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 The correct translation of <font size="3">دِّين</font>, ''dīn'' is "judgement". Compare Hebrew ''dīn'', "judgement, justice, law" from the root ''dyn'', "to judge". The meaning of ''dīn'' as "faith" is unique to Arabic. Perhaps it is best understood as "law", as <font size="3">إﻣان</font>, '' 'imān'', from the root '' 'mn'', means "faith". The Hebrew word for "faith" comes from the same root.
-'''1:5''' Already we have an ambiguity in the Qur'an.  The words إِيَّاك ('īyāka) and وإِيَّاكَ (wa'īyāka) have no clear translation and no fewer than three variants. Arthur Jeffrey located several Qur'ans with different readings and one without any version of this sura.<ref>Jeffrey, Author, "[http://www.answering-islam.org/Books/Jeffery/fatiha.htm A Variant Text of the Fatiha]"'', The Muslim World'', Volume 29 (1939), pp. 158-162.</ref> One of the variants is the pair حِيَّاك (ḥīyāka) and وإِيَّاكَ (wīyāaka). "[These] seem all to be independent attempts to interpret the unvoweled, unpointed skeleton term ([[w:rasm |rasm]]) that stood in the original codex." (Jeffrey) The most likely translation is a 2nd person masculine singular emphatic accusative (emphatic object).
+'''1:5''' The words إِيَّاك ('īyāka) and وإِيَّاكَ (wa'īyāka) have no clear translation and no fewer than three variants. Arthur Jeffrey located several Qur'ans with different readings and one without any version of this sura.<ref>Jeffrey, Author, "[http://www.answering-islam.org/Books/Jeffery/fatiha.htm A Variant Text of the Fatiha]"'', The Muslim World'', Volume 29 (1939), pp. 158-162.</ref> One of the variants is the pair حِيَّاك (ḥīyāka) and وإِيَّاكَ (wīyāaka). Jeffrey has stated that "[these] seem all to be independent attempts to interpret the unvoweled, unpointed skeleton term ([[w:rasm |rasm]]) that stood in the original codex." The most likely translation is a 2nd person masculine singular emphatic accusative (emphatic object).
-==Variant Texts==
-As mentioned in '''Translation Notes, 1:5''', Arthur Jeffrey identified several variant texts of this sura. Each has a very different wording, but all express similar sentiments.
 ==Commentary==
 ===In relation to positioning within the Qur'an===
-Several lines of evidence converge to show that this was a prayer prepended to the Qur'an, perhaps to be said before reading it. This prayer was composed orally before the printing of the Qur'an, and changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was printed the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.
+There are several indications that this text was a prayer prepended to the Qur'an, possibly to be recited before reading it. This prayer was almost certainly composed orally before the rest of the Qur'an was put to writing, and it likely changed over time. This prayer may not have been included in the recension that produced the current longest-to-shortest ordering of the suras. When the Qur'an was printed, the exact pronunciation had likely been forgotten, which would explain the ambiguity of 1:5.
-The lines of evidence to support this hypothesis are:
-'''1.''' Unlike every other surah, Allah is in the second person. That is, Allah is spoken to. It would be bizarre for the supposed divine author of a revelatory work to speak to himself, particularly, to pledge to serve and seek help from himself.
-'''2.'''  The major textual variations indicate that this surah was recorded after the period of "revelation". Moreover, they indicate that this surah fell into disuse and its pronunciation had to be reconstructed.
-'''3.''' This surah violates the longest-to-shortest organization rule.
+Unlike in every other surah of the Qur'an, Allah is referred to in the second person here, instead of the first-person perspective employed through most of the text. The surah's major textual variations sugggest that it was recorded after the period of "revelation." They also suggest that this surah fell into disuse and its pronunciation had to be reconstructed.
-One variant lacks the [[w:basmala | basmala]], so it is unlikely to have originated in this surah.
+This surah additionally violates the longest-to-shortest organization rule, and one variant lacks the[[w:basmala | basmala]], meaning it is unlikely to have originated here.
 ===In relation to Jews and Christians===
-The [[hadith]] literature make negative references to the Jews and Christians in connection with this surah.<ref>Sunan Abi Dawood, narrated by Adi ibn Hatim</ref><ref>Sunan al-Tirmidhi, narrated by Adi ibn Hatim</ref>
+The [[hadith]] literature makes negative references to the Jews and Christians in connection with this surah.<ref>Sunan Abi Dawood, narrated by Adi ibn Hatim</ref><ref>Sunan al-Tirmidhi, narrated by Adi ibn Hatim</ref>
 Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-Din al-Hilali specify Jews and Christians within their translation of Ayah 6-7, which reads: