Asbabun Nuzul Surat Al Fatihah.pdf

• Asbabun Nuzul Surat Al Fatihah.pdf 18

A 14th- or 15th-century manuscript of the chapter Sūrat al-Fātiḥah (: سُّورَةُ الْفَاتِحَة‎) is the first chapter ( ) of the. Its seven verses ( ) are a prayer for the guidance, lordship and mercy of.

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. Period of Revelation. It is one of the very earliest Revelations to the Holy Prophet. As a matter of fact, we learn from authentic Traditions that it. ASBABUN NUZUL SURAH 60 – AL MUMTAHANAH AYAT 6 - 7 TURUNNYA SURAH 60 - AL MUMTAHANAH AYAT 6 - 7. Kisah Ramlah bint Abu Sufyan ra. – Seruan untuk mencintai musuh. “Sesungguhnya pada mereka itu (Ibrahim dan umatnya) ada teladan yang baik bagimu; (yaitu) bagi orang-orang yang mengharap (pahala) Allah dan (keselamatan pada) Hari Kemudian.

This chapter has an essential role in Islamic prayer ( ). The primary literal meaning of the expression 'al-Fātiḥah' is 'The Opener,' which could refer to this Surah being 'the opener of the Book' ( Fātiḥat al-kitāb), to its being the first Surah recited in full in every prayer cycle ( rakʿah), or to the manner in which it serves as an opening for many functions in everyday Islamic life. Some Muslims interpret it as a reference to an implied ability of the Surah to open a person to faith in God. Contents.

Names The name al-Fātiḥah ('the Opener') is due to the subject-matter of the surah. Fātiḥah is that which opens a subject or a book or any other thing.

In other words, a sort of preface. Listing program at89s51 projects. It is also called Umm Al-Kitab ('the Mother of the Book') and Umm Al-Quran ('the Mother of the Quran'); Sab'a al Mathani ('Seven repeated verses', an appellation taken from verse 15:87 of the Quran); Al-Hamd ('praise'), because a hadith narrates as having said: 'The prayer al-Fātiḥah is divided into two halves between Me and My servants. When the servant says, 'All praise is due to God', the Lord of existence, God says, 'My servant has praised Me'.' ; Al-Shifa' ('the Cure'), because a hadith narrates Muhammad as having said: 'The Opening of the Book is a cure for every poison.' ; , Al-Ruqyah ('remedy' or 'spiritual cure')., and al-Asas, 'The Foundation', referring to its serving as a foundation for the entire Quran Background According to and others, al-Fātiḥah is a; while according to others it is a. The former view is more widely accepted, although some believe that it was revealed in both Mekka and Medina.

In the Quran, the first revelations to Muhammad were only the first few verses (ayats) of Surahs, etc. Most narrators recorded that al-Fātiḥah was the first complete Surah revealed to Muhammad. Theme and subject matter Al-Fātiḥah is often believed to be a synthesis of the Quran. It in itself is a prayer at the very beginning of the Quran, which acts as a preface of the Quran and implies that the book is for a person who is a seeker of truth—a reader who is asking a deity who is the only one worthy of all praise (and is the creator, owner, sustainer of the worlds etc.) to guide him to a straight path.

It can be said to 'encapsulate all of the metaphysical and eschatological realities of which human beings must remain conscious.' Commentary. Main article: Interpretations 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 and the phrase 'those who are the neglectful wanderers' (more clearly translated as 'those who have gone astray') is seen as referring to the. The Quran: An Encyclopedia, authored by 43 Muslim and non-Muslim academics says, 'The Prophet interpreted those who incurred God’s wrath as the Jews and the misguided as the Christians'. Australian pastor in linguistics and theology says, To be genuine and effective, reconciliation between Muslims and those they refer to as 'People of the Book' (Jews and Christians), requires that Al-Fatihah and its meaning be discussed openly.

That devout Muslims are daily declaring before Allah that Christians have gone astray and Jews are objects of divine wrath, must be considered a matter of central importance for interfaith relations. This is all the more so because the interpretation of verse 7 which relates it to Christians and Jews is soundly based upon the words of Muhammad himself. As Al-Fatihah is the daily worship of Muslims, and represents the very essence of Islam itself, the meaning of these words cannot be ignored or glossed over. Most commentators agree the verse refers to Christians and Jews, however other commentators suggest that these verses do not refer to any particular religious community. Use on State occasions At the for the inauguration of President, Sajid Tarar, from the Medina, Baltimore, Maryland, recited the Surah Fatiha. Said because of the contentious aspects of this Surah its use on State occasions such as this should be reconsidered as a, 'basic principle of true ecumenism, and basic civility'.

Related ahadith In his hadith collection, recorded that Abu Sa`id bin Al-Mu`alla had said: 'I was praying when the Prophet 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 Allah! I was praying.' He said, Didn't Allah say, 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, 'I will teach you the greatest Surah in the Qur'an before you leave the Masjid (Mosque).'

He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur'an.' He said, Yes. Al-Hamdu lillahi Rabbil-`Alamin, It is the seven repeated (verses) and the Glorious Qur'an that I was given. — Ahmad ibn Hanbal, Musnad Ahmad ibn Hanbal, and also recorded this hadith. One hadith narrates a story of a who recited al-Fātiḥah as a remedy for a tribal chief who was poisoned.

According to the hadith, Muhammad later asked the companion, 'How did you know that it is a Ruqqayah remedy?' Muhammad al-Bukhari recorded in his collection: Narrated: While we were on one of our journeys, we dismounted at a place where a slave girl came and said, 'The chief of this tribe has been stung by a scorpion and our men are not present; is there anybody among you who can treat him (by reciting something)?' Then one of our men went along with her though we did not think that he knew any such treatment. But he treated the chief by reciting something, and the sick man recovered whereupon he gave him thirty sheep and gave us milk to drink (as a reward).

When he returned, we asked our friend, 'Did you know how to treat with the recitation of something?' He said, 'No, but I treated him only with the recitation of the Mother of the Book al-Fātiḥah.' We said, 'Do not say anything (about it) till we reach or ask the Prophet. So when we reached Medina, we mentioned that to the Prophet (in order to know whether the sheep which we had taken were lawful to take or not). The Prophet said, 'How did he come to know that it al-Fātiḥah could be used for treatment? Distribute your reward and assign for me one share thereof as well.'

— Muslim ibn al-Hajjaj, A similar story is found in Al-Bukhari: 001.012.723 —characteristics of prayer. Muslim ibn al-Hajjaj recorded: reported that while Gabriel was sitting with the Apostle (may peace be upon him) he heard a creaking sound above him. He lifted his head and said: This As a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had-never come down before.

He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fatiha al-Kitab and the concluding verses of Surah al-Baqara. You will never recite a letter from them for which you will not be given (a reward). ^ Maududi, Sayyid Abul Ala.

Lumbard 'Commentary on Sūrat al-Fātiḥah,' The Study Quran. Seyyed Hossein Nasr, Caner Dagli, Maria Dakake, Joseph Lumbard, Muhammad Rustom (San Francisco: Harper One, 2015), p. Tafsir al-Quran al-Karim. ^ Ibn Kathir. Lumbard, 'Introduction to Sūrat al-Fātiḥah,' The Study Quran. Seyyed Hossein Nasr, Caner Dagli, Maria Dakake, Joseph Lumbard, Muhammad Rustom (San Francisco: Harper One, 2015), p. Ahmad, Mirza Bahir Ud-Din (1988).

The Quran with English Translation and Commentary. Islam International Publications Ltd. Joseph E. Lumbard, 'Introduction to 'Sūrat al-Fātiḥah,' The Study Quran, ed. Seyyed Hossein Nasr, Caner Dagli, Maria Dakake, Joseph E. Lumbard, and Muhammad Rustom (San Francisco: Harper One, 2015), p.

Lumbard, 'Introduction toSūrat al-Fātiḥah,' The Study Quran, ed. Seyyed Hossein Nasr, Caner Dagli, Maria Dakake, Joseph Lumbard, Muhammad Rustom (San Francisco: Harper One, 2015), p. State University of New York Press. Leaman, Oliver, ed. (3 December 2009).

Retrieved 25 January 2017. The cathedral church of Saint Peter and Saint Paul, Washington National Cathedral. 21 January 2017.

Retrieved 25 January 2017. (24 January 2017). Retrieved 25 January 2017.

^.,.,.,.,.,.,., External links has original text related to this article.

Surah Al Fatihah (The Opening) - Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an بسم الله الرحمن الرحيم Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an 1. Surah Al Fatihah (The Opening) Name 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. Period of Revelation It is one of the very earliest Revelations to the Holy Prophet. As a matter of fact, we learn from authentic Traditions that it was the first complete Surah which was revealed to Muhammad (Allah's peace be upon him).

Before this, only a few miscellaneous verses were revealed which form parts of `Alaq, Muzzammil, Muddaththir, etc. Theme This Surah is in fact a prayer which Allah has taught to all those who want to make a study of His book. It has been placed at the very beginning of the book to teach this lesson to the reader: if you sincerely want to benefit from the Quran, you should offer this prayer to the Lord of the Universe. This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, Who alone can grant it. Thus Al-Fatihah indirectly teaches that the best thing for a man is to pray for guidance to the straight path, to study the Quran with the mental attitude of a seeker- after-truth and to recognize the fact that the Lord of the Universe is the source of all knowledge. He should, therefore, begin the study of the Quran with a prayer to him for guidance.

From this theme, it becomes clear that the real relation between Al-Fatihah and the Quran is not that of an introduction to a book but that of a prayer and its answer. Al-Fatihah is the prayer from the servant and the Quran is the answer from the Master to his prayer. The servant prays to Allah to show him guidance and the Master places the whole of the Quran before him in answer to his prayer, as if to say, 'This is the Guidance you begged from Me.' 1-3 In the name of Allah, the Compassionate, the Merciful.

Praise is only for Allah, the Lord of the Universe, the All-Compassionate, the All-Merciful, the Master of the Day of Judgment. 4-7 Thee alone we worship and to Thee alone we pray for help. Show us the straight way, the way of those whom Thou hast blessed; who have not incurred Thy wrath, nor gone astray. Islamic culture requires a man to commence everything with the name of Allah. If this is done consciously and sincerely, it will surely produce three good results.

First, it will keep him away from evil, because the very name of Allah will impel him to consider whether he is justified in associating His name with a wrong deed or an evil intention. Secondly, the very mention of the name of Allah will create in him the right attitude of mind and direct him to the right direction. Thirdly,he will receive Allah's help and blessing and will be protected from the temptations of Satan, for Allah turns to a man when he turns to Him.

It has been stated in the Introduction to this Surah that AI-Fatihah is a prayer. It begins with the praise of Allah to Whom it is addressed in order to teach us the right way of making a supplication.

We should not put forward our request bluntly and abruptly without an appropriate introduction. The right way is to acknowledge the excellences and the favors and the high position of the One to Whom we address our prayer. That is why we begin our prayer with the praise of Allah, for He is the perfection of all excellences and.is also our Benefactor. We pay homage to Allah to show that we sincerely acknowledge His excellences and also are grateful to Him for His countless favours.

It should also be noted that not only Praise is for Allah but also Praise is only for Allah. This distinction is very important because it cuts at the root of the worship of any of His creation. As none of them is worthy of praise, none is worthy of worship. No man, no angel, no prophet, no so-called god, no star, no idol, in short. None of His creation inherently possesses any good quality. If one has any, it is given by Allah.

Hence the Creator of these qualities alone deserves devotion, worship, gratitude, and none of His creation. After saying that Allah is Beneficent and Merciful, it has immediately been added that He is the Master of the Day of Judgment, so that the qualities of mercy and kindness might not mislead anyone into forgetting that on that Day He will gather together all human beings from the first to the last and require each and every one to give an account of all of one's acts to Him. A Muslim should, therefore, always keep in view the fact that Allah is not only Merciful, but He is also Just. He has, however, full authority to pardon or punish anyone He pleases, for He has complete power over everything. Therefore we should have full conviction that it lies absolutely in His power to make our end happy or sorrowful.

That is, 'Show us that way which may lead us aright in every walk of life and keep us absolutely free from errors and evil consequences and bring us success in the end.' , This is the request which the servant of Allah makes to Him when he begins the study of the Qur'an.

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He prays to Him to guide him in every walk of life and save him from the labyrinths of doubt and uncertainty, which result from the lack of true knowledge. The servant also requests the Master to show him the right and the straight way of life from among the many by-paths and crooked ways. This is to show that the favored people are not those who go astray and incur the wrath of Allah, though apparently they might be enjoying the transitory good things of life. The really favored people are those who receive blessings on account of their righteous living. From this it also becomes clear that by favors are meant those real and permanent rewards, which result from righteous living and from winning the pleasure of Allah, and not those transitory good things of life which have been enjoyed even by the tyrants and worshipers of mammon and which are being enjoyed even today by all sorts of evildoers who have gone astray from the straight way.