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Tafseer Surah Al-Fatiha: رَبِّ ٱلْعَالَمِينَ

The following is a translation of Dr Fadhel al Samarrai’s Tafseer of Surah Fatiha. This tafseer gives an insight in to the miraculous nature of the Qur’anic Arabic.

Al-Rabb is The Owner (المالك), The Master (السيد), The Sustainer (المربّي), The Maintainer (القيّم) and The Benefactor (المنعم).

Rabbil ‘aalameen (The Lord of the Worlds) is The Owner of them, Master of them, Sustainer of them and Bestower of gifts upon them. The Owner of the individual, his master, his sustainer, his Maintainer, and The Bestower of gifts upon him is more deserving of praise than anyone else.

It begins with Al-Rabb, because for Allah is the right of disposal of affairs in mastership, ownership and worshipping with whatever He (swt) wishes of good or evil.

Most of the attributes of Allah (swt) enter under His saying: رَبِّ ٱلْعَالَمِينَ such as The Knowledgeable (العليم), The All Hearing (السميع), The All Seeing (البصير), The Everlasting (القيوم), The one who wills whatever he wishes (المريد), The King (الملك) and whatever resembles that, because each of these names and attributes occurs in رَبِّ ٱلْعَالَمِينَ.

‘Aalameen ٱلْعَالَمِينَ is the plural of world (عالمَ). It is every existence except Allah (swt). There is difference of opinion regarding the meaning of this plural. Some preferred that it is restricted to the possessors of knowledge or those who are legally responsible المُكَلَّفين from the creation, with the evidence being His (swt) saying,

لِيَكُونَ لِلْعَالَمِينَ نَذِيراً

“he may be to the worlds a warner” (Al-Furqan, 1)

and His (swt) saying:

إِنَّ فِي ذٰلِكَ لآيَاتٍ لِّلْعَالِمِينَ

“Indeed in that are signs for the worlds” (Al-Rum, 22)

and that He (swt) is not a warner for livestock and the non-living. Some said, indeed ‘worlds’ are human beings with the evidence being His (swt) saying:

أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَالَمِينَ

“Do you approach males among the worlds” (Al-Shuara, 165)

and His (swt) saying:

وَآتَاكُمْ مَّا لَمْ يُؤْتِ أَحَداً مِّن ٱلْعَٱلَمِينَ

“and gave you that which He had not given anyone among the worlds.” (Maida, 20)

It was said that the plural of ‘world’ includes every genus (type of worlds) from which it has been named with. Therefore, there is the world of humans, world of animals, world of insects, and every type and every class is named a world also.

It was said that every century and generation is also named a world. So the people of every time period is a world. Therefore He (swt) gathered them, in order to include all generations and peoples of all times. It was said that the word was possibly pluralised for drawing attention of the mind with the word العالَم to this perceptible world. This is because the world is used widely with the meaning of total like existence such as the existence in the hereafter.

Its usage was mostly used customarily with this meaning in the perceptible world because of the familiarity of the soul for the perceptible things, so it was pluralised in order to inform of inclusion absolutely.

It seems that the use of the word العالمين is correct for one generation or generations by the evidence of His (swt) saying regarding Banu Israel:

يا بَني إِسرائيلَ اذكُروا نِعمَتِيَ الَّتي أَنعَمتُ عَلَيكُم وَأَنّي فَضَّلتُكُم عَلَى العالَمينَ

“O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.” (Al-Baqara, 47)

Because this preference was specific to their time, and His saying (swt) regarding Maryam:

وَطَهَّرَكِ وَٱصْطَفَـٰكِ عَلَىٰ نِسَآءِ ٱلْعَـٰلَمِينَ

“and purified you and chosen you above the women of the worlds.” (Aal-Imran, 42)

was in her specific time and His (swt) saying:

أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَالَمِينَ

“Do you approach males among the worlds” (Al-Shuara, 165)

was specific to the males from the people of their time.

Another example is His (swt) saying:

قَالُواْ أَوَ لَمْ نَنْهَكَ عَنِ ٱلْعَالَمِينَ

“They said, Have we not forbidden you from [protecting] people?” (Hijr, 70)

which was regarding the men specifically of their time. It was used for a group of people of their time and He had named them (عالمين) also. He (swt) said:

أَتَأْتُونَ ٱلْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن ٱلْعَالَمِينَ

“Do you commit such immorality as no one has preceded you with from among the worlds?” (Al-Araf, 80)

This includes all peoples from the time of Adam until their time.

It may include all the legally responsible or intelligent ones throughout the generations. For example, His (swt) saying:

وَمَا ٱللَّهُ يُرِيدُ ظُلْماً لِّلْعَالَمِينَ

“and Allah wants no injustice to the worlds.” (Aal-Imran, 108)

Some of the people of knowledge restricted it to those people who are legally responsible, but the response to this is His (swt) saying:

قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَالَمِينَ * قَالَ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ

“Pharaoh said, ‘And what is the Lord of the worlds?’ [Moses] said, ‘The Lord of the heavens and earth and what is between them, if you should be convinced.’” (al-Shuara, 23-24)

The above verse explains that رب العالمين means that He is the lord of the heavens and the earth and whatever exists between them. It is general and includes everything that is in existence not just the legally responsible.

What appears to me is that this is an opinion that has to be tested. He (swt) did not explain the word العالمين. Instead this word clarified the description of رَبِّ ٱلْعَالَمِينَ. Perhaps, it clarified a different expression, all of which are true regarding Him.

You may say, who is the lord of this house? Then it will be said to you, a merchant or a jurist or an employee. The word ‘merchant’ or ‘jurist’ or ‘employee’ is not explanation for ‘this house’. It is only an explanation of ‘lord of the house’.

If Musa (as) responded to the question of Firawn by saying, a lord which is competent over all things, living and He does not die, nothing weakens him, He rewards good with paradise and the one who insults with hell fire, Musa would be correct, but undoubtedly this is not an explanation for للعالمين. Rather it is explanation of the description of ‘lord of the worlds’.

Indeed, العالَم is pluralised upon العوالم upon العالمين. What appears to me is that العوالم is used for all worlds from the legally responsible to other than them from the inanimate and animals. However, العالمين is not used except for those who possess knowledge or upon those in which it combined with the intellect and other than them. Therefore, it dominated upon those with intellect. العالَمون is not used for those without intellect. Therefore, العالمين is not used for the insects and birds. عالمين is used for human beings, or all of the people, or a generation from the people, or for the legally responsible from the creation of Allah from the humans and jinns throughout the ages as that was mentioned in the noble Qur’an. The plural of ya and num is specific to those with intellect.

Therefore, the meaning of: ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ will be either, lord of the humans or legally responsible, or lord of all creation predominately those with intellect among them. This specification or preponderance has its reason which is that the speech in Sura Fatiha is specific to those with intellect. Therefore, the worshiping, seeking help and request for guidance to the straight path and the classification of the creation is to those who were given favour upon them, and those are the object of anger and those who are misguided, are specifically for the legally responsible. So, this choice was the most suitable, and if He (swt) had said: رب العالم أو رب العوالم, this beauty would not be improved because it would include other than the legally responsible.

This from one angle and from another angle, indeed it is a response against those who have earned His anger, and among them are the Jews who claim that Allah is lord of the Children of Israel specifically, and He is not the lord of other creations from Mankind. So Allah refuted them with His (swt) saying: Indeed He, lord of all the worlds, includes all Mankind and those legally responsible. So the choice of رَبِّ ٱلْعَالَمِينَ was the best choice from all aspects.

You may say, why did He not explain by mentioning the manifestation of divinity, just as He did in other places. Allah (swt) said:

فَلِلَّهِ ٱلْحَمْدُ رَبِّ ٱلسَّمَٰوَٰتِ وَرَبِّ ٱلأَرْضِ رَبِّ ٱلْعَالَمِينَ * وَلَهُ ٱلْكِبْرِيَآءُ فِي ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَهُوَ ٱلْعِزِيزُ ٱلْحَكِيمُ

“Then, to Allah belongs [all] praise – Lord of the heavens and Lord of the earth, Lord of the worlds. And to Him belongs [all] grandeur within the heavens and the earth, and He is the Exalted in Might, the Wise.” (al-Jathiya, 37-38)

The response is that every situation requires the mentioned expression in it. The mentioning of the heavens and the earth and whatever is therein was repeated more than once in Sura Jathiya, and the mentioning of the manifestations of divinity was repeated for it. So He (swt) said:

إِنَّ فِي ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ لأيَٰتٍ لِّلْمُؤْمِنِينَ * وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِن دَآبَّةٍ ءَايَٰتٌ لِّقَوْمٍ يُوقِنُونَ

“Indeed, within the heavens and earth are signs for the believers. And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain [in faith].” (Al-Jathiya, 3-4)

And He said:

وَسَخَّرَ لَكُمْ مَّا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ جَمِيعاً مِّنْهُ

“And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him. Indeed in that are signs for a people who give thought.” (Al-Jathiya, 13)

And He said:

وَخَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ بِٱلْحَقِّ

“And Allah created the heavens and earth in truth” (Al-Jathiya, 22)

And He said:

وَلِلَّهِ مُلْكُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ

“And to Allah belongs the dominion of the heavens and the earth” (Al-Jathiya, 27)

And He said:

فَلِلَّهِ ٱلْحَمْدُ رَبِّ ٱلسَّمَٰوَٰتِ وَرَبِّ ٱلأَرْضِ رَبِّ ٱلْعَالَمِينَ

“Then, to Allah belongs [all] praise – Lord of the heavens and Lord of the earth, Lord of the worlds.” (Al-Jathiya, 36)

All of these verses contain manifestations of divinity regarding the heavens and the earth.

Also He (swt) mentioned the divinity for the intelligent and the rest of other living things, so He (swt) said:

وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِن دَآبَّةٍ

“And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain [in faith].” (Al-Jathiya, 4)

And He said:

ٱللَّهُ ٱلَّذِي سَخَّرَ لَكُمُ ٱلْبَحْرَ

“It is Allah who has made the sea subservient to you” (Al-Jathiya, 12)

وَسَخَّرَ لَكُمْ مَّا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ

“And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him.” (Al-Jathiya, 13)

Therefore, Allah subjected the heavens and the earth and whatever exists in the heavens and the earth for human beings, and this is from the manifestation of divinity of Him. He (swt) said:

قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ ٱلْقِيَامَةِ لاَ رَيْبَ فِيهِ

“Say, “Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt,” (Al-Jathiya, 26)

and

فَأَمَّا ٱلَّذِينَ آمَنُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِي رَحْمَتِهِ

“So as for those who believed and did righteous deeds, their Lord will admit them into His mercy. That is what is the clear attainment.” (Al-Jathiya, 30)

This verse mentioned the divine laws which Allah revealed upon mankind and all of this is for the manifestation of divinity for the worlds. Therefore, it is in harmony with this explanation in Sura Jathiya, whereas it did not mention it in Sura Fatiha except the categories of those who are legally responsible. Then when it specified the mention in Sura Fatiha, the classification of creation from the intelligent, He said, رَبِّ ٱلْعَالَمِينَ and when it explained in Sura Jathiya regarding the mentioning of the heavens and the earth and whatever exists in terms of animals and humans, He (swt) said:

رَبِّ ٱلسَّمَٰوَٰتِ وَرَبِّ ٱلأَرْضِ رَبِّ ٱلْعَالَمِينَ

“Then, to Allah belongs [all] praise – Lord of the heavens and Lord of the earth, Lord of the worlds.” (Al-Jathiya, 36)

Therefore every speech is suitable for its place.

Then He (swt) said afterwards in Sura Al-Jathiya:

وَلَهُ ٱلْكِبْرِيَآءُ فِي ٱلسَّمَاوَاتِ وَٱلأَرْضِ

“And to Him belongs [all] grandeur within the heavens and the earth” (Al-Jathiya, 37)

Then He mentioned grandeur, in addition to praise and He did not mention anything other than praise in Sura Fatiha. That is because mentioning of arrogant people without right occurred in this Sura, so mentioning of the grandeur was suitable for Him (swt), and it is connected to Him.

He said:

وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ * يَسْمَعُ ءَايَٰتِ ٱللَّهِ تُتْلَىٰ عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِراً كَأَن لَّمْ يَسْمَعْهَا

“Woe to every sinful liar, Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them.” (Al-Jathiya, 7-8)

And He said:

وَإِذَا عَلِمَ مِنْ ءَايَٰتِنَا شَيْئاً ٱتَّخَذَهَا هُزُواً

“And when he knows anything of Our verses, he takes them in ridicule” (Al-Jathiya, 9)

Ridiculing is from the manifestation of arrogance.

And He said:

أَفَلَمْ تَكُنْ ءَايَٰتِى تُتْلَىٰ عَلَيْكُمْ فَٱسْتَكْبَرْتُمْ وَكُنتُمْ قَوْماً مُّجْرِمِينَ

“Were not Our verses recited to you, but you were arrogant and became a people of criminals?” (Al-Jathiya, 31)

And He said:

وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِئُونَ

“and they will be enveloped by what they used to ridicule.” (Al-Jathiya, 33)

Mocking is from the manifestation of arrogance.

