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Sūrah al-Fātiḥah; The most powerful and comprehensive Du’ā

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ. ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ. ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ. مَٰلِكِ يَوۡمِ ٱلدِّينِ. إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ. ٱهۡدِنَا ٱلصِّرَٰطَ ٱلۡمُسۡتَقِيمَ. صِرَٰطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ.

In the name of Allah, the Entirely Merciful, the Especially Merciful. [All] praise is [due] to Allah, Lord of the worlds – The Entirely Merciful, the Especially Merciful, Sovereign of the Day of Recompense. It is You we worship and You we ask for help. Guide us to the straight path – The path of those upon whom You have bestowed favor, not of those who have earned [Your] anger or of those who are astray.

Bi-smi llāhi r-raḥmāni r-raḥīmi. Alḥamdu-lillāhi Rabbi-l-ʿālamīn, ar-Raḥmāni-r-Raḥīm, Māliki yawmi-d-dīn, iyyāka naʿbudu wa iyyāka nastaʿīn, ihdina-ṣ-Ṣirāṭa-l-Mustaqīm, ṣirāṭa-lladhīna anʿamta ʿalayhim ghayri-l-maghḍūbi ʿālayhim wa la-ḍ-ḍāllīn.

“It is You we worship identifies the objective, and it is You we seek for help states the means of achieving that objective. Allah is the means of worshipping Allah. The beginning is from Allah and the end is to Allah.” The Straight Path in this context is not just Islam as a whole; it is the path to knowing what is right and following it in every aspect of our lives. Because adherence to the Straight Path is an arduous task, Allah has commanded that we supplicate and ask Him to guide us to it a minimum of 17 times a day. -Ibn Taymiyah and Mukhtasar Minhaaj al-Qasideen.

رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ.

Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.

Rabbana taqabbal minna innaka Anta-s-Samiu-l-Alim.

Although Prophets Ibraheem and Isma’eel were carrying out Allah’s command by raising the foundations of the Ka’bah, they were still concerned that Allah might not accept this deed from them. This is a direct result of the humility and humbleness with which they worshipped Allah, and so they supplicated in earnest hope that Allah would accept this magnificent act of worship and that it would bring benefit to nations and generations to come. – Tafseer As-Sa’di.

رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةٗ مُّسۡلِمَةٗ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ.

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

Rabbana wajalna muslimayni laka wamin dhurriyyatina ummatan muslimatan laka waarina manasikana watub alayna innaka anta ttawwabu rrahim.

Prophets Ibraheem and Isma’eel ask Allah to raise from their descendants a people who would submit themselves, in both heart and body, to His Will. They ask Allah that He teaches these descendants different acts of worship—both specific to the rites of Pilgrimage and those more general than that. This admirable supplication is essentially a request that Allah bless them with sincerity and the ability to do righteous deeds. Regardless of a servant’s virtue, sincerity, or devotion to their Lord, shortcomings in one’s duty to Allah are inevitable. For this reason, they both ask Allah to forgive them for such shortcomings and to accept their repentance. -Tafseer As-Sa’di.

رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ.

Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.

Rabbana atina fiddunya hasanah wa filakhirati hasanah wa qina adhabanNar.

This supplication brings together the good of this life and the good of the Hereafter, just as it is a supplication for safety against evil in both worlds. The good of this life includes things like wellness, a comfortable home, a righteous spouse, generous provision, beneficial knowledge, the practice of righteous deeds, a comfortable means of transport, an honorable reputation among one’s peers, and other blessings. Good in the Hereafter includes entering Paradise and attaining its luxury and security, remaining steadfast when questioned about one’s deeds, and attaining safety and security in every other situation. Protection against the punishment of Hellfire necessitates that one is granted protection against its preconditions in this life. Hence, this is also a supplication that Allah safeguards us against falling into what is prohibited as well as any doubtful matters that may lead to sin. -Ibn Katheer.

رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ.

Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people.

Rabbana afrigh alayna ṣabrawwa thabbit aqdamana wanṣurna alalqawmilkafirin.

Gruelling situations require an abundance of patience and perseverance, and so rather than simply asking Allah for patience, the Believers ask Allah to pour patience down upon them. -Tafseer at-Tahreer wa’l-Tanweer.

سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ.

We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.

samina waatana ghufranaka rabbana wailayka lmaṣir.

To hear is to listen attentively and understand what is required, and to obey is to adhere to Allah’s commands and stay clear of His prohibitions. Because it is only natural that there will be shortcomings in one’s obedience to Allah, the Believers ask Allah for forgiveness for these shortcomings. -Ibn Katheer and As-Sa’di.

رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرينَ.

Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.

Rabbana la tu’akidhna innasina aw akhta’na, Rabbana wa la tahmil alayna iṣran kama hamaltahu alalladhina min qablina, Rabbana wa la tuhammilna ma la taqata lana bih, wafu anna waghfir lana warhamna Anta Mawlana fanṣurna alalqawmilkafirin.

To pardon and to forgive are interchangeable, but when they appear together as they do in this Ayah, then to pardon refers to wiping out sins, while to forgive refers to concealing them so that a person’s sins are not exposed before others. In an authentic report collected by Muslim, the Prophet Sallallahu ‘Alaihi wasallam said that whoever recites the last two verses of Surah-al-Baqarah at night will be sufficed by them (i.e. protected against any evil during that night). -Al-Baghawi.

رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ.

Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.

Rabbana la tuzigh qulubana bada idh hadaytana wahab lana min ladunka rahmatan innaka anta lwahhab

This supplication comes after Allah mentions those who try to seek out and follow verses that might seem obscure in the Qur’an. Such misguided individuals do this in an effort to sow confusion in the hearts of others and to interpret the Qur’an’s verses as they please. Allah states that these are people whose hearts hold an inclination to deviate, and so the Believers ask Allah to protect them against such evil. -At-Tabari and others.

رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوۡمٖ لَّا رَيۡبَ فِيهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ.

Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise.

Rabbana innaka jamiu nnasi liyawmin la rayba fihi inna llaha la yukhlifu lmiad

The supplication in this Ayah is implicit. Here, the Believers are asking Allah to forgive their sins so that they will not be held accountable for them on the Day of Judgment. Because Allah has promised to forgive the sins of those who Believe in Him and follow His Prophet, Sallallahu ‘alaihi wasallam, and adhere to His Book, the Believers beseech Allah by means of this promise, and state that He never fails to uphold His promise. -At-Tabari and others.