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Tafsir of Suratul Fatihah - Page 1 EmptyThu Jan 05, 2012 6:42 pm by Maryem***

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Mesaje : 162
Data de inscriere : 2010-12-15
Varsta : 31
Localizare : Egypt

Tafsir of Suratul Fatihah - Page 1 Empty
PostSubject: Re: Tafsir of Suratul Fatihah   Tafsir of Suratul Fatihah - Page 1 EmptyTue May 10, 2011 5:57 am

A group of scholars took to the opinion that it does - so according to them Maryam is included in the
above verse. And these scholars depended upon two proofs:
1. The consensus of the people of the Arabic Language that the masculine gender takes prevalence
over the feminine. [For example a mixed gathering of males and females would be referred to by
using the male plural not the female plural even if their be more females than males.]
2. There a number of verses which prove that the females are included in the sound masculine
plural, like His saying concerning Maryam herself,
‘She testified to the truth of the Words of her Lord and His Books, and she was of those obedient
to Allah. [Qaaniteen - a sound masculine plural]’ [At-Tahreem (66): 12]
And His saying concerning the wife of al-Azeez,
‘O Yusuf! Turn away from this! [O Woman!] Ask forgiveness for your sin, indeed your were of the
sinful. [Khaati`een - a sound masculine plural]’ [Yusuf (12): 29]
And His saying concerning Bilqees,
‘And that which she used to worship besides Allah has prevented her [from Islam], for she was of
a disbelieving people. [Qawmin Kaafireen]’ [An-Naml (27): 43]
And His saying,
‘We said: get down [ihbitoo] all of you from this’ [Al-Baqarah (2): 38]
and this address includes Hawaa by consensus.
The majority of scholars, however, took to the opinion that the females are not included in the sound
masculine plural unless there is specific evidence. They depended upon a number of verses like His
sayings,
‘Indeed the male Muslims and the female Muslims, the male believers and the female
believers…Allah has prepared for them a forgiveness and a great reward.’ [Al-Ahzaab (33): 35]
‘Tell the believing men to lower their gaze and protect their private parts. That is purer for them’
[An-Nur (24): 30]
following this with,
‘And tell the believing women to lower their gaze and protect their private parts’ [An-Nur (24): 31]
So their following the mention of the men indicates that they are not included amongst them.
They replied to the proponents of the first opinion by saying that the fact that the masculine gender takes
prevalence over the feminine is not a matter of dispute. What is disputed is whether the masculine plural
includes the females in every case. They further replied to the verses [used by the first group] by saying
that it is known by the context of these verses and the meaning of the wordings that the females are
included in the male plural - and that their inclusion in the male plural in the case of their being an
evidence that they are included is not contended.
So according to this opinion Maryam is not included in the verse.
· The saying of the Exalted, "not the path of those who have earned [Your] anger, nor those
who have gone astray":
Al-Ghadab linguistically means anger, it is the opposite of pleasure (ridaa) and one of the Attributes of
Allah. Maghdoob refer to the objects of Anger.
Dalaal linguistically means to divert from the intended goal or to diverge from the true path and it is the
opposite of guidance. It is also said ‘the milk dalla in the water’ when it is mixed such that it disappears. In
this respect also is His saying,
"And they say: when we become dalal in the earth." [As-Sajdah (32): 10]
Meaning when we die and disappear into the earth by becoming dust. Ad-Daalleen refers to those who
gone astray.
* * *
At-Tirmidhee reports from Adee bin Haatim who said,
I asked the Messenger of Allah (Peace and Blessings be upon him) about Allah’s saying about, ‘those
who have earned [Your] Anger’, and He said, ‘it refers to the Jews.’ I then asked about, ‘those who
have gone astray’ and he said, ‘the Christians are those who have gone astray.’ [Reported by at-
Tirmidhee and Ahmad and it is saheeh]
The Jews and the Christians even though both of them are misguided and both of them have Allah’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. Therefore the
Anger of Allah being upon them was the description most befitting them. The Christians were ignorant,
not knowing the truth, so misguidance was the description most befitting them.
