Surah -e- Fatiah

[kchughtai]

Surah fatiah, the opening chapter of the holy Quran is perhaps the most recited surah of the holy book. We have to recite it in all of our prayers. This surah is about praising the Almighty Allah and asking Him to make us follow the right path (path of those who won the bounties of Allah) and keep us away from the path of two groups i.e.,

Group A) Maghdoob-e-Alaihim — one who invoked the wrath of Allah upon them
Group B) Dualeen – one who went astray from the right path

The topic of discussion for this thread revolves around the above mentioned two groups of people. The good group (An-Amta alaihim) may be discussed under a different thread. My questions are :

1. Who are the people mentioned under these categories (Group A and B)?
2. What caused the Group A to bring the wrath of Allah upon them?
3. How is Group B different from Group A as both of them are on the wrong side of the road? and why Group B was not under the wrath of Allah?
4. Any special significance of this prayer(dua) as it is imperative for us to pray several times a day in our prayers and has won the title of ‘oft repeated seven verses’?

[Zalim]

AoA, Brief answer to your query. Hope this might interest you.

The words “maghdoob bi alaihim” and “dualeen” have been used to denote two kinds of dangers.

1. One is that one should ourwardly stick to the tight path but loose the inner spirit, retaining the shell without kernel.
2. The other is that one should lose the path itself and wander away in the wilderness.

It is to these two kinds of danger that the said words refer. The Holy Prpphet [sa] said: “By maghdoob-bi-elaihim are meant Jews, and by dualeen, Christians” [Tirmidhi & Musnad]

These words of the Prophet are full of meaning. Not only do they describe the nature of the two dangers but warns muslims that, if they are not watchful, they may fall a pray to them. They may either lose the spirit of faith just as the jews did, who stuck to the letter of the Law but lost its spirit; or they may lose the path itself just like as th Christians did, who strayed away from the true teachings of Jesus and began to thread a different path altogether.

The Quran speaks of the wrath of God falling ont eh Jews after time [2:62, 2:91, 3:113, 5:61]. It also referes to the drifting away of the Christians from the real teaching of Jesus [5:78]

More details on: http://www.alislam.org/quran/tafseer/guide.htm?region=E1

jk

[kchughtai]

Thanks bro for your reply.

I really liked the way you categorized the two groups.

[QUOTE]

1. One is that one should outwardly stick to the right path but loose the inner spirit, retaining the shell without kernel.
2. The other is that one should lose the path itself and wander away in the wilderness.

[/QUOTE]

but I would like to hear specifically what were the wrongdoings of the jews that invoked wrath of Allah upon them in this world?
anyone else?

[ramesha]

Re: Surah -e- Fatiah

Salaam,

Very nice thread. It is said that Al-Fatiha is the summary of whole Quran. Ironically, I have been studying this chapter from last few days. I will Insha Allah post my learnings here soon once I find time.

[psyah]

Re: Surah -e- Fatiah

Peace kchughtai

Islam is about the middle way.

These two are extremes on either side.

One is as mentioned earlier - zealousness - which is strictness to the literal law and as a result become an oppression to the people.

The other is the lassez faire - zero accountability attitude, bringing men to iconic worship and so on. It is based on too much focus on the inner condition with little regard to what is happening around.

So it has been said that the Jews represent A, Christians B ... such that Tawheed is kept by one but they have bad character, and character is kept by the other but they have a bad understanding of Tawheed.

It can also be said ...

A = Khawarij B = Ultra-Rationalists
A = No huqqoq al'ibad B = No huqooq Allah
A = Too conservative B = Too liberal
A = Shari'ah without tariqah B = Tariqah without shari'ah
A = Ask too many questions B = Don't ask enough
A = Will force others B = Will not drive themselves
A = No mercy B = No dignity

The dichotomies are many ... We should be people on the middle path, which is often hardest.

We must be:

Traditional and use reason
Supporters of both huqqooq
Conservative or liberal based on the time, place and situation
Take both Shari'ah with a sound tariqah
Ask for knowledge not to test the knowledge of
Be more than what we want from others
Be dignified and merciful

[ramesha]

Re: Surah -e- Fatiah

Guide us to the straight path, the path of those upon whom Thou hast bestowed favours, not of those inflicted by Thy wrath, nor of those gone astray.

0 man! surely thou artstriving to thy Lord, a hard striving, until thou art to meet Him (84:6)
...and to Him is the ultimate resort (64:3)
...now surely to Allah do all affairs eventually come (42:53).

There are many such verses, showing that all are proceeding on a prescribed road and that their destination is Allah.

Did I not enjoin on you, 0 children of Adam! that you should not worship the Satan? Surely he is your open enemy. And that you should worship Me; this is the straight path (30:60-61).

So, there is a straight path, and also there is another path. Again He has said:

...then verily I am near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me, that they may walk in the rightway (2:186);

Call upon Me, I will answer you. Verily, those who are arrogant to My worship shall soon enter hell, disgraced (40:60).

Obviously, Allah is near to Ms servants, and the nearer path to Him is that of worship and prayer. Compare it with description of those who do not believe in Him: ...these shall be called to from a far-off place (41:44).

Obviously, the station of unbelievers is far-off place.

There are thus two ways to Allah, a near one - the way of the believers - and a distant one, that of the others. It is the first difference between the ways.

Second difference: Surely (as for) those who reject Our signs and turn away from them haughtily, the doors of heaven shall not be opened for them (7:40).

What is the function of a door? To let authorized people pass through it and bar the entry to unauthorized ones. The verse shows that there isa passage from the lower level to the upper heights.

On the other hand, Allah says: ...and to whomsoever My wrath descends he shall perish indeed (20:81).

The word translated here as "shall perish" literally means "shall fall down." Therefore, there is another passage coming for the upper heights to the lower level.

Also He says: ...and whoever adopts unbelief instead of faith, he indeed has gone astray from (i.e., has lost) the right way (2: 108).

Allah uses the term "polytheism" for "going astray." (Also see: 2:108)

Accordingly, people are divided into three categories: First, those who proceed to the upper heights - those who believe in the signs of Allah and are not arrogant to His worship. Second, those who fall down to the lower levels - they are those upon whom the wrath of Allah has descended. Third, those who have gone astray from the right path; they are lost, wandering hither and thither. The last verse under discussion points to these three categories: "the path of those upon whom Thou hast bestowed favors, not of those inflicted by Thy wrath, nor of those gone astray."

Obviously, "the straight path" is separate from the last two paths. It is the path of the believers who are not arrogant. At the same time, the following verse shows that the straight path itself may be divided in various "traffic lanes", ways or branches: ...Allah will exalt those of you who believe, and those who are given knowledge, in high degrees. (58:11) This statement needs some elaboration:

Every straying is polytheism and vice versa, as may be inferred from the words of Allah: ...and whoever adopts unbelief instead of faith, he indeed has gone astray from the tight way (2:108). The same is the theme of the verse:

Did not I enjoin on you, 0 children of Adam! that you should not worship the Satan? Surely he is your open enemy. And that you should worship Me; this is the straight path. And certainly he has led astray a great multitude from among you (36:60-62).

Likewise, the Qur'an counts polytheism as injustice and vice versa, as may be seen in the words which the Satan shall utter after the judgment will be delivered against him and his followers:

...surely I disbelieved in your associating me with Allah, before; surely it is the unjust that shall have the painful punishment (14:22).

Then it counts injustice as straying: Those who believe and do not mix up their faith with injustice, those are they who shall have the security and they are those who shall be guided aright (6:82).

It should be noted that they shall be guided aright and shall have security against straying or its resulting punishment only if they do not mix their faith with injustice and inequity.

It is clear from looking at these verses together that going astray, polytheism and inequity all have the same effect; all three are adjunct to each other. That is why it is said that each of them is identifiable by the other two. For all practical purposes the three are one and the same, although they may be different in their literal meaning.

The straight path, then, is different from that of those who have gone astray; it is a path which is far away from polytheism and injustice. There can be no straying in this path - neither in hidden ideas and beliefs (for example, the disbelief or the thoughts disapproved by Allah); nor in open actions or omissions (like committing a sin or omitting a good deed). It is the true monotheism in belief and in deeds. And what is there after the truth but error? The above-mentioned verse 6:82, fits on it completely. That verse guarantees -security in the way and promises perfect guidance. The promise is inferred from the fact that the original word translated as "guided aright" is noun-agent, and the grammarians say that such a noun is really made for future. This is one feature of the straight path.

Note: I wanted to write something on my own but due to shortage of time I have not been able to. All the work above is from Tafseer Al Mizan by Allamah Tabatabai.