent of human limitations. The way in which these Attributes (Asma-ul-Husna) can enrich the personality of a human being can best be ascertained from the day-to-day life of the exalted person of Muhammad Rasool-Allah (peace be upon him).
In other words a human being can examine and test from time to time if his "Self" is getting developed by comparing himself with these Attributes. As a human body gets nourishment according to well known physical laws, there also have to be some laws and values for the development of the "Self." These laws and values are explained in the Quran as various Attributes of Allah. If someone wants to test the development of his "Self," he should examine as to what extent the Attributes of Allah are reflected in his own person. That is why it is necessary to have faith in Allah alone. The word "Allah" has been used 2,697 times in the Quran."
Alrahman and Alraheem come from the root Rahma. Rihum is womb, and is the explaining word for the root. Rahman refers to the All-embracing Mercy and Care, Raheem refers to the Rewarder for those who strive for it without asking any returns.
Mostly it is translated with Merciful, but this a very wrong word for it, as this refers to the Christian definition of Forgiveness. In Europe, the idea of a merciful deity, is one that forgives your sins. European language was mostly focussed on the punishment in the Next Life. Arabic concept of 'mercy' was developed in the hard desert life. Life was to harsh and to short to focus only on the Next Life, this first life was directly in their face and any little mistake could cost them their life. The concept of mercy was connected to one who nourishes you. Since ways of nourishments were scarce, this became the prime gift to humans from a deity.
This is why a 'nourishment given without asking any return' became the prime form of mercy. The womb that feeds the foetus and nourishes it, became the example of the word 'rahma' and determined what all other words derived from it would mean.
When we translate 'Rahman' into 'Merciful', we are translating it into the Christian version of 'mercy' and thus completely miss the Arabian idea of 'mercy'. We are not translating then, we are twisting the meaning. The 2 languages use completely different definitions.
So the correct understanding of the first verse must be translated with the full Arabic definition:
With the Glorious Name of Allah, the Source of Instant and Eternal Beneficence and Mercy Who embraces the entire Universe in His fold, nourishing and taking care of all things for what they are meant to be, just as a mother's womb nourishes the embryo without any returns.
As you can see, the verse thus becomes more logical and also make sure we don't present a Christian form of the Arabic terms.
2. Alhamdu lillahi rabbi alAAalameena
Hamd means to be amazed and perplexed. Omar Annan says:"Hamd refers to Admiration, magnifying and honouring of the object of praise, humility and submissievness in the person who offers it. Hamd is a praise which is offered in appreciation of commandable action of one worthy of praise. It also includes lauding one who has done a favour of his own volition and according to his own choice. Thus the word Hamd is the most appropriate word to be used when a reference to the intrinsic goodness of Allah and extreme loveliness in the person who offers it is intended."
It thus refers to an admiration of the deeds and gifts of Allah to Mankind, and an admiration to the Perfection of God in all of His Attributes.
Rabb cannot be translated to Lord, as rabb refers to a master who nourishes his household. Rabb comes from Rabba and refers to a master, rule, bring up, increase, to complete, to sustain; its basic meaning is To foster a thing in such a way as to make it attain one condition after another until it reaches its goal of completion.
Rabb thus has many meanings as Determiner, Provider, Sustainer, Perfecter, Rewarder, Ruler, Creator, Maintainer, Reposer, of Qualities, Developer, King of Nature, Former of Rules and Laws.And the best in my eyes is The Nourisher to Perfection.
Alameen refers to worlds or universes. So the verse would be translated as such:
3. All Praise is due to Allah, the Eternal Source of Life and Developer of the Universes and everything therein.
4. Maliki yawmi alddeeni
Malik means ruler, king, the one who is control and authority of a realm, former of Rules and Laws and the one who also executes them. It doesn't refer to a human king in this verse, as the second Alif, makes it refer to the Divine Entity. Thus Malik means the Divine Appointer and Executer of Laws and Rules.
Yauwme doesn't mean Day in its original sense, but Time, Era or Period. It was used for day but also for long periods as can be seen for example in the Quran where it is used for a moment [55], 1000 years and 50.000 years [70].
Deen has many meanings. Cause and Effect, Judgement, Order, Way of Life, Requital, Outcome of an Affair. To translate it with Religion is wrong, as Islam covers all fields of Life, from Economics to State to Individual affairs. Religions mostly only control personal affairs and moral. In 9:33 it is foretold that Islam will overcome all other Deens, this thus also refer to Communism, Secularism and all other systems of life on Earth. Again, to translate it only with 'judgement' or 'requital' cuts out the other meanings of Deen and Malik. Thus all different meanings must be given to have the correct understanding of the verse:
4. He is the Absolute Owner of the Era when all creation shall have completed their journey of existence, evolution and action to the Ultimate Just outcome. And He is the Supreme Appointer of the Way of Life
5. Iyyaka naAAbudu wa-iyyaka nastaAAeenu
Abudu comes from Abida, servitude. God is worshipped by following the Laws He gives in the Quran. Not just through rituals, but to follow the complete System He gives in the Quran.
5. (Realizing these facts), we affirm to obey You and we ask You to help us (as we do that).
6. Ihdina alssirata almustaqeema
Mustaqeem comes from Qama, meaning To stand, fast or firm, rise, be lively, appear in broad daylight (truth), preserve, exact, right, shortest, smooth.
Sirat means a path which is even, wide enough and can be trodden without difficulty. Way that is straight so that all parts of it are in orderly array and are properly adjusted to one another. Abdul Mannan Omar says:"The Arabs did not regard a way as Sirat until it comprimises the following five prominent features:
1.Rectitude
2.Leading surely to the Objective
3.Being the Shortest
4.Being broad in width for travellers
5.To determine as the road to the goal in the eyes of the wayfarers."
6. Guide us to the Straight Path, that leads us to real success as individuals and nations,
7. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena
7. The Path of those upon whom You bestow the blissful benefits deriving from conscious obedience to Your Commands. (2:47, 31:20)
Not of those who earn the bitter consequences of rejecting Your Commands, nor of those who fail, by deviating from the Road.
Thus together you get the fully explanated Al-Fathiha from Arabic to English:
1:1 With the Glorious Name of Allah, the Source of Instant and Eternal Beneficence and Mercy Who embraces the entire Universe in His fold, nourishing and taking care of all things for what they are meant to be, just as a mother's womb nourishes the embryo without any returns.
1:2 All Praise is due to Allah, the Eternal Source of Life and Developer of the Universes and everything therein.
1:3 With the Glorious Name of Allah, the Source of Instant and Eternal Beneficence and Mercy Who embraces the entire Universe in His fold, nourishing and taking care of all things for what they are meant to be, just as a mother's womb nourishes the embryo without any returns.
1:4 He is the Absolute Owner of the Era when all creation shall have completed their journey of existence, evolution and action to the Ultimate Just outcome. And He is the Supreme Appointer of the Way of Life
1:5 (Realizing these facts), we affirm to obey You and we ask You to help us (as we do that).
1:6 Guide us to the Straight Path, that leads us to real success as individuals and nations,
1:7 The Path of those upon whom You bestow the blissful benefits deriving from conscious obedience to Your Commands. (2:47, 31:20)
Not of those who earn the bitter consequences of rejecting Your Commands, nor of those who fail, by deviating from the Road.
Sources:
Abdul Mannan Omar's Dictionary of the Holy Quran
Lane's Lexicon Classic Arabic to English
Abdul Wadud's Gateway to the Quran
Dr.Shabbir's Quran as it Explains itself
Parwez's Glossary of Quranic Terms