And He said:

ذَلِكُم بِأَنَّكُمُ ٱتَّخَذْتُمْ ءَايَٰتِ ٱللَّهِ هُزُواً

“That is because you made a mockery of Allah’s Signs” (Al-Jathiya, 35)

Therefore the mentioning of grandeur in the heavens and the earth for him was suitable here.

You may say, why did Allah choose the word Rabb instead of another name or attribute from the names and attributes just as He did in other places in the mighty book? For example, He (swt) said:

ٱلْحَمْدُ للَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ

“All Praise to Allah the one who created the heavens and the earth” (Al-Anaam, 1)

ٱلْحَمْدُ للَّهِ ٱلَّذِي لَهُ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ

“All Praise for Allah the one who possesses that which exists in the heavens and that which exists in the earth” (Saba, 1)

ٱلْحَمْدُ للَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ

“[All] praise is [due] to Allah, Creator of the heavens and the earth” (Al-Fatir, 1)

ٱلْحَمْدُ لِلَّهِ ٱلَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجَا

“[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance.” (Al-Kahf, 1)

The response is that every choice here is suitable for the context of the Sura in which it was mentioned. It is noted that these openings are perfect. Allah mentions in Sura Fatir that that He is the originator of the heavens and the earth, and He initiates and causes their existence from purely nothing. Then He mentioned that He created them i.e. He measured them and fashioned them not based upon any previous example i.e. from nothing. Khalq in the language mean, “it will be in the meaning of initiating, bringing out the object purely from nothing into existence, and this will be only for Allah. It is also possible for the meaning to be ‘estimating, proportioning and fashioning’. This is why the maker of leather (صانع الأديم ) was called ‘the Khaliq’ because of the fact that he measured and proportioned the leather.

He (swt) said upon the tongue of Isa (as):

أَنِيۤ أَخْلُقُ لَكُمْ مِّنَ ٱلطِّينِ كَهَيْئَةِ ٱلطَّيْرِ

“that I design for you from clay [that which is] like the form of a bird” (Aal-Imran, 49)

Therefore, Allah is the Originator of the heavens and the earth and He is the fashioner and the estimator of them not based upon any preceding example. He is their owner and the master of what exists in them. So, after he mentioned that He is the Originator of the heavens and the earth and their creation, He mentions that to Him belongs that which exists in them also. Therefore, a person may own a house but not own the furniture inside it. As for Allah, He is the owner and the owner of whatever exists in them, and he mentioned His divinity regarding them i.e. their nurturing, their protection and their maintenance after creating them and mentioning of His revelation of the Book upon his servant for guidance for the creation.

Thus the verses were perfectly and comprehensively integrated. Therefore He mentioned that He is their originator, their fashioner, their owner, their master, their protector and the one who is responsible over them. He revealed the Book to guide the intelligent creation of Allah to the straight path.

Thus, every verse is integral to other verses.

They (scholars) said: And His saying: رَبِّ ٱلْعَالَمِينَ encompassed all of that. So al-Rabb will include all what He mentions from the characteristics of Allah of owning and creating, and العالمين will include all that He mentioned from the heavens and the earth and whatever is in them. Therefore Sura Fatiha is worthy of being called ‘the mother of the book’.

It came in Tafsir Al Razi: ‘that He (swt) did not say: الحمد لله خالق العالمين. Instead ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ. The reason for this is that people agree that occurrence of events are in need of an originator and a cause in the event of their occurrence, but they differed regarding the circumstances of their survival/continuation. Is there a need for its continuation for the maintainer or not?

So a group said: The thing, the case of its survival is free from a cause. The sustainer (المربي) is the maintainer for the preservation of the thing, repairing it in the case of its continuation. So His saying رَبِّ ٱلْعَالَمِينَ is a notification that all of the worlds are in need of Him in the case of their survival. The meaning that their need for the originator in the case of their creation is a matter agreed upon.

As for their need of the Maintainer and the Sustainer in the case of its continuation, regarding which disputes have happened.

So he specified Him (swt) by mentioning, notifying upon that everything other than Allah, cannot do without Him, not in the case of its occurrence and nor in the case of its continuation.

Then He (swt) commenced four chapters after this Sura with His saying: ٱلْحَمْدُ للَّهِ. First of them is Sura Al-Anam and it is His saying:

ٱلْحَمْدُ للَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ وَجَعَلَ ٱلظُّلُمَٰتِ وَٱلنُّورَ

“[All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light.” (Al-Anam, 1)

Note that the mentioning here is a type from the types of His saying: رَبِّ ٱلْعَالَمِينَ because the expression is dealing with everything except Allah. The heavens, earth, light and darkness are a type from the types except Allah. So, mentioning in the beginning of Sura Al-Anam, as if it is a type from the types which was mentioned in the beginning of Sura Al Fatiha, as well as the mentioning in the beginning of Sura Al-Anam that He created the heavens and the earth, while mentioning in the beginning of Sura Al-Fatiha that He is a lord of the worlds.

