NAMA : INDA NIRMALASARI
KELAS : a 4.1
NPM : 12 23 032
Holy
Qur’an
al-Fatihah
١ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1 In the name of God, the Gracious, the
Merciful.
٢ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
2 Praise be to God, Lord of the Worlds.
٣ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
3 The Most Gracious, the Most Merciful.
٤ مَٰلِكِ يَوْمِ ٱلدِّينِ
4 Master of the Day of Judgment.
٥ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
5 It is You we worship, and upon You we call
for help.
٦ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ
6 Guide us to the straight path.
٧ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ
7 The path of those You have blessed, not of
those against whom there is anger, nor of those who are misguided.
In Islam,
Sūrat al-Fātiḥah (Arabic: سورة الفاتحة), is the first
chapter of
the Quran. Its seven ayat
(verses) are a prayer for God's guidance,
and stress His Lordship and Mercy.[1] This chapter has an essential
role in Salaat (daily prayer); according to
some[who?],
Muslims should recite the sura Al-Fatiha 17 times a day in Fard
(compulsory) Salaat, at the start of each unit of prayer.
Name
Sūrat al-Fātiḥah,
"The Opener", also called “The Exordium”, has many names. This Surah
is named Al-Fatihah because of its subject-matter. Fatihah is that which opens
a subject or a book or any other thing. In other words, Al-Fatihah is a sort of
preface.[1]
It is also called, Umm Al-Kitab (the Mother of the Book), and Sab'a al Mathani
(Seven repeated verses) according to the majority of the scholars, who refer it
to a Hadith
and an Ayah.
It is also called Al-Hamd and As-Salah, as referred to in a Hadith
as referred below. Al-Fatihah was also called Ash-Shifa' (the Cure). It is also
called Ar-Ruqyah (remedy), as referred to in a Hadith as referred
below.
The philosophy of the flow of Al-Fatihah
The flow of this Surah has another very logical explanation, which
can be summarized as the philosophical background of the Surah.
Human beings are born with a combination of two things: soul and
body. As per the Quran, a soul is a command of Allah, therefore it naturally recognizes the
existence of its Lord and also has the love of its creator. It is the nature on
which every child is born as Allah says: "and be steadfast on the Nature
whereupon Allah has created mankind" (30:30).
So if the soul has not been perverted (e.g. by repeatedly ignoring
its calls - or the calls of the conscience), it is a pure soul. When a person
gets to age of maturity and begets a sound mind, then the combination of a pure
soul, a pure heart and sound mind result in Wisdom (Hikmah) which
discovers certain facts about the existence of the universe. It is this wisdom
which determines that "All praise and thankfulness is to Allah, [The]
Creator, Owner, Sustainer of the Worlds", who must be " the
All-Compassionate, the All-Merciful" and also must have no equal,
who must be almighty, all-knowing, free of flaws, just,
etc. (most of Allah's names are His qualities as well). Thus you
can see that these qualities of the One were recognized by people such as Confucius and
Luqman who were
not Prophets (i.e. did not receive revelations from Allah), but they acquired
this knowledge by reason and wisdom.
Another fact that wisdom demands to be true is that there must be an
after-life, where actions of human beings are rewarded or punished for (which
is a corollary of the quality of Allah being "Just"). Thus the next
Ayah says "Owner of the Day of Recompense."
Once the wisdom of a man brings him to these conclusions, he is then
left with no choice but to ask this deity, who possesses all the above
qualities (i.e. Allah), that "You alone do we worship and You alone we
seek for help." The help required in this case is the guidance
regarding the purpose of this life (i.e. how should the life be spent).
Regarding ethical matters relating to individuals, Allah has already
placed some guidance within the soul (which is the call of conscience), which
Allah tells us in Surah Ash-Shams when He says "and by the human self and Him
Who balanced it, then inspired it with its wickedness and its piety.
Truly successful is he who purified his self and a failure he who suppressed
it." Therefore at the individual level, man is somewhat capable of
deciding right and wrong. However regarding many communal matters of humanity,
it is impossible for a person to remain impartial when deciding right and
wrong.
Today, many societies attempt to give men and women equal status.
Islam on the other hand sets a general standard of women's
status being equal to that of men in front of the Lord, but is lower than
that of men in family matters (where they are required to be obedient to the
Husband).
The philosophy can be applied to political and economic concepts,
where it may represent the disagreement between people who hold comparatively
greater or lesser power in these contexts.
To look for these answers, the wise person, who has already
recognized the qualities of his Lord, turns to the Lord and asks Him to
"Guide us to the Straight Path. The path of those whom Your blessings are
upon, not of those who You have cursed nor of those who have gone astray.
Summary of the Surah
The first four verses praise God and uses his God's personal name, AR-Rahman.
The fifth verse affirms the oneness of God
in Islam and asks for his aid.[8]
There are differing interpretations for verses 6 and 7. The phrase
"the Path journeyed by those upon whom You showered blessings" is
usually seen as referring to Muslims. The phrase "those who made
themselves liable to criminal cognizance/arrest" (more clearly translated
as "those who have incurred Your wrath") is usually seen as referring
to the Jews and the
phrase "those who are the neglectful wanderers" (more clearly
translated as "those who have gone astray") is seen as referring to
the Christians. Other commentators suggest that these verses do not refer to
any particular religious community.
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