“Worship God; join nothing with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (ye meet), and to your slaves: For God does not like arrogant, boastful people.” (An-Nisaa4:36)
Friday, April 30, 2010
Thursday, April 15, 2010
Who are the Righteous ? What is Righteousness ?
In the name of God, the most compassionate, most merciful.
Who are the Righteous ? What is Righteousness ?
"Righteousness is NOT turning your faces towards the east or the west. Righteous are those who believe in God, the Last Day, the Angels, the Scripture, and the Prophets, and the GIVE THEIR MONEY cheerfully, to the relative, the orphans, the needy, the traveling alien, the beggars, and to FREE THE SLAVES, and they observe the contact prayer and give the obligatory Charity, and they KEEP THEIR WORD whenever they make a PROMISE, and they steadfastly persevere IN THE FACE OF PERSECUTION, HARDSHIP AND WAR. These are the truthful, these are the righteous" 2:177
First I don't know where to begin in regards to the principals taught about giving back to your community and outside that as to help travelers and freeing slaves.
I don't think anyone would DISAGREE with the principals taught here.
The Quran explains what a Righteous person is, also not the Righteous are mentioned alot in the Quran, and among them are all believers in the One true God over all creation.
There is no dispute in that matter whatsoever, The Quran explain and teaches its lessons to mankind as a whole, all readers realize that its a book written to interact with you personally.
This book is not the work of man. Read it for yourself and see.
Are you among the Righteous ?
Who are the Righteous ? What is Righteousness ?
Subscribe to The Muslim Jesus (pbuh) by Email
Who are the Righteous ? What is Righteousness ?
"Righteousness is NOT turning your faces towards the east or the west. Righteous are those who believe in God, the Last Day, the Angels, the Scripture, and the Prophets, and the GIVE THEIR MONEY cheerfully, to the relative, the orphans, the needy, the traveling alien, the beggars, and to FREE THE SLAVES, and they observe the contact prayer and give the obligatory Charity, and they KEEP THEIR WORD whenever they make a PROMISE, and they steadfastly persevere IN THE FACE OF PERSECUTION, HARDSHIP AND WAR. These are the truthful, these are the righteous" 2:177
First I don't know where to begin in regards to the principals taught about giving back to your community and outside that as to help travelers and freeing slaves.
I don't think anyone would DISAGREE with the principals taught here.
The Quran explains what a Righteous person is, also not the Righteous are mentioned alot in the Quran, and among them are all believers in the One true God over all creation.
There is no dispute in that matter whatsoever, The Quran explain and teaches its lessons to mankind as a whole, all readers realize that its a book written to interact with you personally.
This book is not the work of man. Read it for yourself and see.
Are you among the Righteous ?
Who are the Righteous ? What is Righteousness ?
Subscribe to The Muslim Jesus (pbuh) by Email
Why Suicide Bombings Violate Islam
The Holy Qur’an says it in very clear, without any ambiguity:
“Do not kill yourselves, for truly God is merciful. And if any do that in rancor and injustice, soon shall We cast them in the Fire. ” (Surah 4:29-30)
The Qur’an makes it clear that there are rules to human conflict and limits that must be followed:
“And fight in the way of God against those who fight you. But do not transgress the limits. Truly God does not love transgressors.” (Surah 2:190)
As I discuss in my new novel Mother of the Believers, traditional Islamic law established very clear rules of war based on the practice of Prophet Muhammad and his early followers: Do not kill civilians. Do not kill women and children. Do not harm priests of of other religions. Do not destroy the environment.
Abu Bakr, the first leader of Islam after Prophet Muhammad, gave these commandments when Muslims were fighting the forces of the Byzantine Empire, which had sought to destroy the new religion and killed the Prophet’s ambassador:
“Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery, nor depart from the right path. You must not mutilate, neither kill a child or aged man or woman. Do not destroy a palm tree, nor burn it with fire and do not cut any fruitful tree. You must not slay any of the flock or herds or the camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat; but do no forget to mention the name of God.”
Muslims always took great pride in the fact that they acted honorably, even in war. They looked with contempt upon the warriors of Europe, who slaughtered civilians mercilessly during the Crusades. When Saladin defeated the Christian kingdom of Jerusalem and took the holy city, he spared its Christian populace and pointedly said: “We will not do to you what you did to us.”
Why Suicide Bombings Violate Islam
“Do not kill yourselves, for truly God is merciful. And if any do that in rancor and injustice, soon shall We cast them in the Fire. ” (Surah 4:29-30)
The Qur’an makes it clear that there are rules to human conflict and limits that must be followed:
“And fight in the way of God against those who fight you. But do not transgress the limits. Truly God does not love transgressors.” (Surah 2:190)
As I discuss in my new novel Mother of the Believers, traditional Islamic law established very clear rules of war based on the practice of Prophet Muhammad and his early followers: Do not kill civilians. Do not kill women and children. Do not harm priests of of other religions. Do not destroy the environment.