Secondly in Sura Al-Kahf, and it is His saying:

ٱلْحَمْدُ لِلَّهِ ٱلَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَابَ

“[All] praise is [due] to Allah, who has sent down upon His Servant the Book” (Al-Kahf, 1)

The aim from it is teaching the humans knowledge and His saying in the beginning of Sura Al-Fatiha: رَبِّ ٱلْعَالَمِينَ is indication to the general teaching regarding all the worlds. So the mentioning in the beginning of Sura Al-Kahf was from a type from the types that He mentioned in the beginning of Sura Al-Fatiha.

Thirdly, Sura Saba, and it is:

ٱلْحَمْدُ للَّهِ ٱلَّذِي لَهُ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ

“All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth” (Saba, 1)

So he explained in the beginning of Sura Al-Anam that the heavens and the earth belongs to Him And He explained in the beginning of Sura Saba that all things taking place belongs to Him and this is also a type from the types which is within His saying: ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ.

And fourthly, His saying:

ٱلْحَمْدُ للَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ

“[All] praise is [due] to Allah, Creator of the heavens and the earth,” (Al-Fatir, 1)

and the mentioned thing in the beginning of Sura Al-Anam is He is the creator of them and Creation is estimation, and mentioning in this Sura is that He is an Originator and Producer for their being. This is not like the first but that it is also a type from the types which is within His saying: ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ.

Then when He (swt) mentioned in Sura Al-Anaam, He is a creator of the heavens and the earth, He mentioned that He is the maker of the darkness and light. As for Sura Al-Fatir, when He mentioned He is the originator of the heavens and the earth, He mentioned He made the angels as messengers, then in Sura Al-Anam, He mentioned after the creation of the heavens and the earth, He made the light and darkness and He mentioned in Sura Al-Fatir after Him being the originator of the heavens and the earth, He made livings beings.

This is from one angle and from another angle that His (swt) saying: رَبِّ ٱلْعَالَمِينَ is suitable with His saying in what follows: ٱهْدِنَا ٱلصِّرَاطَ ٱلْمُسْتَقِيمَ, because the first issue for the Sustainer is the guidance and due to that the guidance is connected with the word of Rabb in the Qur’an frequently. For example His (swt) saying:

قَالَ فَمَن رَّبُّكُمَا يٰمُوسَىٰ * قَالَ رَبُّنَا ٱلَّذِيۤ أَعْطَىٰ كُلَّ شَيءٍ خَلْقَهُ ثُمَّ هَدَىٰ

“[Pharaoh] said, ‘So who is the Lord of you two, O Moses?’ He said, ‘Our Lord is He who gave each thing its form and then guided [it].’” (TaHa, 49-50)

ثُمَّ ٱجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ

“But then his Lord chose him and turned to him and guided him.” (TaHa, 122)

سَبِّحِ ٱسْمَ رَبِّكَ ٱلأَعْلَىٰ * ٱلَّذِي خَلَقَ فَسَوَّىٰ * وَٱلَّذِي قَدَّرَ فَهَدَىٰ

“Exalt the name of your Lord, (swt), Who created and proportioned, And who destined and [then] guided” (Al-‘Ala, 1-3)

قُلْ إِنَّنِي هَدَانِي رَبِّيۤ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

“Say, Indeed, my Lord has guided me to a straight path” (Al-Anam, 161]

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا

“[Who say], Our Lord, let not our hearts deviate after You have guided us” (Aal-Imran, 8)

and say,

وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لأَقْرَبَ مِنْ هَـٰذَا رَشَداً

“Perhaps my Lord will guide me to what is nearer than this to right conduct.” (Al-Kahf, 24)

إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ

“Indeed, with me is my Lord; He will guide me.” (Al-Shuara, 62)

وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ

“And [then] he said, Indeed, I will go to [where I am ordered by] my Lord; He will guide me.” (Al-Saffat, 99)

عَسَىٰ رَبِّيۤ أَن يَهْدِيَنِي سَوَآءَ ٱلسَّبِيلِ

“Perhaps my Lord will guide me to the sound way.” (Al-Qasas, 22)

And other than that.