This is further proven by the sayings of Allah concerning the Jews,
‘So they have drawn on themselves anger upon anger.’ [Al-Baqarah (2): 90]
‘Say: shall I inform you of something worse than that, regarding the recompense from Allah: those
(Jews) who incurred the Curse of Allah and His Anger.’ [Al-Maa`idah (5): 60]
‘Indeed those who took the calf (for worship), anger from their Lord and humiliation will come
upon them.’ [Al-A`raaf (7): 152]
And Allah said concerning the Christians,
‘And do not follow the vain desires of people (i.e. the Christians) who went astray in times gone
by, and misled many, and have themselves strayed from the Straight Path’ [Al-Maa`idah (5): 77]
Other opinions have been voiced concerning the meaning of this verse, but the meaning mentioned
above takes precedence and is undoubtedly correct as it has been reported from the Prophet (Peace and
Blessings be upon him) himself.
It is important to note that in this verse when the blessings of Allah have been mentioned they have been
mentioned in the second person such that Allah is directly referred to, ‘the path of those whom You
have favored.’ However when the Anger or punishment of Allah is mentioned it is mentioned in the third
person such that Allah is not directly referred to, ‘not the path of those who have earned [Your] Anger,
nor of those who have gone astray.’ This even though He is the One in reality Who is Angry with them,
and He is the One by Whose decree they were misguided as proven by His sayings,
"Have you not considered those who make allies of a people with whom Allah has become
Angry." [Al-Mujaadilah (58): 14]
"Whoever Allah sends astray – there is no guide for him. And He leaves them in their
transgression, wandering blindly." [Al-A`raaf (7): 186]
And other verses proving that guidance and misguidance is the sole responsibility of Allah. [For more
detail and explanation of decree (qadr) refer to the book ‘Fate in Islam’ by Dr. Saaleh as-Saaleh]
This is a method that is used throughout the Qur’an and it is a way of showing respect to Allah and not
attributing evil to Him as well as showing how belittled such people are. This was clearly expressed in the
supplication of the Messenger of Allah (Peace and Blessings be upon him) when he said,
"I am completely at Your service and doing all I can to please You. All good is in Your Hands and evil
does not pertain to You." [Reported by Muslim [Eng. Trans. 1/373 no. 1695], Abu Dawood [Eng. Trans.
1/195 no. 759] and an-Nasaa`ee [2/130]]
Ibn al-Qayyim explains this hadeeth and this concept further,
The meaning of this hadeeth is far greater and wider then the [explanations presented by some saying
that it means], "evil does not come close to you" or "evil [deeds] are not raised to you." This is because
these explanations only serve to absolve Him of any evil coming close to Him or evil [deeds] being raised
to him, however they do not explicitly absolve Him of evil with regards His Essence, Attributes and
Actions. This is not the full purport of the words of the Truthful One, the one entrusted and preserved from
error for his (Peace and Blessings be upon him) words absolve Him of any evil whatsoever being linked
to His Essence, Attributes and Actions. However it is possible that evil be contained in His creation as
occurs in His words,
"Say: I take refuge with the Lord of Daybreak. From the evil of what He created." [Al-Falaq 113:1-2]
Contemplate the style of the Qur’an and see how sometimes it adjoins evil to its cause and those who
enact it such as His sayings,
"The disbelievers are [truly] the oppressors and wrong-doers." [Al-Baqarah 2:254]
"And Allah does not guide a sinful, rebellious people." [Al-Maa`idah 5:108]
"For the wrongdoing on the part of the Jews, We made unlawful for them [certain] foods that had
previously been lawful for them." [An-Nisaa 4:160]
"That was Our recompense for their transgression." [Al-An`aam 6:146]
"We did no injustice to them, rather it was they who were unjust, wrong-doers." [Az-Zukhruf 43:76]
Sometimes the subject [of the sentence] is omitted as in His sayings,
"And we do not know whether evil is intended for those who are on the earth, or whether their
Lord desires guidance for them." [Al-Jinn 72:10]
This verse omits the one who intends the evil but explicitly states the one who intends good. In a similar
vein is His saying,
"The path of those whom You have favored, not the path of those who have earned [Your] Anger
nor those who have gone astray." [Al-Fatihah 1:7]
Hence He mentioned the favor adjoined to Himself, misguidance adjoined to those who committed it and
omitted the enactor of the Anger. Likewise is the saying of Khidr with regards the ship,
"So I wished to cause a defect in it." [Al-Kahf 18:79]
And his saying with regards the orphans,
"So your Lord intended that they reach maturity and then extract their treasure as a mercy from
your Lord." [Al-Kahf 18:82]
Likewise is His saying,
"Allah has endeared faith for you and made it pleasing in your hearts and has made hateful to you
disbelief, disobedience and sins." [Al-Hujuraat 49:7]
"Beautified for people is the love of that which they desire." [Aali Imraan 3:14]
Omitting the one who made it beautiful for them. [Ibraaheem] Al-Khaleel (Peace and Blessings be upon
him) said,
"It is He Who created me and it is He who guides me. It is he Who feeds me and gives me to drink.
When I am ill it is He who cures me. It is He Who will cause me to die and then bring me back to
life. I hope that He will forgive me my sin on the Day of Recompense." [Ash-Shu`araa 26:77-82]
So he attributed all aspects of perfection to Him in these actions but attributed to himself any [seeming]
deficiency – this being illness and sin.
We have explained this matter in depth in our book, "al-Fawaa`id al-Makkiyyah" and I have explained
there the difference between the sayings of Allah,
"Those who have been given the Book." [Al-Baqarah 2:101]
And His sayings,
"Those to whom We have given the Book." [Al-Baqarah 2:121]
Saying that He mentioned Himself explicitly in those contexts in which He praises [the People of the
Book] but omits His mention in those places that He censures them. This then, is one of the secrets of the
[literary style] of the Qur’an.
Exactly the same applies to His sayings,
"Then We cause d to inherit the Scripture those We have chosen of Our servants." [Al-Faatir 35:32]
"Indeed those who were granted inheritance of the Scripture after them are in disquieting doubt
concerning it." [Ash-Shura 42:14]
"And there followed them successors who inherited the Scripture while taking unlawful gains and
pleasures in this lower life." [Al-A`raaf (7): 169]
Therefore in conclusion only the good, wisdom and benefit is adjoined to Allah, the Exalted, whereas the
evil does not pertain to him. [Ibn al-Qayyim, ‘Badaa`i al-Fawaa`id’ [1/454-455]; ‘Tafseer al-Qayyim’ [pp.
554-556]
The Saying of “Ameen” After Reciting al-Fatihah
It is recommended for the one who is reciting the Qur’an to say “Ameen” after having recited al-Fatihah
and after a short pause upon completing the word ‘daalleen’ so as to differentiate between that which is
the Qur’an and that which is not.
The meaning of “Ameen” in the eyes of the majority is, ‘O Allah respond to our supplication.’ Maqaatil said
that it gives strength to the supplication and is a cause for the descent of blessings.
In Surah Yunus the following supplication of Musa (Peace be upon him) is mentioned,
"Musa said, ‘O Lord! You have indeed bestowed splendor and wealth upon Pharaoh and his chiefs
in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord!
Destroy their wealth and harden their hearts so that they will not believe until they see the painful
torment.’ Allah said, ‘verily the supplication of you both is answered…’." [Yunus (10): 88-89]
In the commentary to this verse it is stated that Musaa was saying the supplication and Haaroon was
saying “Ameen” and hence he was considered to be amongst the supplicants. [As stated by Abu al-
Aaliyah, Abu Saalih, Ikrimah, Muhammad bin Ka`b and ar-Rabee` bin Anas. Refer to ‘Tafseer ibn
Katheer’ [2/565]]
Al-Hakeem at -Tirmidhee reports in ‘Nawaadir al-Usul’ from Anas bin Maalik (May Allah be pleased with
him) that the Messenger of Allah (Peace and Blessings be upon him) said,
Allah has given my nation three things that were not given to any nation before them: The salaam, which
is the greeting of the inhabitants of Paradise; the rows of the Angels; and the Ameen, which was only
previously given to Musaa and Haaroon. [Footnote Pending]
Ibn Maajah also reports from ‘Aishah (May Allah be pleased with her) that the Messenger of Allah (Peace
and Blessings be upon him) said,
“The Jews do not envy you for anything as much as they envy you for saying the Salaam and Ameen”
[Sunan ibn Maajah [no. 856] and it is saheeh as in ‘Saheeh ibn Maajah’ [no. 697]]
Abu Dawood reports from Abu Misbah al-Maqraanee that he said,
We were sitting with Abu Zuhayr an-Numairee who was one of the Companions and his speech used to
be the most beautiful speech. Whenever a person from amongst us supplicated he would say, "complete
it by saying ‘Ameen’ for indeed ‘Ameen’ is like the seal on a scroll."
Abu Zuhayr said, "shall I not inform you about this? We left with the Messenger of Allah (Peace and
Blessings be upon him) one night and we came upon a person who was persistently and actively
[supplicating] for something so the Prophet (Peace and Blessings be upon him) stood listening to him.
Then the Prophet (Peace and Blessings be upon him) said, ‘it will definitely be answered if he completes
it.’ A man from amongst the people [present] asked, ‘with what should he complete it?’ He replied, ‘by
saying ‘Ameen’ for if he completes it by saying Ameen it will definitely be answered.’ So the man who
asked turned away and went to the supplicant and said, ‘O so-and-so! Complete [your supplication] and
rejoice.’" [Sunan Abu Dawood [Eng. Trans. 1/239 no. 938]. It is da`eef as in ‘Da`eef Abu Dawood’ [no.
199]]

With regards to prayer then Muslim reports from Abu Musaa al-Ash`aree (May Allah be pleased with
him)that he said,
The Messenger of Allah (Peace and Blessings be upon him) addressed us and explained to us our
sunnah [that we should follow] and explained to us [the method of performing] our prayer. He said, "When
you pray then straighten your rows, then let one of you lead you. When he says the takbeer then say the
takbeer, when he says, ‘not the path of those who have earned [Your] Anger nor those who have gone
astray’ then say Ameen and Allah will respond to you." [Saheeh Muslim [Eng. Trans. 1/221 no. 800]]
Abu Hurayrah (May Allah be pleased with him) reports from the Messenger of Allah (Peace and Blessings
be upon him) that he said,
“When the Imam says ‘Ameen’ then say ‘Ameen’ for indeed the one whose ‘Ameen’ coincides with the
‘Ameen’ of the Angels will have his previous [minor] sins forgiven. [Saheeh Muslim [Eng. Trans. 1/225 no.
809]]
So this hadeeth shows that ones previous sins will be forgiven if four conditions are met:
1. The Imam saying Ameen.
2. The Follower saying Ameen.
3. The Angels saying Ameen.
4. The statements coinciding.
Abu Dawood reports from Waa`il bin Hujr (May Allah be pleased with him) that when the Messenger of
Allah (Peace and Blessings be upon him) finished reciting al-Fatihah he would say, "Ameen" loudly,
prolonging his voice. [Abu Dawood [Eng. Trans. 1/238 no. 932], Bukhaaree in ‘Juz al-Qiraa`ah’ with a
saheeh isnaad as stated by al-Albaanee in ‘The Prophet’s Prayer Described’ [pg. 24]. Ahmad and at-
Tirmidhee report it with the words, ‘prolonging his voice.’ The hadeeth has also been reported by Ai, ibn
Mas`ud and others.]
Surah al-Fatihah is a Cure for the Diseases of the Heart and
the Body
The disease of the heart occurs due to two basic matters:
1. The corruption of knowledge
2. The corruption of intent.
These in turn lead to two fatal illnesses: misguidance and anger, misguidance being the end result of the
corruption of knowledge and anger being the end result of the corruption of intent. These two illnesses
are the lords of all the diseases of the heart.
When one asks for guidance to the Straight Path then he is asking for that which will cure the disease of
misguidance. This is why this Surah has been made obligatory upon every servant in every prayer.
Actualizing the verse, "You Alone we worship and You Alone we ask for help" serves as a cure for
the corruption of intent. This is because the intent is linked to the objectives and means of attaining them.
Therefore this cure is composed of six matters:
1. Worshipping Allah Alone
2. By performing what He commanded and legislated
3. Not by following ones own desires
4. Neither by following the mere opinions of people
5. By asking Allah for His Help to enact this
6. And not relying on oneself
Furthermore the heart is beset with two dangerous and destructive diseases and this verse serves as a
cure for them.
Ibn Taymiyyah said,
‘You Alone we worship’ represses ostentation and ‘You Alone we ask for help’ represses arrogance.
As regards its curing the bodily illnesses then this can be seen in the hadeeth of Abu Sa`eed reported in
Saheeh Bukhaaree that after he had recited it to cure a person who had been bitten by a scorpion, the
Messenger of Allah (Peace and Blessings be upon him) said to him,
And what made you to know that it was a ruqya? [This discussion is summarized from ibn al-Qayyim,
‘Madaarij as-Saalikeen’ [1/64-66]]
Surah al-Fatihah Comprises the Meaning of the Entire Qur’an
As alluded to earlier, al-Fatihah is named the Mother of the Qur’an because it succinctly summarizes the
whole of the Qur’an. We are now in a position to analyze this statement further.
The Surah includes affirmation of Tawheed in all of its various categories,
1. Tawheed ar-Rububiyyah, meaning unity of Allah’s Lordship, contained in His saying, "Lord of
the Universe."
2. Tawheed al-Uluhiyyah, meaning unity of Allah’s worship in that all worship is to be done sincerely
for His sake Alone, contained in His saying, "You Alone we worship and Your aid Alone we
seek."
3. Tawheed al-Asmaa was Sifaat, meaning the unity of Allah’s Names and Attributes in that they are
perfect and unique to Him, contained in His saying, "all praise and thanks are due to Allah."
It teaches us to praise and glorify Allah by mentioning His beautiful and perfect Names and Attributes.
It teaches us about His Mercy and His Justice.
It teaches us about the Day of Judgement and about the recompense of our deeds.
It teaches us that the recompense will be established upon perfect justice.
It encourages one to perform righteous actions and dissuades one from performing sins.
It teaches the servants of Allah to ask of Him Alone, to humble themselves and worship Him Alone and to
put their trust and reliance in Him Alone.
It teaches us to ask Allah continuously for guidance to the Straight Path.
It points us towards the nations of the past and warns us against falling into the same acts of
transgression and misguidance that they were guilty of.
It teaches us to aspire to the company of the sincerely truthful, the martyrs and the righteous.
It teaches that there is nothing in the Qur’an that would give aid to or encourage innovation. Hence never
will the innovator be able to find evidence for his misguidance in the Qur’an.
Mawdudi states:
Al-Fatihah is actually a prayer that Allah teaches to all who embark upon the study of His Book. Its
position at the beginning signifies that anyone who wants to benefit from the Book should first offer this
prayer to the Lord of the Universe.
Man naturally prays only for what his heart desires and only when he feels that the object of his desire is
at the disposal of the One to Whom his prayer is addressed. The placing of this Surah at the head of the
Qur’an is a sign that Allah urges man to read this Book with the aim of discovering the right course in life
i.e. the Straight Way, to study it with the earnestness of a seeker after Truth, and never to forget that the
real source of true knowledge is Allah Himself. The student of the Book should therefore begin by making
a humble petition to Him for true guidance.
Once this is grasped, it becomes self-evident that in relation to the Qur’an this opening Surah, al-Fatihah
is not just an introduction or foreword; the relationship is really one of prayer and response. Al-Fatihah is
a prayer from man, and the rest of the Qur’an is Allah’s response to this prayer. Man prays to Allah that
He may show him the Straight Way and in response to this prayer Allah offers the Qur’an as the true
guidance, the Straight Way which man has sought and prayed for. [Abul A`la Mawdudi, ‘Towards
Understanding the Qur`an’ [pp. 33-34]. I have replaced the word God with Allah in the above quote]
Surah al-Fatihah Comprises a Refutation of Many of the
Principle Innovations
From the amazing qualities of al-Fatihah is that we find that despite its few words, it contains a refutation
of many principle innovations. This can be seen generally in the statement, ‘Guide us to the Straight Path’
for the Straight Path refers to the truth and giving this truth preference over ones desires. This truth is
embodied in the Sunnah of the Prophet (Peace and Blessings be upon him) and the way of the
Companions. Any departure from this way is most definitely misguidance.
Specifically we see that al-Fatihah:
1. Establishes the need for Prophethood
This can be seen from His words, ‘Lord of the Universe,’ for it does not befit One with such a description
that He leave His creation wondering aimlessly, without guidance.
It can also be seen from His words, ‘Master of the Day of Judgement,’ for this is the Day on which the
servants will be judged for their deeds – punished for their transgressions and rewarded for their
obedience. However they are in need of knowing what is obedience and disobedience.
It can also be seen from His saying, ‘You Alone we worship,’ for worship consists only of that which
Allah Loves and is Pleased with. The servants have no way of knowing this except through the Prophets.
It can also be seen from His words, ‘Guide us to the Straight Path,’ for guidance consists of clarification
followed by the tawfeeq of enacting it. This requires Prophets.
2. It refutes the proponents of Wahdatul Wajud (Unity of Being)
Those who state that there is no distinction between the created and Creator, that the servant is the Lord,
that there is no King and subjects, that there is no worshipper and worshipped etc…
This Surah refutes this heresy from beginning to end in words that are too clear to require further
explanation.
3. It refutes the Majus and the Qadariyyah.
Those who, in effect, affirm two lords. Those who state that their actions have no link to the qadr of Allah,
that actions are not created and that they arise by the complete free will of the servants. This implies that
Allah is not the Lord over their actions and as such the affirmation of Lordship in this Surah refutes them.
In the words, ‘Your Aid Alone we seek’ also lies a clear refutation of this heresy, for by saying these
words we are seeking aid for performing that which must be under His control and authority.
4. It refutes the Jahmiyyah (those who deny the Attributes of Allah)
This can be seen in our praising Him for praise necessitates the affirmation of everything that He is
praised for such as His Perfect Attributes.
Also it affirms the Attribute of Mercy and this further includes affirmation of Attributes that are necessary
for this to exist such as Life, Will, Ability/Power, Hearing and Seeing.
It also affirms the Lordship of Allah which in turn necessitates the affirmation of His Actions. Similarly it
affirms the Godship of Allah and this necessary necessitates the affirmation of Perfect descriptions both
of His Essence as well as Actions.
5. It refutes those who worship others besides Allah
As can be clearly seen in the words, ‘You Alone we worship and Your Aid Alone we seek.’
It can also be seen in the words, ‘Guide us to the Straight Path’ for this is the path of those who have
actualised Tawheed.
6. It refutes the Jabariyyah (those who say that man is coerced).
This can be seen in our praising Him for this necessitates that He would not punish His servants for that
which they have no choice in or something that is beyond their ability.
This can also been understood in the affirmation of His Mercy.
This can also be seen in the affirmation of worship and its attribution to the servants, ‘we worship.’
7. It refutes those who say that the creation is eternal
This can be seen in our praising Him, for this necessarily implies the affirmation of His Actions.
It can also be seen in the affirmation of His Lordship over the Aalam which, as has preceded, is
everything besides Allah. Hence the creation is subjugated by a Lord (marboob) and anything that is
subjugated must necessarily be created. Something that is created must have come into existence at
some time.
It can also be seen in the affirmation of His Tawheed for this necessitates that none of His creation share
in any of His specific qualities of Lordship.
8. It refutes the Raafidah (Extreme Shi’ah)
This lies in al-Fatihah dividing mankind into three categories: those who have been favored, those who
have earned Anger and those who have been misguided. The first category are those who traverse the
Straight Path, who follow the truth and there is no doubt that the Companions of the Messenger of Allah
(Peace and Blessings be upon him) fit this description better than the Rawaafidah. It is impossible that
the Companions be ignorant of the truth yet the Rawaafidah know it, or that the Companions reject it and
they take to it!
Furthermore we see the effects of these two groups showing us who is upon the truth. We see the
Companions conquering the lands of the disbelievers and making them the lands of Islam. We see them
conquering the hearts by the Qur’an, correct knowledge and guidance. Therefore their effects show that
they are upon the Straight Path.
However we see the opposite effects in the Rawaafidah in every time and place, and history is the
greatest testimony to this – how they aided the enemies of Islam against the Muslim. How many tragedies
amongst the Muslims they were guilty of, how many Mosques were deserted and Qur’anic texts burnt,
how many Muslims and their scholars were killed due to them.
It is due to this that the Straight Path has been explained by some to be the way of Abu Bakr and Umar
as has preceded. [This whole section is taken from ibn al-Qayyim, ‘Madaarij as-Saalikeen’ [1/69-84]
summarized]
And all praise and thanks are due to Allah, the Lord of the Universe.
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Tafsir of Suratul Fatihah
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