ٱلْفَاتِحَة ٧
- صِرَٰطَ jalan
- ٱلَّذِينَ orang-orang yang
- أَنۡعَمۡتَ diberi nikmat
- عَلَيۡهِمۡ kepadanya
- غَيۡرِ bukan
- ٱلۡمَغۡضُوبِ orang yang dimurkai
- عَلَيۡهِمۡ kepadanya
- وَلَا dan tidak
- ٱلضَّآلِّينَ orang-orang yang sesat
(yaitu) jalan orang-orang yang telah Engkau beri nikmat kepadanya; bukan (jalan) mereka yang dimurkai, dan bukan (pula jalan) mereka yang sesat.1
Catatan kaki
1 *3) Mereka yang dimurkai, adalah mereka yang sengaja menentang ajaran Islam. Mereka yang sesat adalah mereka yang sengaja mengambil jalan lain selain ajaran Islam.
(Jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka), yaitu melalui petunjuk dan hidayah-Mu. Kemudian diperjelas lagi maknanya oleh ayat berikut: (Bukan (jalan) mereka yang dimurkai) Yang dimaksud adalah orang-orang Yahudi. (Dan bukan pula) dan selain (mereka yang sesat.) Yang dimaksud adalah orang-orang Kristen. Faedah adanya penjelasan tersebut tadi mempunyai pengertian bahwa orang-orang yang mendapat hidayah itu bukanlah orang-orang Yahudi dan bukan pula orang-orang Kristen. Hanya Allahlah Yang Maha Mengetahui dan hanya kepada-Nyalah dikembalikan segala sesuatu. Semoga selawat dan salam-Nya dicurahkan kepada junjungan kita Nabi Muhammad ﷺ beserta keluarga dan para sahabatnya, selawat dan salam yang banyak untuk selamanya. Cukuplah bagi kita Allah sebagai penolong dan Dialah sebaik-baik penolong. Tiada daya dan tiada kekuatan melainkan hanya berkat pertolongan Allah Yang Maha Tinggi lagi Maha Besar.
Tafsir Surat Al-Fatihah: 7
(yaitu) jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka; bukan (jalan) mereka yang dimurkai dan bukan pula (jalan) mereka yang sesat.
Dalam hadits yang lalu disebutkan bahwa apabila seorang hamba mengucapkan,"Tunjukilah kami ke jalan yang lurus" sampai akhir surat maka Allah ﷻ berfirman: “Ini untuk Hamba-Ku dan bagi hamba-Ku apa yang dia minta.” Firman Allah ﷻ yang mengatakan: “Yaitu jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka” (Al-Fatihah: 7) berfungsi menafsirkan makna shirathal mustaqim. Menurut kalangan ahli nahwu menjadi badal dan boleh dianggap sebagai 'athaf bayan.
Orang-orang yang memperoleh anugerah nikmat dari Allah ﷻ adalah mereka yang disebutkan di dalam surat An-Nisa melalui firman-Nya: ”Dan barangsiapa yang taat kepada Allah dan Rasul-Nya, mereka itu akan bersama-sama dengan orang-orang yang dianugerahi nikmat oleh Allah, yaitu para nabi, para shiddiqin, para syuhada, dan orang-orang saleh. Dan mereka itulah teman yang sebaik-baiknya. Itu adalah karunia dari Allah, dan cukuplah Allah Yang Maha Mengetahui” (An-Nisa: 69-70).
Dahhak meriwayatkan dari Ibnu Abbas, bahwa makna firman Allah ﷻ : "(yaitu) jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka" (Al-Fatihah: 7) adalah orang-orang yang telah Engkau berikan nikmat kepada mereka berupa ketaatan kepada-Mu dan beribadah kepada-Mu; mereka adalah para malaikat-Mu, para nabi-Mu, para shiddiqin, para syuhada, dan orang-orang saleh. Perihalnya sama dengan makna yang terkandung di dalam firman lainnya, yaitu: “Dan barangsiapa yang taat kepada Allah dan Rasul-Nya, mereka itu bersama-sama dengan orang-orang yang dianugerahi nikmat oleh Allah, hingga akhir ayat” (An-Nisa: 69).
Abu Ja'far Ar-Razi meriwayatkan dari Ar-Rabi' ibnu Anas sehubungan dengan makna firman-Nya, "(yaitu) jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka" (Al-Fatihah: 7). Makna yang dimaksud adalah para Nabi.
Ibnu Juraij meriwayatkan pula dari Ibnu Abbas, bahwa yang dimaksud dengan ‘mereka’ adalah orang-orang beriman; hal yang sama dikatakan pula oleh Mujahid. Sedangkan menurut Waki', mereka adalah orang-orang muslim. Abdur Rahman ibnu Zaid ibnu Aslam mengatakan, mereka adalah Nabi ﷺ dan orang-orang yang mengikutinya. Tafsir yang dikemukakan oleh Ibnu Abbas tadi mempunyai pengertian yang lebih menyeluruh dan lebih luas.
“Bukan (jalan) mereka yang dimurkai dan bukan pula (jalan) mereka yang sesat” (Al-Fatihah: 7). Menurut jumhur ulama, lafal ghairi dibaca jar berkedudukan sebagai na'at (sifat). Az-Zamakhsyari mengatakan dibaca ghaira secara nasab karena dianggap sebagai hal (keterangan keadaan); ini merupakan bacaan Rasulullah ﷺ dan Khalifah Umar ibnul Khattab. Qiraah ini diriwayatkan oleh Ibnu Katsir. Sedangkan yang berfungsi sebagai zul hal adalah damir yang ada pada lafal 'alaihim, dan sebagai 'amil adalah lafal an'amta.
Makna ayat ‘tunjukilah kami ke jalan yang lurus’ adalah jalan orang-orang yang telah Engkau berikan anugerah nikmat kepada mereka yang telah disebutkan sifat dan ciri khasnya. Mereka adalah ahli hidayah, istiqamah, dan taat kepada Allah serta Rasul-Nya, dengan cara mengerjakan semua yang diperintahkan-Nya dan menjauhi semua yang dilarang-Nya. Bukan jalan orang-orang yang dimurkai. Mereka adalah orang-orang yang telah rusak keinginannya; mereka mengetahui kebenaran, tetapi tetap menyimpang darinya. Bukan pula jalan orang yang sesat; mereka adalah orang-orang yang tidak memiliki ilmu agama, akhirnya mereka bergelimang dalam kesesatan, tanpa mendapatkan hidayah ke jalan yang benar. Pembicaraan dalam ayat ini dikuatkan dengan huruf la untuk menunjukkan bahwa ada dua jalan yang kedua-duanya rusak, yaitu jalan yang ditempuh oleh orang-orang Yahudi dan Nasrani.
Sebagian ulama nahwu ada yang menduga bahwa kata ghairi dalam ayat ini bermakna istisna (pengecualian). Berdasarkan takwil ini berarti istisna bersifat munqati', mengingat mereka dikecualikan dari orang-orang yang beroleh nikmat. Dan mereka bukan termasuk ke dalam golongan orang-orang yang beroleh nikmat. Akan tetapi, apa yang telah kami kemukakan di atas adalah pendapat yang lebih baik karena berdasarkan kepada perkataan seorang penyair, yaitu: “Seakan-akan engkau merupakan salah satu dari unta Bani Aqyasy yang mengeluarkan suara dari kedua kakinya di saat melakukan penyerangan”. Makna yang dimaksud ialah seakan-akan kamu mirip dengan salah seekor unta dari ternak unta milik Bani Aqyasy. Dalam kalimat ini mausuf dibuang karena cukup dimengerti dengan menyebutkan sifatnya. Demikian pula dalam kalimat ghairil magdhubi 'alaihim, makna yang dimaksud adalah ghairi shirathil maghdhubi 'alaihim (bukan pula jalan orang-orang yang dimurkai). Dalam kalimat ini cukup hanya dengan menyebut mudhaf ilaih-nya saja, tanpa mudhaf lagi; pengertian ini telah ditunjukkan melalui konteks kalimat sebelumnya, yaitu firman-Nya: “Tunjukilah kami jalan yang lurus, (yaitu) jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka” (Al-Fatihah: 6-7).
Kemudian Allah ﷻ berfirman: “Bukan (jalan) mereka yang dimurkai” (Al-Fatihah: 7). Di antara mereka ada yang menduga bahwa huruf la dalam firman-Nya, "Waladh dhallina," adalah la zaidah (tambahan). Bentuk kalam selengkapnya menurut hipotesis mereka adalah seperti berikut: "Bukan (jalan) mereka yang dimurkai dan orang-orang yang sesat." Mereka mengatakan demikian berdalilkan perkataan Al-Ajjaj (salah seorang penyair), yaitu: “Dalam sebuah telaga bukan telaga yang kering dia berjalan, sedangkan dia tidak merasakannya.” Makna yang dimaksud ialah bi-ri haurin. Akan tetapi, makna yang shahih adalah seperti yang telah kami sebutkan di atas. Karena itu, Abu Ubaid Al-Qasim ibnu Salam di dalam kitab Fadhail Al-Qur'an meriwayatkan sebuah atsar Abu Mu'awiyah, dari A'masy dari Ibrahim, dari Al-Aswad, dari Umar ibnul Khattab di mana disebutkan bahwa Umar pernah membaca ghairil magdhubi 'alaihim wa ghairidh dhallina. Sanad atsar ini berpredikat shahih.
Demikian pula telah diriwayatkan dari Ubay ibnu Ka'b, bahwa dia membacanya demikian, tetapi dapat diinterpretasikan bahwa bacaan tersebut dilakukan oleh keduanya (Umar dan Ubay) dengan maksud menafsirkannya. Dengan demikian, bacaan ini memperkuat apa yang telah kami katakan yaitu bahwa sesungguhnya huruf la didatangkan hanya untuk menguatkan makna nafi agar tidak ada dugaan yang menyangka bahwa lafal ini di-’athaf-kan kepada alladzina an'amta 'alaihim; juga untuk membedakan kedua jalan tersebut dengan maksud agar masing-masing terpisah jauh satu sama lain.
Karena sesungguhnya jalan yang ditempuh oleh ahli iman mengandung ilmu yang benar dan juga pengamalannya. Sedangkan orang-orang Yahudi telah kehilangan pengamalannya, dan orang-orang Nasrani telah kehilangan ilmunya. Karena itu dikatakan murka menimpa orang-orang Yahudi dan kesesatan menimpa orang-orang Nasrani. Orang yang mengetahui suatu ilmu lalu ia meninggalkannya, yakni tidak mengamalkannya, berarti ia berhak mendapat murka; lain halnya dengan orang yang tidak mempunyai ilmu.
Orang-orang Nasrani di saat mereka mengarah ke suatu tujuan tetapi mereka tidak mendapat petunjuk menuju ke jalannya, mengingat mereka mendatangi sesuatu bukan dari pintunya, yakni tidak mengikuti kebenaran, akhirnya sesatlah mereka. Orang-orang Yahudi dan Nasrani sesat lagi dimurkai. Hanya, yang dikhususkan mendapat murka adalah orang-orang Yahudi, sebagaimana yang disebutkan di dalam firman Allah ﷻ : “yaitu orang-orang yang dikutuki dan dimurkai Allah” (Al-Maidah: 60). Yang dikhususkan mendapat predikat sesat adalah orang-orang Nasrani, sebagaimana yang dinyatakan di dalam firman-Nya: “mereka telah sesat sebelum (kedatangan Muhammad) dan mereka telah menyesatkan kebanyakan (manusia), dan mereka tersesat dari jalan yang lurus” (Al-Maidah: 77). Hal yang sama disebutkan pula oleh banyak hadits dan atsar.
Pengertian ini tampak jelas dan gamblang dalam riwayat yang diketengahkan oleh Imam Ahmad. Dia mengatakan; telah menceritakan kepada kami Muhammad ibnu Ja'far, telah menceritakan kepada kami Syu'bah yang mengatakan bahwa dia mendengar Sammak ibnu Harb menceritakan hadits berikut, bahwa dia mendengar Abbad ibnu Hubaisy menceritakannya dari Adiyy ibnu Hatim. Adiyy ibnu Hatim mengatakan, "Pasukan berkuda Rasulullah ﷺ tiba, lalu mereka mengambil bibiku dan sejumlah orang dari kaumku. Ketika pasukan membawa mereka ke hadapan Rasulullahﷺ , mereka berbaris ber-saf di hadapannya, dan berkatalah bibiku, 'Wahai Rasulullah, pemimpin kami telah jatuh. Dan aku tak beranak lagi, sedangkan aku adalah seorang wanita yang telah lanjut usia, tiada suatu pelayanan pun yang dapat kuberikan. Maka bebaskanlah diriku, semoga Allah membalasmu.' Rasulullah ﷺ bertanya, 'Siapakah pemimpinmu?' Bibiku menjawab, 'Adiyy ibnu Hatim.' Rasulullah ﷺ menjawab, 'Dia orang yang membangkang terhadap Allah dan Rasul-Nya,' lalu beliau membebaskan bibiku. Ketika Rasulullah ﷺ kembali bersama seorang lelaki di sampingnya lalu lelaki itu berkata (kepada bibiku), 'Mintalah unta kendaraan kepadanya,' lalu aku meminta unta kendaraan kepadanya dan ternyata aku diberi." Adiyy ibnu Hatim melanjutkan kisahnya, "Setelah itu bibiku datang kepadaku dan berkata, 'Sesungguhnya aku diperlakukan dengan suatu perlakuan yang tidak pernah dilakukan oleh ayahmu. Sesungguhnya beliau kedatangan seseorang, lalu orang itu memperoleh darinya apa yang dimintanya; dan datang lagi kepadanya orang lain, maka orang itu pun memperoleh darinya apa yang dimintanya'." Adiyy ibnu Hatim melanjutkan kisahnya, "Maka aku datang kepada beliau Rasulullah ﷺ, ternyata di sisi beliau terdapat seorang wanita dan banyak anak, lalu disebutkan bahwa mereka adalah kaum kerabat Nabi ﷺ. Maka aku kini mengetahui bahwa Nabi ﷺ bukanlah seorang raja seperti kaisar, bukan pula seperti Kisra. Kemudian beliau Rasulullah ﷺ bersabda kepadaku, "Wahai Addi, apakah yang mendorongmu hingga kamu membangkang tidak mau mengucapkan, 'Tidak ada Tuhan selain Allah'? Apakah ada Tuhan selain Allah? Apakah yang mendorongmu membangkang tidak mau mengucapkan, 'Allahu Akbar'? Apakah ada sesuatu yang lebih besar daripada Allah ﷻ?" Adiyy ibnu Hatim melanjutkan kisahnya, "Maka aku masuk Islam. Dan kulihat wajah beliau tampak berseri-seri, lalu beliau bersabda, ‘Sesungguhnya orang-orang yang dimurkai itu adalah orang-orang Yahudi, dan orang-orang yang sesat itu adalah orang-orang Nasrani’."
Hadits ini diriwayatkan pula oleh Imam At-Tirmidzi melalui hadits Sammak ibnu Harb, dan ia menilainya hasan gharib. Ia mengatakan, "Kami tidak mengetahui hadits ini kecuali dari Sammak ibnu Harb." Menurut kami, hadits ini telah diriwayatkan pula oleh Hammad ibnu Salamah melalui Sammak, dari Murri ibnu Qatri, dari Addi ibnu Hatim yang menceritakan: Aku bertanya kepada Rasulullah ﷺ mengenai firman-Nya, “Bukan jalan orang-orang yang dimurkai," lalu beliau menjawab, "Mereka adalah orang-orang Yahudi"; dan tentang firman-Nya, “Dan bukan pula jalan orang-orang yang sesat" beliau menjawab, "Orang-orang Nasrani adalah orang-orang yang sesat." Hal yang sama diriwayatkan pula oleh Sufyan ibnu Uyaynah ibnu Ismail ibnu Abu Khalid, dari Asy-Sya'bi, dari ‘Adiyy ibnu Hatim dengan lafal yang sama. Hadits Addi ini diriwayatkan melalui berbagai jalur sanad dan mempunyai banyak lafal (teks), bila dibahas cukup panjang.
Abdur Razzaq mengatakan, telah menceritakan kepada kami Ma'mar, dari Badil Al-Uqaili; telah menceritakan kepadaku Abdullah ibnu Syaqiq, bahwa dia mendapat berita dari orang yang mendengar Rasulullah ﷺ bersabda ketika beliau berada di Wadil Qura seraya menaiki kudanya, lalu ada seorang lelaki dari kalangan Bani Qain bertanya, "Siapakah mereka itu, wahai Rasulullah?" Lalu beliau ﷺ bersabda: "Mereka adalah orang-orang yang dimurkai, seraya menunjukkan isyaratnya kepada orang-orang Yahudi; dan orang-orang yang sesat adalah orang-orang Nasrani." Al-Jariri, Urwah, dan Khalid meriwayatkannya pula melalui Abdullah ibnu Syaqiq, tetapi mereka memursalkannya dan tidak menyebutkan orang yang mendengar dari Nabi ﷺ. Di dalam riwayat Urwah disebut nama Abdullah ibnu Amr.
Ibnu Mardawaih meriwayatkan melalui hadits Ibrahim ibnu Thahman, dari Badil ibnu Maisarah, dari Abdullah ibnu Syaqiq, dari Abu Dzar yang menceritakan: Aku pernah bertanya kepada Rasulullah ﷺ tentang makna al-maghdubi 'alaihim. Beliau menjawab bahwa mereka adalah orang-orang Yahudi. Aku bertanya lagi, "(Siapakah) orang-orang yang sesat?" Beliau menjawab, "Orang-orang Nasrani."
As-Suddi meriwayatkan dari Malik dan dari Abu Saleh, dari Ibnu Abbas, dan dari Murrah Al-Hamadani, dari Ibnu Mas'ud serta dari segolongan orang dari kalangan sahabat Nabi ﷺ. Disebutkan bahwa orang-orang yang dimurkai adalah orang-orang Yahudi, dan orang-orang yang sesat adalah orang-orang Nasrani.
Dahhak dan Ibnu Juraij meriwayatkan dari Ibnu Abbas, bahwa orang-orang yang dimurkai adalah orang-orang Yahudi, sedangkan orang-orang yang sesat adalah orang-orang Nasrani. Hal yang sama dikatakan pula oleh Ar-Rabi' ibnu Anas dan Abdur Rahman ibnu Zaid ibnu Aslam serta lainnya yang tidak hanya seorang.
Ibnu Abu Hatim mengatakan, dia belum pernah mengetahui di kalangan ulama tafsir ada perbedaan pendapat mengenai makna ayat ini. Bukti yang menjadi pegangan pada imam tersebut dalam masalah ‘orang-orang Yahudi adalah mereka yang dimurkai, dan orang-orang Nasrani adalah orang-orang yang sesat’ adalah hadits yang telah lalu dan firman Allah ﷻ yang mengisahkan tentang kaum Bani Israil dalam surat Al-Baqarah, yaitu: “Alangkah buruknya (perbuatan) mereka yang menjual dirinya sendiri dengan mengingkari apa yang telah diturunkan Allah, karena dengki bahwa Allah menurunkan karunia-Nya kepada siapa yang dikehendaki-Nya di antara hamba-hamba-Nya. Karena itu, mereka mendapat murka lagi sesudah (mendapat) murka. Dan untuk orang-orang kafir siksa yang menghinakan” (Al-Baqarah: 90). Di dalam surat Al-Maidah Allah ﷻ berfirman: “Katakanlah (Muhammad), apakah akan aku beritakan kepada kalian tentang orang-orang yang lebih buruk pembalasannya (daripada orang-orang fasik itu) di sisi Allah, yaitu orang-orang yang dikutuki dan dimurkai Allah, di antara mereka yang dijadikan kera dan babi, dan menyembah thagut? Mereka ini lebih buruk tempatnya dan tersesat dari jalan yang lurus” (Al-Maidah: 60). “Telah dilaknati orang-orang kafir dari Bani Israil melalui lisan Daud dan Isa putra Maryam. Itu karena mereka durhaka dan selalu melampaui batas. Mereka satu sama lain tidak saling mencegah perbuatan mungkar yang mereka lakukan. Sesungguhnya amat buruk apa yang mereka kerjakan” (Al-Maidah: 78-79).
Di dalam kitab Sirah (sejarah) disebutkan oleh Zaid ibnu Amr ibnu Nufail, ketika dia bersama segolongan teman-temannya berangkat menuju negeri Syam dalam rangka mencari agama yang hanif (agama Nabi Ibrahim AS). Setelah mereka sampai di negeri Syam, orang-orang Yahudi berkata kepadanya, "Sesungguhnya kamu tidak akan mampu masuk agama kami sebelum kamu mengambil bagianmu dari murka Allah." Maka Amr menjawab, "Aku justru sedang mencari jalan agar terhindar dari murka Allah." Orang-orang Nasrani berkata kepadanya, "Sesungguhnya kamu tidak akan mampu masuk agama kami sebelum kamu mengambil bagianmu dari murka Allah." Maka Amr ibnu Nufail menjawab, "Aku tidak mampu." Amr ibnu Nufail tetap pada fitrahnya dan menjauhi penyembahan kepada berhala dan menjauhi agama kaum musyrik, tidak mau masuk, baik ke dalam agama Yahudi maupun agama Nasrani. Sedangkan teman-temannya masuk agama Nasrani karena mereka menganggap agama Nasrani lebih dekat kepada agama hanif daripada agama Yahudi pada saat itu. Di antara mereka adalah Waraqah ibnu Naufal, hingga dia mendapat petunjuk dari Allah melalui Nabi-Nya, yaitu di saat Allah mengutusnya dan dia beriman kepada wahyu yang diturunkan Allah kepada Nabi-Nya. Semoga Allah melimpahkan ridha kepadanya.
Menurut pendapat yang shahih di kalangan para ulama, dimaafkan melakukan suatu kekurangan karena mengucapkan huruf antara dhad dan dzha, mengingat makhraj keduanya berdekatan. Itu karena dhad makhrajnya mulai dari bagian pinggir lidah dan daerah sekitarnya dari gigi geraham, sedangkan makhraj dzha dimulai dari ujung lidah dan pangkal gusi gigi seri bagian atas. Juga mengingat kedua huruf tersebut termasuk huruf majhurah, huruf rakhawah, dan huruf muthbaqah. Karena itu, dimaafkan bila menggunakan salah satunya sebagai ganti dari yang lain bagi orang yang tidak dapat membedakan di antara keduanya. Adapun hadits yang mengatakan: "Aku adalah orang yang paling fasih dalam mengucapkan huruf dhad", maka hadits ini tidak ada asalnya.
Yaitu jalan orang-orang yang telah Engkau beri nikmat kepadanya, berupa keimanan, hidayah, dan rida-Mu. Mereka itu, seperti dijelaskan dalam Surah an-Nisa' /4: 69, adalah: 1) para nabi yang telah dipilih Allah untuk memperoleh bimbingan sekaligus ditugasi untuk menuntun manusia menuju kebenaran Ilahi; 2) siddiqin, yaitu orang-orang yang selalu benar dan jujur, tidak ternodai oleh kebatilan, tidak pula mengambil sikap yang bertentangan dengan kebenaran; 3) syuhada', yaitu mereka yang bersaksi atas kebenaran dan kebajikan, melalui ucapan dan tindakan mereka, walau harus mengorbankan nyawa sekalipun, atau mereka yang disaksikan kebenaran dan kebajikannya oleh Allah, para malaikat, dan lingkungan mereka; dan 4) salihin, yaitu orang-orang saleh yang tangguh dalam kebajikan dan selalu berusaha mewujudkannya. Jalan yang kami mohon itu bukan jalan mereka yang dimurkai, yang mengetahui kebenaran tetapi tidak mengikuti dan mengamalkannya, bahkan menentangnya, seperti sebagian kelompok Yahudi dan yang mengikuti jalan mereka, dan bukan pula jalan mereka yang sesat dari jalan kebenaran dan kebaikan, seperti sebagian kelompok Nasrani dan yang sejalan dengan mereka, sebab mereka enggan beriman dan mengikuti petunjuk-Mu.
Setelah Allah ﷻ mengajarkan kepada hamba-Nya untuk memohon agar selalu dibimbing-Nya menuju jalan yang lurus dan benar, pada ayat ini Allah menerangkan apa jalan yang lurus itu. Sebelum Al-Qur’an diturunkan, Allah telah menurunkan kitab-kitab suci-Nya yang lain, dan sebelum Nabi Muhammad diutus, Allah telah mengutus rasul-rasul, karena sebelum umat yang sekarang ini telah banyak umat terdahulu.
Di antara umat-umat yang terdahulu itu terdapat nabi-nabi, ṣiddīqīn yang membenarkan rasul-rasul dengan jujur dan patuh, syuhadā’ yang telah mengorbankan jiwa dan harta untuk kemuliaan agama Allah, dan orang-orang saleh yang telah membuat kebajikan dan menjauhi larangan Allah.
Mereka itulah orang-orang yang telah diberi nikmat oleh Allah, dan kita diajari agar memohon kepada-Nya, agar diberi-Nya taufik dan bimbingan sebagaimana Dia telah memberi taufik dan membimbing mereka. Artinya sebagaimana mereka telah berbahagia dalam aqā’id, dalam menjalankan hukum-hukum dan peraturan-peraturan agama, serta telah mempunyai akhlak dan budi pekerti yang mulia, maka demikian pula kita hendaknya. Dengan perkataan lain, Allah menyuruh kita agar mengambil contoh dan teladan kepada mereka yang terdahulu.
Timbul pertanyaan: mengapa Allah menyuruh kita mengikuti jalan mereka yang terdahulu itu, padahal dalam agama kita ada pelajaran-pelajaran, hukum dan petunjuk-petunjuk yang tak ada pada mereka. Jawabnya: sebetulnya agama Allah itu adalah satu. Kendatipun ada perbedaannya, tetapi perbedaan itu pada bagian-bagiannya, sedang pokok-pokoknya serupa, sebagaimana telah disebutkan.
Sebagaimana halnya dalam umat-umat yang terdahulu itu terdapat orang-orang yang diberi nikmat oleh Allah, juga terdapat di antara mereka orang yang dimurkai Allah dan orang yang sesat. Orang yang dimurkai Allah itu mereka yang tak mau menerima seruan Allah yang disampaikan oleh rasul-rasul, karena berlainan dengan kebiasaan mereka, atau karena tidak sesuai dengan hawa nafsu mereka, kendatipun telah jelas bahwa yang dibawa oleh rasul-rasul itu adalah benar. Termasuk juga ke dalam golongan ini, mereka yang mulanya telah menerima apa yang disampaikan oleh rasul-rasul, tetapi kemudian karena suatu sebab mereka membelok, dan membelakangi pelajaran yang dibawa oleh rasul-rasul itu.
Di dalam sejarah banyak ditemukan orang yang dimurkai Allah, sejak di dunia mereka telah diazab Allah, sebagai balasan yang setimpal bagi keingkaran dan sifat angkara murka mereka. Umpamanya kaum ‘Ād dan Ṡamud yang telah dibinasakan oleh Allah. Sampai sekarang masih ada bekas-bekas peninggalan mereka di Jazirah (semenanjung) Arab. Begitu juga Fir‘aun dan kaumnya yang telah dibinasakan Allah di Laut Merah. Mumi Fir‘aun sampai sekarang masih tersimpan di museum di Mesir.
Orang-orang yang sesat ialah mereka yang tidak betul kepercayaannya, atau tidak betul pekerjaan dan amal ibadahnya serta rusak budi pekertinya. Bila akidah seseorang tidak betul, atau pekerjaan dan amal ibadahnya salah, dan akhlaknya telah rusak, akan celakalah dia, dan kalau suatu bangsa berada pada situasi seperti itu akan jatuhlah bangsa itu.
Maka dengan ayat ini Allah mengajari hamba-Nya untuk memohon kepada-Nya agar terjauh dari kemurkaan-Nya, dan terhindar dari kesesatan. Di dalamnya juga tersimpul perintah Allah agar manusia mengambil pelajaran dari sejarah bangsa-bangsa yang terdahulu. Alangkah banyaknya dalam sejarah kejadian-kejadian yang dapat dijadikan iktibar dan pelajaran. Di dalam Al-Qur’an banyak ayat yang berkenaan dengan kisah umat dan bangsa-bangsa yang dahulu. Memang tak ada sesuatu yang lebih besar pengaruhnya kepada jiwa manusia daripada contoh-contoh orang dan perbandingan-perbandingan yang terdapat dalam kisah-kisah dan sejarah.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Tafsir Surat Al-Fatihah: 7
“Jalan orang-orang yang telah Engkau karuniai nikmat atas mereka."
(pangkal ayat 7)
Kita telah mendengar berita bahwa terdahulu dari kita, Allah pernah mengaruniakan nikmat-Nya kepada orang-orang yang telah menempuh jalan yang lurus itu. Karena itu, kita mohon kepada Allah agar kepada kita di-tunjukkan pula jalan itu. Telah ada nabi-nabi dan rasul-rasul yang diutus Allah, dan telah ada pula orang-orang yang menjadi syahid dan telah ada pula orang-orang yang shalih; semuanya dikaruniai bahagia oleh Allah karena menempah jalan itu. