Al-Fatiha
| سُورَةُ الْفَاتِحَةِ Al-Fatiha The Opener | |
|---|---|
| Classification | Meccan |
| Alternate titles (Ar.) | سورة الحمد، سورة الصلاة، سورة أم الكتاب، سورة أم القرآن، سورة سبع مكررات، سورةالشفا، |
| Other names | Praise, The Prayer, Mother of the Book, Mother of the Quran, Seven Repeated Ones, The Cure, |
| Position | Juzʼ 1 |
| Hizb no. | 1 |
| No. of Rukus | 1 |
| No. of verses | 7 |
| No. of Sajdahs | 0 |
| No. of words | 29 |
| No. of letters | 139 |
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Al-Fatiha (Arabic: سُورَةُ الْفَاتِحَةِ, romanized: Surat al-Fātiḥa, lit. 'The Opener') is the first chapter (sura) of the Quran. It consists seven verses (ayat) which consist of a prayer for guidance and mercy.[1]
Al-Fatiha is recited in Muslim obligatory and voluntary prayers, known as salah. The primary literal meaning of the expression "Al-Fatiha" is "The Opening/The Key".
Summary[edit]
Surah Al-Fatiha is narrated in the Hadith to have been divided into two halves between God and his servant (the person reciting), the first three verses being God's half and last three being the servant's.[2] There is disagreement as to whether the Bismillah is the first verse of the surah, or even a verse in the first place.[3] The chapter begins by praising God with the phrase Alhamdulillah, and stating that it is God who has full authority over all creations (verse 1/2),[4] that He is Ar-Rahman Ar-Rahim or the Most Gracious and Most Merciful (verse 2/3),[5] and that He is and will be the true owner of everything and everyone on the Day of Judgement (verse 3/4).[6]
Surah Al-Fatiha started by praising Allah for him being The 'Rabb' (lord, Arabic has the word 'rabb' which holds roughly the same meaning as the English word "lord") of the worlds,[7]
"If you tried to count Allah's blessings, you would never be able to number them. Indeed, humankind is truly unfair, ˹totally˺ ungrateful" (Quran 14:34).
The final three verses, which comprise the servant's half, begin with the servant stating that they worship and seek only God's help (verse 4/5), asking Him to guide them to the Sirat al-Mustaqim (the Straight Path) of those who God has been bountiful to, and not of those who have earned his anger (verses 5-6/6-7).[8]
Most Muslim commentators have interpreted these verses in a more general sense and not referring exclusively to any specific group of people.[9][10][11][12][13][14][15] However, some Muslim commentators believe Jews and Christians are examples of those evoking God's anger and those who went astray, respectively.[16][17][18][19][20][21][22][23]: 45 [24]
Verses and meaning[edit]
| Quran |
|---|
[bi-smi-llāhi-r-raḥmāni-r-raḥīm(i)]
1 In the Name of God—the Most Compassionate, Most Merciful.
[1]
[al-ḥamdu li-llāhi rabbi-l-ʿālamīn(a)]
2 All praise is for God—Lord of all worlds,[2]
[ar-raḥmāni-r-raḥīm(i)]
3 the Most Compassionate, Most Merciful, [3]
[māliki yawmi-d-dīn(i)]
4 Master of the Day of Judgment.[4]
[iyyāka naʿbudu wa-iyyāka nastaʿīn(u)]
5 You ˹alone˺ we worship and You ˹alone˺ we ask for help.[5]
[ihdina-ṣ-ṣirāṭa-l-mustaqīm(a)]
6 Guide us along the Straight Path, [6]
[ṣirāṭa-llaḏīna anʿamta ʿalayhim ghayri-l-maḡḍūbi ʿalayhim wa-la-ḍ-ḍāllīn(a)]
7the Path of those You have blessed—not those You are displeased with, or those who are astray.[7]
Tafsir (Ibn Kathir)[edit]
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ١
[bi-smi-llāhi-r-raḥmāni-r-raḥīm(i)]
1 In the Name of God—the Most Compassionate, Most Merciful.
Al-Fatiha, which was revealed in Mecca,
This Surah is called:
- Al-Fatiha, that is, the Opener of the Book/The Opener, the Surah with which prayers are begun.
- It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars.
In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of God ﷺ said:
الْحَمْدُ للهِ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ
Al-Hamdu lillahi is the Mother of the Quran, the Mother of the Book, and the seven repeated Ayat is the Glorious Quran.[8] It is also called Al-Hamd and As-Salah, because the Prophet ﷺ said that his Lord said,
قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَإِذَا قَالَ الْعَبْدُ:الْحَمْدُ للهِ رَبِّ الْعَالَمِنَ، قَالَ اللهُ: حَمِدَنِي عَبْدِي
The prayer (i.e., Al-Fatiha) is divided into two halves between Me and My servants. When the servant says, `All praise is due to God, the Lord of the worlds,' Allah says, 'My servant has praised Me.[9] Al-Fatiha was called the Salah, because reciting it is a condition for the correctness of Salah - the prayer. Al-Fatiha was also called Ash-Shifa' (the Cure).It is also called Ar-Ruqyah (remedy), since in the Sahih, there is the narration of Abu Sa`id telling the story of the Companion who used Al-Fatiha as a remedy for the tribal chief who was bitted by a snake (or stung by a scorpion). Later, the Messenger of Allah ﷺ said to a Companion,
وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ
How did you know that it is a Ruqyah?[10] Al-Fatiha was revealed in Mecca as Ibn Abbas, Qatadah and Abu Al-Aliyah stated, God said:
وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي
And We have certainly granted you the seven often-repeated verses, (i.e. Al-Fatiha) (15:87) [11]
There is no disagreement over the view that Al-Fatiha contains seven Ayat. According to the majority of the reciters of Al-Kufah, a group of the Companions, the Tabi`in, and a number of scholars from the successive generations, the Basmala is a separate Ayah in its beginning. We will mention this subject again soon, if God wills, and in Him we trust.
Al-Fatiha consists of twenty-nine words, and that it contains one hundred and thirty nine letters.
In the beginning of the Book of Tafsir, in his Sahih, Al-Bukhari said; "It is called Umm Al-Kitab, because the Quran starts with it and because the prayer is started by reciting it." It was also said that it is called Umm Al-Kitab, because it contains the meanings of the entire Quran. Ibn Jarir said, "The Arabs call every comprehensive matter that contains several specific areas an Umm. For instance, they call the skin that surrounds the brain, Umm Ar-Ra's. They also call the flag that gathers the ranks of the army an Umm." He also said, "Mecca was called Umm Al-Qura, (the Mother of the Villages) because it is the grandest and the leader of all villages. It was also said that the earth was made starting from Mecca."
Further, Imam Ahmad recorded that Abu Hurayrah about Umm Al-Qur'an that the Prophet ﷺ said,
«هِيَ أُمُّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ الْقُرْآنُ الْعَظِيمُ»
(It is Umm Al-Qur'an, the seven repeated (verses) and the Glorious Qur'an.)[12]
Also, Abu Ja`far, Muhammad bin Jarir At-Tabari recorded Abu Hurayrah saying that the Messenger of Allah ﷺ about Al-Fatiha,
«هِيَ أُمُّ الْقُرْآنِ وَهِيَ فَاتِحَةُ الْكِتَابِ وَهِيَ السَّبْعُ الْمَثَانِي»
(It is Umm Al-Qur'an, Al-Fatihah of the Book (the Opener of the Qur'an) and the seven repeated (verses).)
Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said, "I was praying when the Prophet ﷺ called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, O Messenger of God! I was praying.' He said, (`Didn't God say), [13]
يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
(O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He then said,
«لَأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ»
(I will teach you the greatest Surah in the Qur'an before you leave the Masjid.) He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah ﷺ! You said: I will teach you the greatest Surah in the Qur'an.' He said, (Yes.)
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(Al-Hamdu lillahi Rabbil-`Alamin)"
«نَعَمْ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ»
(It is the seven repeated (verses) and the Glorious Qur'an that I was given.)"
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah also recorded this Hadith.
Also, Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ out while Ubayy bin Ka`b was praying and said, (O Ubayy!) Ubayy did not answer him. The Prophet ﷺ said, (O Ubayy!) Ubayy prayed faster then went to the Messenger of Allah ﷺ saying, `Peace be unto you, O Messenger of Allah ﷺ !' He said, (Peace be unto you. O Ubayy, what prevented you from answering me when I called you) He said, `O Messenger of Allah ﷺ! I was praying.' He said, (Did you not read among what Allah has sent down to me,)
اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
(Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He said, `Yes, O Messenger of Allah ﷺ ! I will not do it again.' the Prophet ﷺ said,
«أَتُحِبُّ أَنْ أُعَلِّمَكَ سُورَةً لَمْ تَنْزِلْ لَا فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا؟»
(Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the Furqan (the Qur'an)) He said, `Yes, O Messenger of Allah ﷺ !' The Messenger of Allah ﷺ said, (I hope that I will not leave through this door until you have learned it.) He (Ka`b) said, `The Messenger of Allah ﷺ 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 ﷺ ! 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,
«وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْزَلَ اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا إِنَّهَا السَّبْعُ الْمَثَانِي»
(By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injil, the Zabur or the Furqan a Surah like it. It is the seven repeated verses that I was given.)"
Also, At-Tirmidhi recorded this Hadith and in his narration, the Prophet ﷺ said,
«إِنَّهَا مِنَ السَّبْعِ الْمَثَانِي وَالْقُرْآنِ الْعَظِيمِ الَّذِي أُعْطِيتُهُ»
(It is the seven repeated verses and the Glorious Qur'an that I was given.) At-Tirmidhi then commented that this Hadith is Hasan Sahih.
There is a similar Hadith on this subject narrated from Anas bin Malik Further, `Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar wording for the above Hadith. In addition, At-Tirmidhi and An-Nasa'i recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b who said that the Messenger of Allah ﷺ said,
«مَا أَنْزَل اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ»
(Allah has never revealed in the Tawrah or the Injil anything similar to Umm Al-Qur'an.
It is the seven repeated verses and it is divided into two halves between Allah and His servant.)
This is the wording reported by An-Nasa'i. At-Tirmidhi said that this Hadith is Hasan Gharib.
Also, Imam Ahmad recorded that Ibn Jabir said, "I went to the Messenger of Allah ﷺ after he had poured water (for purification) and said, `Peace be unto you, O Messenger of Allah ﷺ !' He did not answer me. So I said again, `Peace be unto you, O Messenger of Allah ﷺ !' Again, he did not answer me, so I said again, `Peace be unto you, O Messenger of Allah ﷺ !' Still he did not answer me. The Messenger of Allah ﷺ went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allah ﷺ came out after he performed his purification and said, (Peace and Allah's mercy be unto you, peace and Allah's mercy be unto you, peace and Allah's mercy be unto you.) He then said, (O `Abdullah bin Jabir! Should I inform you of the best Surah in the Qur'an) I said, `Yes, O Messenger of Allah ﷺ !' He said, (Read, `All praise be to Allah, the Lord of the existence,' until you finish it.)" This Hadith has a good chain of narrators.
Some scholars relied on this Hadith as evidence that some Ayat and Surahs have more virtues than others.
Furthermore, in the chapter about the virtues of the Qur'an, Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "Once, we were on a journey when a female servant came and said, `The leader of this area has been poisoned and our people are away. Is there a healer among you' Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, `You know of a (new) Ruqyah, or did you do this before' He said, `I only used Umm Al-Kitab as Ruqyah.' We said, `Do not do anything further until we ask the Messenger of Allah ﷺ.' When we went back to Al-Madinah we mentioned what had happened to the Prophet ﷺ. The Prophet ﷺ said,
«وَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ»
(Who told him that it is a Ruqyah Divide (the sheep) and reserve a share for me.)"
Also, Muslim recorded in his Sahih, and An-Nasa'i in his Sunan that Ibn `Abbas said, "While Jibril (Gabriel) was with the Messenger of Allah ﷺ, he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet ﷺ and said, `Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit."' This is the wording collected by An-Nasa'i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).
Muslim recorded that Abu Hurayrah said that the Prophet ﷺ said,
«مَنْ صَلَى صَلَاةً لَمْ يَقْرَأْ فِيهَا أُمَّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ»
(Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.
Abu Hurayrah was asked, "When we stand behind the Imam" He said, "Read it to yourself, for I heard the Messenger of Allah ﷺ say,
« قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ:
الرَّحْمَـنِ الرَّحِيمِ ، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:
مَـلِكِ يَوْمِ الدِّينِ ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ، قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ»
(Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(1 In the Name of Allah, the Most Gracious, the Most Merciful.)
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(2 All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.' When the servant says,
الرَّحْمَـنِ الرَّحِيمِ
(3 The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,
مَـلِكِ يَوْمِ الدِّينِ
(4 The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,' or `My servant has related all matters to Me.' When he says,
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
(5 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,
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ
(6 Guide us to the straight path.) (7 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.')."
These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for."
See also[edit]
Notes[edit]
- ^ Qira’at: All except for ʻAsem, Al-Kesa’i, Yaʻqub and Khalaf in one of his narrations read it as:
مَلِكِ يَوْمِ ٱلدِّينِ ٤
maliki yawmi-d-dīn(i)
4 King of the Day of Judgement.
References[edit]
- ^ Tafsir Ibn Kathir 1:1
- ^ Ibn al-Hajjaj, Abul Hussain Muslim (2007). Sahih Muslim - 7 Volumes. Vol. 1. Darussalam. pp. 501–503. ISBN 978-9960991900.
- ^ Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. p. 25. ISBN 9781591440208.
[The scholars] disagree over whether [Bismillah] is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning. [...] The opinion that Bismillah is an Ayah of every Surah, except [At-Tawbah], was attributed to (the Companions) Ibn 'Abbas, Ibn 'Umar, Ibn Az-Zubayr, Abu Hurayrah and 'Ali. This opinion was also attributed to the Tabi'in 'Ata', Tawus, Sa'id bin Jubayr, Makhul and Az-Zuhri. This is also the view of 'Abdullah bin Al-Mubarak, Ash-Shaf i'i, Ahmad bin Hanbal, (in one report from him) Ishaq bin Rahwayh, and Abu 'Ubayd Al-Qasim bin Salam. On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal.
- ^ Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 33–37. ISBN 9781591440208.
- ^ Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 30–33, 37. ISBN 9781591440208.
- ^ Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 39–42. ISBN 9781591440208.
- ^ Tafsir Ibn Kathir 1:2
- ^ Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 42–55. ISBN 9781591440208.
- ^ Asad, Muhammad. The Message of the Quran, Commentary on Surah Fatiha (PDF). pp. 23–24. Archived (PDF) from the original on 2019-11-26. Retrieved 2019-12-13.
According to almost all the commentators, God's "condemnation" (ghadab, lit., "wrath") is synonymous with the evil consequences which man brings upon himself by wilfully rejecting God's guidance and acting contrary to His injunctions. ... As regards the two categories of people following a wrong course, some of the greatest Islamic thinkers (e.g. Al-Ghazali or, in recent times, Muhammad 'Abduh) held the view that the people described as having incurred "God's condemnation" - that is, having deprived themselves of His grace - are those who have become fully cognizant of God's message and, having understood it, have rejected it; while by "those who go astray" are meant people whom the truth has either not reached at all, or to whom it has come in so garbled and corrupted a form as to make it difficult for them to recognize it as the truth (see 'Abduh in Manar I, 68 ff.).
- ^ Ali, Abdullah Yusuf (2006). The Meaning of The Noble Qur'an, Commentary on al-Fatiha (PDF). p. 7. Archived from the original (PDF) on 2017-03-12.
...those who are in the darkness of Wrath and those who stray? The first are those who deliberately break God's law; the second those who stray out of carelessness or negligence. Both are responsible for their own acts or omissions. In opposition to both are the people who are in the light of God's Grace: for His Grace not only protects them from active wrong ... but also from straying into paths of temptation or carelessness. The negative gair should be construed as applying not to the way, but as describing men protected from two dangers by God's Grace.
- ^ Shafi, Muhammad. Ma'ariful Qur'an. pp. 78–79. Archived from the original on 2020-07-18. Retrieved 2019-12-13.
- ^ Tafsir al-Kabir, al-Razi, التفسير الكبير, Tafsir Surah al-Fatiha.
- ^ Al-Kashshaaf, Al-Zamakhshari, الكشاف, Commentary on surah al-Fatiha.
- ^ Maududi, Sayyid Abul Ala. Tafhim Al Quran. Archived from the original on 2013-07-28. Retrieved 2013-06-17.
- ^ "Corpus Coranicum: Commentary on the Quran. Chronologisch-literaturwissenschaftlicher Kommentar zum Koran, hg. von der Berlin-Brandenburgischen Akademie der Wissenschaften durch Angelika Neuwirth unter Mitarbeit von Ali Aghaei und Tolou Khademalsharieh, unter Heranziehung von Übersetzungen von Nicolai Sinai". 15 November 2021.
Das anaphorische ʾiyyāka (V. 6) betont die Exklusivität des Angerufenen, der anders als im Fall der paganen mušrikūn, die Gott zwar in extremen Situationen um Hilfe rufen, ihm aber nicht dienen, vgl. Q 17:67, Adressat sowohl von Hilferufen als auch von Gottesdienst ist. An diese im Zentrum stehende Affirmation der Alleinverehrung Gottes schließt die Bitte um Rechtleitung an (V. 7). Der hier erhoffte ‚gerade Weg' soll demjenigen der bereits von Gott mit Huld bedachten Vorläufern folgen. Sie werden nicht explizit gemacht und dürften zur Zeit der Entstehung der fātiḥa auch unbestimmt intendiert sein. Erst später – mit der Herausbildung von Kollektivbildern - ließen sich die Zielgruppen ex silentio erschließen
- ^ Leaman, Oliver (2006). Leaman, Oliver (ed.). The Qur'an: an Encyclopedia. Routledge. p. 614. ISBN 0-415-32639-7. Archived from the original on 2021-03-28. Retrieved 2020-11-05.
The Prophet interpreted those who incurred God's wrath as the Jews and the misguided as the Christians.
- ^ Ayoub, Mahmoud M. (January 1984). The Qur'an and Its Interpreters: v.1: Vol 1. State University of New York Press. p. 49. ISBN 978-0873957274. Archived from the original on 2021-03-28. Retrieved 2020-11-05.
Most commentators have included the Jews among those who have "incurred" divine wrath and the Christians among those who have "gone astray".(Tabari, I, pp. 185-195; Zamakhshari, I, p. 71)
- ^ Tafsir Ibn Kathir 1:7
- ^ Al-Amin Ash-Shanqit, Muhammad (10 October 2012). "Tafsir of Chapter 001: Surah al-Fatihah (The Opening)". Sunnah Online. Archived from the original on 31 May 2019. Retrieved 24 January 2020.
- ^ Al Kindari, Fahad (6 June 2007). The greatest recitation of Surat al-Fatiha. Sweden Dawah Media Production (on behalf of High Quality & I-Media); LatinAutor - Warner Chappell. Archived from the original on 2021-11-17. Retrieved 20 December 2019.
The saying of the Exalted, 'not the Path of those who have earned Your Anger, nor of those that went astray': the majority of the scholars of tafseer said that 'those who have earned Your Anger' are the Jews, and 'those that went astray' are the Christians, and there is the hadeeth of the Messenger of God (SAW) reported from Adee bin Haatim (RA) concerning this. And the Jews and the Christians even though both of them are misguided and both of them have God's Anger on them - the Anger is specified to the Jews, even though the Christians share this with them because the Jews knew the truth and rejected it and deliberately came with falsehood, so the Anger (of God being upon them) was the description most befitting them. And the Christians were ignorant, not knowing the truth, so misguidance was the description most befitting them. So with this the saying of God,they have drawn on themselves anger upon anger' (2:90) clarifies that the Jews are those that 'have earned your Anger'. And likewise His sayings, 'Say: shall I inform you of something worse than that, regarding the recompense from God: those (Jews) who incurred the Curse of God and His Anger' (5:60)
- ^ "Surah Al-Fatihah, Chapter 1". al-islam.org. 23 January 2014. Archived from the original on 8 December 2019. Retrieved 11 December 2019.
Some of the commentators believe that / dallin / 'those gone astray' refers to the misguided of the Christians; and / maqdubi 'alayhim / 'those inflicted with His Wrath' refers to the misguided of the Jews.
- ^ al-Jalalayn. "The Tasfirs". altafsir.com. Archived from the original on 4 September 2019. Retrieved 7 February 2020.
- ^ Abdul-Rahman, Muhammad Saed (2009). The meaning and explanation of the glorious Qur'an, 2nd Edition, Volume 1. MSA Publication Limited. ISBN 978-1-86179-643-1.
- ^ Hilali-Khan (2020). "Interpretation of the meanings of the Noble Quran - Surah 1". King Fahd Complex for the Printing of the Holy Quran.
Bibliography[edit]
- David James (1988). Qur'ans of the Mamluks. London: Alexandria Press. ISBN 9780500973677.
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