Abu Bakr, the first leader of Islam after Prophet Muhammad, gave these commandments when Muslims were fighting the forces of the Byzantine Empire, which had sought to destroy the new religion and killed the Prophet’s ambassador:
“Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery, nor depart from the right path. You must not mutilate, neither kill a child or aged man or woman. Do not destroy a palm tree, nor burn it with fire and do not cut any fruitful tree. You must not slay any of the flock or herds or the camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat; but do no forget to mention the name of God.”
Muslims always took great pride in the fact that they acted honorably, even in war. They looked with contempt upon the warriors of Europe, who slaughtered civilians mercilessly during the Crusades. When Saladin defeated the Christian kingdom of Jerusalem and took the holy city, he spared its Christian populace and pointedly said: “We will not do to you what you did to us.”
Why Suicide Bombings Violate Islam
Tuesday, April 13, 2010
Tolerance in the Qur’an
Forgive and show indulgence to them!
(Qur’an, 2:109)
Among various prolific misconceptions concerning the religion of Islam, one cannot miss the oft-quoted “Kill them wherever you find them,” characterization of religious intolerance in the Qur’an. This bloodthirsty depiction of Islam is far, far from the truth. Yet, with so much media attention shone on “Muslim terrorists”, contradictory Islamic ideals of religious tolerance might be difficult for Western audiences to believe.
The best solution is to read the Qur’an. Verses granting permission to fight in war, when attacked, can then be read in context. Ideological mud slinging on the internet is rife with quotes like, “Kill them wherever you find them.” If that is the first phrase you read from the Qur’an, of course it sounds like a horrible, unholy book. Yet its beginning is this:“In the name of God, The Beneficent, The Merciful” (1:1).
In the following sections, I will attempt to express the Qur’anic attitude toward religious tolerance. To dispel myths surrounding “kill them wherever you find them”, I first address religious tolerance under conditions of war. Then, what is hopefully the usual state of affairs, part 2 presents a few points from the Qur’an promoting religious tolerance during periods of peace.
Part 1: Conditions of War
“Fight in the way of God against those who fight against you, but begin not hostilities. Lo! God loveth not aggressors.”
(Qur’an, 2:190)
Contrary to popular misconception, the Qur’anic verse stating, “Kill them wherever you encounter them” (2:191) does not categorically permit (let alone promote!) killing of Non-Muslims. Rather, this verse was revealed in relation to a specific stage of persecutory war against Muslims in the history of Islam; and its ordinance is obviously confined to warfare. The fourteen-hundred-year heritage of Islamic rule in Arabia and beyond testifies to religious tolerance exhorted by the Qur’an.
And why—if there is any explanation other than deliberate mischaracterization and slander—why can’t critics who use this verse read other general decrees that place strict limits on warfare? For instance, the verse just before it, which says, “But begin not hostilities. Lo! God loveth not aggressors” (2:190). Or the verses just after it, stating, “But if they desist, then lo! God is Forgiving, Merciful” (2:192).
Scenarios under which taking a life is permissible according to the Qur’an are extremely limited. The Qur’an permits between-group killing, or “collateral damage”, during warfare in hand-to-hand combat with male, combatant enemy soldiers. In domestic affairs, Islamic law permits execution by judicial sentence in cases of premeditated manslaughter [1]; a tooth for a tooth whether Muslim or Non-Muslim.
In Islam, it is never permissible to attack or kill non-combatant enemy citizens, children, elderly, or women. Non-Muslims not waging war against Muslims possess Islamic state’s protection of their right to life, according to the Qur’an. In fact, the Qur’an enjoins forgiveness, indulgence, tolerance, and kindness toward Non-Muslims.
Part 2: Conditions of Peace
“Help ye one another unto righteousness and pious duty.”
(Qur’an, 5:2)
Far from simply not killing Non-Muslims, Islam promotes an ideal ethic of cooperative piety with Non-Muslims who are at peace with Muslim states. The Qur’an also discusses basic rights of Non-Muslims, such as the right to life, freedom of religion, and property. Furthermore, the Qur’an offers specific guidelines to promote religious tolerance.
Freedom of Religion in the Qur’an
Religion with God is Islam. However, there is no compulsion in religion. Humankind is created free to choose good or evil. No person can reach into another’s heart, place faith therein, cleanse filth, or soften hardness. Individual choice is an integral facet of religious devotion, and the Qur’an acknowledge this in the verse, “There is no compulsion in religion” (2:256). Furthermore, the Qur’an draws firm limits toward entrenched thinking in relation to Non-Muslims. It states, “Had God willed, they had not been idolatrous. We have not set thee as a keeper over them, nor art thou responsible for them” (6:107). Here, the Qur’an instructs us to recognize Non-Muslims’ religious self-sovereignty and to leave them alone!
Freedom of religion is the cornerstone of religious tolerance; and it is clearly established in the Qur’an.
Mutual Verbal Religious Tolerance in the Qur’an
The Qur’an goes further than religious freedom, instructing Muslims to show tolerance and respect to other religions. The verse, “Do not revile those unto whom they pray beside God, lest they wrongfully revile God through ignorance” (6:108), directly forbids verbal religious intolerance, candidly pointing out the logical consequence of mutual animosity and hatred. Disagreement is sometimes unavoidable; however, petty name-calling is certainly something we can all maturely surmount.
Kindness toward Non-Combatant, Non-Muslims in the Qur’an
As long as other religious groups do not invade and transgress Muslim lands and political sovereignty, Muslims should have no qualm with them. God commands the Muslims to show indulgence, tolerance, forgiveness, justice, and compassion toward Non-Muslim groups who do not take up arms fighting against Muslims. God says, “God does not forbid you to be kind to those who do not take arms against you. God loves those who are just” (60:8). Chapter 60, in which the aforementioned verse occurs, addresses Muslim unity against avowed political attackers. No Muslim should harbor alliances with transgressing forces. However, even in this chapter whose theme primarily addresses conditions of defensive war, the Qur’an does not neglect to mention that Muslims should show kindness and justice in lieu of violent aggression from other Non-Muslim nations or individuals.
Forgiveness toward Non-Muslims Harboring Animosity toward Muslims in the Qur’an
Peace and war are two extremes, between which are many shades of conflictive coexistence. The Qur’an does not only speak to extremes. Rather, it addresses latent conflict, jealously, rivalry, and hatred between groups. In all of these cases, as in the case of peace and cooperation, the Qur’an enjoins forgiveness, indulgence, justice, and compassion toward Non-Muslims. For example, the Qur’an mentions that some groups of Jews and Christians wish for ruination of Muslim nations. Toward them, the Qur’an instructs, “Forgive and show indulgence to them…Whosoever surrendereth his purpose to God while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve” (2:109-112).
Justice toward Previously Combatant Non-Muslims in the Qur’an
In another chapter, the Qur’an deals with situations where Muslims might feel hatred toward Non-Muslim groups. Again, the message is patience and justice. God says, “Do not allow your hatred of a folk who [once] stopped your going to the Inviolable Place of Worship [2] seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to God” (5:2). Warring nations confront a difficult psychological task when arms are finally laid aside for olive branches. What happens to the hearts that remember lost soldiers and former offenses? The Qur’anic reply is God-consciousness. By remembering God’s love for justice, we can avoid seductions of violence and vengefulness.
Applications by Prophet Muhammad (peace be upon him)
Religious tolerance in the Qur’an is not based on fantasy. Rather, it tackles real world scenarios of peace, conflict, war, and coexistence. We do not pretend that differing groups can live in perfect, unbroken harmony; not even homogenous groups enjoy so much mutuality. However, the Qur’an clearly states that cooperation is better than conflict, peace is preferable to war, and justice is necessary under all circumstances. Furthermore, the Qur’an offers specific guidelines to help encourage and maintain peaceful coexistence between differing religious groups. Principles of indulgence, patience, justice, and kindness are underscored in the Qur’an by rules such as the forbiddance of insulting other gods.
The Sunnah, traditions of the Prophet Muhammad (peace be upon him), also contain numerous specific guidelines in cooperating and showing compassion to Non-Muslim groups, including the Jizya (specialized taxation of Non-Muslims) and its inherent rights safeguarding Non-Muslims living in Muslim states. Prophet Muhammad (peace be upon him) pro-actively promoted peace, tolerance, and cooperation, not only through example in his personal life, but through the first known constitution in the history of civilization, protecting minority rights (i.e. the Declaration of Madinah). During eras of strong religious rule after the death of the Prophet Muhammad (peace be upon him), his successors followed in his footsteps, ensuring a strict respect for the life, blood, and property of Non-Muslim citizens in the Islamic empire.
Large numbers of Non-Muslim minorities still reside peacefully in the Muslim world, such as the Copts of Egypt, the Jews of Yemen, and many others. These groups give the best proof of Islamic religious tolerance. Some prominent Jewish and Christian leaders have published contemporary accounts testifying to the respectful coexistence and religious tolerance they enjoy in Muslim states. Unfortunately, these accounts are too often brushed aside in favor of more sensational, paranoia-provoking statements, like “Kill them wherever you find them.”
http://english.islammessage.com/ArticleDetails.aspx?articleId=649
(Qur’an, 2:109)
Among various prolific misconceptions concerning the religion of Islam, one cannot miss the oft-quoted “Kill them wherever you find them,” characterization of religious intolerance in the Qur’an. This bloodthirsty depiction of Islam is far, far from the truth. Yet, with so much media attention shone on “Muslim terrorists”, contradictory Islamic ideals of religious tolerance might be difficult for Western audiences to believe.
The best solution is to read the Qur’an. Verses granting permission to fight in war, when attacked, can then be read in context. Ideological mud slinging on the internet is rife with quotes like, “Kill them wherever you find them.” If that is the first phrase you read from the Qur’an, of course it sounds like a horrible, unholy book. Yet its beginning is this:“In the name of God, The Beneficent, The Merciful” (1:1).
In the following sections, I will attempt to express the Qur’anic attitude toward religious tolerance. To dispel myths surrounding “kill them wherever you find them”, I first address religious tolerance under conditions of war. Then, what is hopefully the usual state of affairs, part 2 presents a few points from the Qur’an promoting religious tolerance during periods of peace.
Part 1: Conditions of War
“Fight in the way of God against those who fight against you, but begin not hostilities. Lo! God loveth not aggressors.”
(Qur’an, 2:190)
Contrary to popular misconception, the Qur’anic verse stating, “Kill them wherever you encounter them” (2:191) does not categorically permit (let alone promote!) killing of Non-Muslims. Rather, this verse was revealed in relation to a specific stage of persecutory war against Muslims in the history of Islam; and its ordinance is obviously confined to warfare. The fourteen-hundred-year heritage of Islamic rule in Arabia and beyond testifies to religious tolerance exhorted by the Qur’an.
And why—if there is any explanation other than deliberate mischaracterization and slander—why can’t critics who use this verse read other general decrees that place strict limits on warfare? For instance, the verse just before it, which says, “But begin not hostilities. Lo! God loveth not aggressors” (2:190). Or the verses just after it, stating, “But if they desist, then lo! God is Forgiving, Merciful” (2:192).
Scenarios under which taking a life is permissible according to the Qur’an are extremely limited. The Qur’an permits between-group killing, or “collateral damage”, during warfare in hand-to-hand combat with male, combatant enemy soldiers. In domestic affairs, Islamic law permits execution by judicial sentence in cases of premeditated manslaughter [1]; a tooth for a tooth whether Muslim or Non-Muslim.
In Islam, it is never permissible to attack or kill non-combatant enemy citizens, children, elderly, or women. Non-Muslims not waging war against Muslims possess Islamic state’s protection of their right to life, according to the Qur’an. In fact, the Qur’an enjoins forgiveness, indulgence, tolerance, and kindness toward Non-Muslims.
Part 2: Conditions of Peace
“Help ye one another unto righteousness and pious duty.”
(Qur’an, 5:2)
Far from simply not killing Non-Muslims, Islam promotes an ideal ethic of cooperative piety with Non-Muslims who are at peace with Muslim states. The Qur’an also discusses basic rights of Non-Muslims, such as the right to life, freedom of religion, and property. Furthermore, the Qur’an offers specific guidelines to promote religious tolerance.
Freedom of Religion in the Qur’an
Religion with God is Islam. However, there is no compulsion in religion. Humankind is created free to choose good or evil. No person can reach into another’s heart, place faith therein, cleanse filth, or soften hardness. Individual choice is an integral facet of religious devotion, and the Qur’an acknowledge this in the verse, “There is no compulsion in religion” (2:256). Furthermore, the Qur’an draws firm limits toward entrenched thinking in relation to Non-Muslims. It states, “Had God willed, they had not been idolatrous. We have not set thee as a keeper over them, nor art thou responsible for them” (6:107). Here, the Qur’an instructs us to recognize Non-Muslims’ religious self-sovereignty and to leave them alone!
Freedom of religion is the cornerstone of religious tolerance; and it is clearly established in the Qur’an.
Mutual Verbal Religious Tolerance in the Qur’an
The Qur’an goes further than religious freedom, instructing Muslims to show tolerance and respect to other religions. The verse, “Do not revile those unto whom they pray beside God, lest they wrongfully revile God through ignorance” (6:108), directly forbids verbal religious intolerance, candidly pointing out the logical consequence of mutual animosity and hatred. Disagreement is sometimes unavoidable; however, petty name-calling is certainly something we can all maturely surmount.
Kindness toward Non-Combatant, Non-Muslims in the Qur’an
As long as other religious groups do not invade and transgress Muslim lands and political sovereignty, Muslims should have no qualm with them. God commands the Muslims to show indulgence, tolerance, forgiveness, justice, and compassion toward Non-Muslim groups who do not take up arms fighting against Muslims. God says, “God does not forbid you to be kind to those who do not take arms against you. God loves those who are just” (60:8). Chapter 60, in which the aforementioned verse occurs, addresses Muslim unity against avowed political attackers. No Muslim should harbor alliances with transgressing forces. However, even in this chapter whose theme primarily addresses conditions of defensive war, the Qur’an does not neglect to mention that Muslims should show kindness and justice in lieu of violent aggression from other Non-Muslim nations or individuals.
Forgiveness toward Non-Muslims Harboring Animosity toward Muslims in the Qur’an
Peace and war are two extremes, between which are many shades of conflictive coexistence. The Qur’an does not only speak to extremes. Rather, it addresses latent conflict, jealously, rivalry, and hatred between groups. In all of these cases, as in the case of peace and cooperation, the Qur’an enjoins forgiveness, indulgence, justice, and compassion toward Non-Muslims. For example, the Qur’an mentions that some groups of Jews and Christians wish for ruination of Muslim nations. Toward them, the Qur’an instructs, “Forgive and show indulgence to them…Whosoever surrendereth his purpose to God while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve” (2:109-112).
Justice toward Previously Combatant Non-Muslims in the Qur’an
In another chapter, the Qur’an deals with situations where Muslims might feel hatred toward Non-Muslim groups. Again, the message is patience and justice. God says, “Do not allow your hatred of a folk who [once] stopped your going to the Inviolable Place of Worship [2] seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to God” (5:2). Warring nations confront a difficult psychological task when arms are finally laid aside for olive branches. What happens to the hearts that remember lost soldiers and former offenses? The Qur’anic reply is God-consciousness. By remembering God’s love for justice, we can avoid seductions of violence and vengefulness.
Applications by Prophet Muhammad (peace be upon him)
Religious tolerance in the Qur’an is not based on fantasy. Rather, it tackles real world scenarios of peace, conflict, war, and coexistence. We do not pretend that differing groups can live in perfect, unbroken harmony; not even homogenous groups enjoy so much mutuality. However, the Qur’an clearly states that cooperation is better than conflict, peace is preferable to war, and justice is necessary under all circumstances. Furthermore, the Qur’an offers specific guidelines to help encourage and maintain peaceful coexistence between differing religious groups. Principles of indulgence, patience, justice, and kindness are underscored in the Qur’an by rules such as the forbiddance of insulting other gods.
The Sunnah, traditions of the Prophet Muhammad (peace be upon him), also contain numerous specific guidelines in cooperating and showing compassion to Non-Muslim groups, including the Jizya (specialized taxation of Non-Muslims) and its inherent rights safeguarding Non-Muslims living in Muslim states. Prophet Muhammad (peace be upon him) pro-actively promoted peace, tolerance, and cooperation, not only through example in his personal life, but through the first known constitution in the history of civilization, protecting minority rights (i.e. the Declaration of Madinah). During eras of strong religious rule after the death of the Prophet Muhammad (peace be upon him), his successors followed in his footsteps, ensuring a strict respect for the life, blood, and property of Non-Muslim citizens in the Islamic empire.
Large numbers of Non-Muslim minorities still reside peacefully in the Muslim world, such as the Copts of Egypt, the Jews of Yemen, and many others. These groups give the best proof of Islamic religious tolerance. Some prominent Jewish and Christian leaders have published contemporary accounts testifying to the respectful coexistence and religious tolerance they enjoy in Muslim states. Unfortunately, these accounts are too often brushed aside in favor of more sensational, paranoia-provoking statements, like “Kill them wherever you find them.”
http://english.islammessage.com/ArticleDetails.aspx?articleId=649
Thursday, April 1, 2010
Al fatihah The Opening the first surah in the Blessed Quran
Al-Fatihah
Tafseer by Dr Israr Ahmad
Surah Al-Fatihah is one of the very earliest revelations. Infact, we learn from
authentic traditions that it was the first complete surah revealed to the Prophet
(Peace be upon him). Before this, only a few miscellaneous verses were revealed
which form parts of surah Al-Alaq, Al-Muzzammil and Al-Muddathir.
This surah is called Al-Fatihah; the Opener of the Book, and the surah with
which prayers are begun. It is the greatest surah in the Qur’an, and it is also
called Umm Al-Kitab (Mother of the Book), because it contains the meanings of
the entire Qur’an. Other names for this surah are; Salah, Al-hamd, Umm al-
Qur'an, Al-Sab al-Mathani, As-Shifa, Ar-Ruqya, and so on. Infact more than fifty
names have been enumerated by Jalal Al-Din Al-Suyuti [12], in his famous book
"Al Itqan fi Ulum al Qur'an”.
Number of Ayat
There is consensus of majority of the scholars; from early generations that
surah Al-Fatihah contains seven ayat. However, they disagree over whether
Bismillah is a part of Al-Fatihah, and likewise every surah, or it is a separate
ayah. The first opinion, that Bismillah is a part of every surah except surah Al-
Tauba, is attributed to some Companions (May Allah be pleased with them all),
Imam Az-Zuhri, Imam As-Shafi, and Abdullah bin Al-Mubarak. They state that
Bismillah is a part of Al-Fatihah and the last ayat; “The Way of those whom You
have favored” and “not of those who have earned Your wrath, or of those who
have lost The Way.” are not separate ayat but a single ayah. On the other
hand, Imam Malik, Imam Abu Hanifa and their followers say that Bismillah is
not an ayah in Al-Fatihah or any other surah, and it is a separate ayah in the
beginning of every ayah. But there is no disagreement over the matter that Al-
Fatihah has seven ayat. Those who consider last two ayat as one ayah, include
Bismillah in it, and those who consider the last two as separate say Bismillah is
not a part of it.
Virtues of Al-Fatihah
This is the most important surah in the Qur’an, and there are a lot of Ahadith
which narrate the virtues of this surah. In Musnad of Imam Ahmed, he
recorded that Abu Hurayrah (May Allah be pleased with him), said, “The
Messenger of Allah went out while Ubayy bin Ka‘b was praying and said, “O’
Ubayy!”, Ubayy did not answer him. The Prophet said, “O’ Ubayy!”, Ubayy
prayed faster then went to the Messenger of Allah saying, “Peace be unto you,
O’ Messenger of Allah!” He said, “Peace be unto you. O’ Ubayy, what prevented
you from answering me when I called you”, Ubayy said, “O’ Messenger of Allah! I
was praying”. He said, “Did you not read among what Allah has sent down to
me”,
‘Answer Allah and Messenger when he calls you to that which gives you life’.
He said, “Yes, O’ Messenger of Allah! I will not do it again.” the Prophet (Peace
be upon him) said; “Would you like me to teach you a surah the likes of which
nothing has been revealed in the Torah, the Injeel, the Zabur (Psalms) or the
Furqan (the Qur’an)”, He said, “Yes, O’ Messenger of Allah!”, the Messenger of
Allah said, “I hope that I will not leave through this door until you have learned
it.” He (Ubayy) said, “The Messenger of Allah held my hand while speaking to
me, meanwhile I was slowing down fearing that he might reach the door before
he finished his conversation. When we came close to the door, I said: “O’
Messenger of Allah! what is the surah that you have promised to teach me”. He
said, “What do you read in the prayer”. Ubayy said, “So I recited Umm Al-Qur’an
to him”. He said, “By Him in Whose Hand is my soul! Allah has never revealed in
the Torah, Injeel, Zabur or the Furqan a surah like it. It is the seven repeated
verses that I was given”.
Al-Fatihah and Salah
Al-Fatihah is also called Salah, because it is itself a prayer and reciting it is a
condition for the correctness of Salah-The Prayer, as recorded by Muslim that
Abu Hurayrah (May Allah be pleased with him) said, that the Prophet(Peace be
upon him) said;
“Whoever performs any prayer in which he did not read Umm Al-Qur’an (Al-
Fatihah), then his prayer is incomplete.” He said it thrice. [13]
There is another hadith, narrated by Abu Hurayrah (May Allah be pleased with
him) that the Prophet (Peace be upon him) said; “Allah the exalted said, ‘I have
divided the prayer (Al-Fatihah) into two halves between Me and My servant. A
half of it is for Me and a half for My servant, and My servant shall acquire what
he asked for.
If he says, ‘All praise and thanks be to Allah, the Lord of existence’, Allah says,
‘My servant has praised Me.’
When the servant says, ‘The Most Gracious, the Most Merciful.’
Allah says, ‘My servant has glorified Me.’
When he says, ‘Master of the Day of Judgment.’
Allah says, ‘My servant has glorified Me.’
When he says, ‘You (alone) we worship, and You (alone) we ask for help.’,
Allah says, ‘This is between Me and My servant, and My servant shall acquire
what he sought.’
When he says, ‘Guide us to the straight path. The way of those on whom You
have granted Your grace, not (the way) of those who earned Your anger, nor of
those who went astray’,
Allah says, ‘This is for My servant, and My servant shall acquire what he asked
for.’ ” [14]
In the above hadith, the word Salah is used in reference to the Qur’an (Al-
Fatihah), which also testifies the importance of this surah and reciting it during
every prayer, in every rak’ah.
Al-Fatihah is not merely an introduction to Qur’an, rather it is a prayer from
man and the Qur’an is the answer from his Lord. Thus it has a relationship of a
prayer and a response. If a person is an earnest seeker after truth, and
recognizes that the Lord of the Universe is the source of all knowledge, then he
prays to Allah to show him guidance and Allah places the whole of the Qur’an
before him in answer to his prayer.
All praise is for Allah, the Sustainer and Cherisher of the Worlds. Al-Fatihah
starts with the praise of Allah, who is the Lord and Creator of this world and
the Hereafter. It states that all thanks and praise are due purely to Allah alone,
and nothing is to be worshipped except Him. He is the Sustainer and Owner of
all that He has created in both Alams (Worlds).
The Most Gracious, the Most Merciful. Ar-Rahman (Most Gracious) and Ar-
Raheem (Most Merciful) are two words of the same root Ar-Rahmah (the mercy).
One of them is softer than the other, meaning, it carries more implications of
mercy. Allah is Ar-Rahman for all humankind irrespective of their belief in
Allah, whether they are good-doers or evil-doers; they all obtain their
sustenance from Allah, this is because Allah is Ar-Rahman. Allah is also Ar-
Raheem for the believers in Him. They receive special blessings from Allah, that
is, happiness and contentment in this life and reward in the Hereafter.
Master of the Day of Judgment. After Allah describes that He is Ar-Rahman and
Ar-Raheem, He immediately gives a warning, that along with His mercy, He is
also the Master of the Day of Judgment. So that a person should not forget that
along with His mercy He is also Just.
You Alone we worship and You Alone we call on for help. After the person has
praised Allah and thanked Him, now he stands before Him, addressing Him
directly; O’ Allah our worship, obedience, submission and devotion is only for
You alone, and we only serve You. O’ Allah we know that You are the Lord of
the Universe and You have the power over everything, therefore, we only turn
to You for help, for our needs and requirements.
Guide us to The Right Way. i.e. Make us firm on the straight path and don’t let
us deviate. The straight path mentioned here and elsewhere in the Qur’an
refers to Islam. We already mentioned the hadith in which the servant
proclaims, ‘Guide us to The Right Way’ , and Allah says, “This is for My servant
and My servant shall acquire what he has asked for.
The Way of those whom You have favored. i.e. The servant prays to Allah to
guide him towards the straight path in every walk of life, and the path of those
upon whom You have bestowed Your mercy i.e. people who are obedient to
Allah and His Messengers.
Not of those who have earned Your wrath, or of those who have lost The Way.
A servant also prays to Allah, to help him avoid the path of those whom Allah is
angry with, whose intentions are corrupt and who know the truth, yet they
deviate. And also help us to avoid the path of those who were led astray. These
two paths are of Jews and Christians. ‘Not of those who have earned Your
wrath’, refers the Jews and “ or of those who have lost The Way” is for the
Christians.
After finishing Al-Fatihah, it is recommended to say Amin, which means, ‘O’
Allah accept our invocation’, for those who are not praying and strongly
recommended for those who are praying. As the Messenger of Allah (Peace be
upon him) said:
“ When any of you says in the prayer Amin, and the angels in the heaven say,
Amin, in unison, his previous sins will be forgiven.”[15]
Source
Tafseer by Dr Israr Ahmad
Surah Al-Fatihah is one of the very earliest revelations. Infact, we learn from
authentic traditions that it was the first complete surah revealed to the Prophet
(Peace be upon him). Before this, only a few miscellaneous verses were revealed
which form parts of surah Al-Alaq, Al-Muzzammil and Al-Muddathir.
This surah is called Al-Fatihah; the Opener of the Book, and the surah with
which prayers are begun. It is the greatest surah in the Qur’an, and it is also
called Umm Al-Kitab (Mother of the Book), because it contains the meanings of
the entire Qur’an. Other names for this surah are; Salah, Al-hamd, Umm al-
Qur'an, Al-Sab al-Mathani, As-Shifa, Ar-Ruqya, and so on. Infact more than fifty
names have been enumerated by Jalal Al-Din Al-Suyuti [12], in his famous book
"Al Itqan fi Ulum al Qur'an”.
Number of Ayat
There is consensus of majority of the scholars; from early generations that
surah Al-Fatihah contains seven ayat. However, they disagree over whether
Bismillah is a part of Al-Fatihah, and likewise every surah, or it is a separate
ayah. The first opinion, that Bismillah is a part of every surah except surah Al-
Tauba, is attributed to some Companions (May Allah be pleased with them all),
Imam Az-Zuhri, Imam As-Shafi, and Abdullah bin Al-Mubarak. They state that
Bismillah is a part of Al-Fatihah and the last ayat; “The Way of those whom You
have favored” and “not of those who have earned Your wrath, or of those who
have lost The Way.” are not separate ayat but a single ayah. On the other
hand, Imam Malik, Imam Abu Hanifa and their followers say that Bismillah is
not an ayah in Al-Fatihah or any other surah, and it is a separate ayah in the
beginning of every ayah. But there is no disagreement over the matter that Al-
Fatihah has seven ayat. Those who consider last two ayat as one ayah, include
Bismillah in it, and those who consider the last two as separate say Bismillah is
not a part of it.
Virtues of Al-Fatihah
This is the most important surah in the Qur’an, and there are a lot of Ahadith
which narrate the virtues of this surah. In Musnad of Imam Ahmed, he
recorded that Abu Hurayrah (May Allah be pleased with him), said, “The
Messenger of Allah went out while Ubayy bin Ka‘b was praying and said, “O’
Ubayy!”, Ubayy did not answer him. The Prophet said, “O’ Ubayy!”, Ubayy
prayed faster then went to the Messenger of Allah saying, “Peace be unto you,
O’ Messenger of Allah!” He said, “Peace be unto you. O’ Ubayy, what prevented
you from answering me when I called you”, Ubayy said, “O’ Messenger of Allah! I
was praying”. He said, “Did you not read among what Allah has sent down to
me”,
‘Answer Allah and Messenger when he calls you to that which gives you life’.
He said, “Yes, O’ Messenger of Allah! I will not do it again.” the Prophet (Peace
be upon him) said; “Would you like me to teach you a surah the likes of which
nothing has been revealed in the Torah, the Injeel, the Zabur (Psalms) or the
Furqan (the Qur’an)”, He said, “Yes, O’ Messenger of Allah!”, the Messenger of
Allah said, “I hope that I will not leave through this door until you have learned
it.” He (Ubayy) said, “The Messenger of Allah held my hand while speaking to
me, meanwhile I was slowing down fearing that he might reach the door before
he finished his conversation. When we came close to the door, I said: “O’
Messenger of Allah! what is the surah that you have promised to teach me”. He
said, “What do you read in the prayer”. Ubayy said, “So I recited Umm Al-Qur’an
to him”. He said, “By Him in Whose Hand is my soul! Allah has never revealed in
the Torah, Injeel, Zabur or the Furqan a surah like it. It is the seven repeated
verses that I was given”.
Al-Fatihah and Salah
Al-Fatihah is also called Salah, because it is itself a prayer and reciting it is a
condition for the correctness of Salah-The Prayer, as recorded by Muslim that
Abu Hurayrah (May Allah be pleased with him) said, that the Prophet(Peace be
upon him) said;
“Whoever performs any prayer in which he did not read Umm Al-Qur’an (Al-
Fatihah), then his prayer is incomplete.” He said it thrice. [13]
There is another hadith, narrated by Abu Hurayrah (May Allah be pleased with
him) that the Prophet (Peace be upon him) said; “Allah the exalted said, ‘I have
divided the prayer (Al-Fatihah) into two halves between Me and My servant. A
half of it is for Me and a half for My servant, and My servant shall acquire what
he asked for.
If he says, ‘All praise and thanks be to Allah, the Lord of existence’, Allah says,
‘My servant has praised Me.’
When the servant says, ‘The Most Gracious, the Most Merciful.’
Allah says, ‘My servant has glorified Me.’
When he says, ‘Master of the Day of Judgment.’
Allah says, ‘My servant has glorified Me.’
When he says, ‘You (alone) we worship, and You (alone) we ask for help.’,
Allah says, ‘This is between Me and My servant, and My servant shall acquire
what he sought.’
When he says, ‘Guide us to the straight path. The way of those on whom You
have granted Your grace, not (the way) of those who earned Your anger, nor of
those who went astray’,
Allah says, ‘This is for My servant, and My servant shall acquire what he asked
for.’ ” [14]
In the above hadith, the word Salah is used in reference to the Qur’an (Al-
Fatihah), which also testifies the importance of this surah and reciting it during
every prayer, in every rak’ah.
Al-Fatihah is not merely an introduction to Qur’an, rather it is a prayer from
man and the Qur’an is the answer from his Lord. Thus it has a relationship of a
prayer and a response. If a person is an earnest seeker after truth, and
recognizes that the Lord of the Universe is the source of all knowledge, then he
prays to Allah to show him guidance and Allah places the whole of the Qur’an
before him in answer to his prayer.
All praise is for Allah, the Sustainer and Cherisher of the Worlds. Al-Fatihah
starts with the praise of Allah, who is the Lord and Creator of this world and
the Hereafter. It states that all thanks and praise are due purely to Allah alone,
and nothing is to be worshipped except Him. He is the Sustainer and Owner of
all that He has created in both Alams (Worlds).
The Most Gracious, the Most Merciful. Ar-Rahman (Most Gracious) and Ar-
Raheem (Most Merciful) are two words of the same root Ar-Rahmah (the mercy).
One of them is softer than the other, meaning, it carries more implications of
mercy. Allah is Ar-Rahman for all humankind irrespective of their belief in
Allah, whether they are good-doers or evil-doers; they all obtain their
sustenance from Allah, this is because Allah is Ar-Rahman. Allah is also Ar-
Raheem for the believers in Him. They receive special blessings from Allah, that
is, happiness and contentment in this life and reward in the Hereafter.
Master of the Day of Judgment. After Allah describes that He is Ar-Rahman and
Ar-Raheem, He immediately gives a warning, that along with His mercy, He is
also the Master of the Day of Judgment. So that a person should not forget that
along with His mercy He is also Just.
You Alone we worship and You Alone we call on for help. After the person has
praised Allah and thanked Him, now he stands before Him, addressing Him
directly; O’ Allah our worship, obedience, submission and devotion is only for
You alone, and we only serve You. O’ Allah we know that You are the Lord of
the Universe and You have the power over everything, therefore, we only turn
to You for help, for our needs and requirements.
Guide us to The Right Way. i.e. Make us firm on the straight path and don’t let
us deviate. The straight path mentioned here and elsewhere in the Qur’an
refers to Islam. We already mentioned the hadith in which the servant
proclaims, ‘Guide us to The Right Way’ , and Allah says, “This is for My servant
and My servant shall acquire what he has asked for.
The Way of those whom You have favored. i.e. The servant prays to Allah to
guide him towards the straight path in every walk of life, and the path of those
upon whom You have bestowed Your mercy i.e. people who are obedient to
Allah and His Messengers.
Not of those who have earned Your wrath, or of those who have lost The Way.
A servant also prays to Allah, to help him avoid the path of those whom Allah is
angry with, whose intentions are corrupt and who know the truth, yet they
deviate. And also help us to avoid the path of those who were led astray. These
two paths are of Jews and Christians. ‘Not of those who have earned Your
wrath’, refers the Jews and “ or of those who have lost The Way” is for the
Christians.
After finishing Al-Fatihah, it is recommended to say Amin, which means, ‘O’
Allah accept our invocation’, for those who are not praying and strongly
recommended for those who are praying. As the Messenger of Allah (Peace be
upon him) said:
“ When any of you says in the prayer Amin, and the angels in the heaven say,
Amin, in unison, his previous sins will be forgiven.”[15]
Source
Covenant Allah made with the children of Israel
The Quran speaks of the covenant Allah made with the children of Israel
وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ
(2:83) Remember that We made a solemn covenant with the children of Israel to this effect: worship none save Allah: be good to your parents, to your relatives, to the orphans and to the helpless; speak aright with the people: establish the prayers/Salat and pay the Charity/Zakat. But with the exception of a few, you all slid back from it and are paying no heed to it even now.
وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ
(2:83) Remember that We made a solemn covenant with the children of Israel to this effect: worship none save Allah: be good to your parents, to your relatives, to the orphans and to the helpless; speak aright with the people: establish the prayers/Salat and pay the Charity/Zakat. But with the exception of a few, you all slid back from it and are paying no heed to it even now.
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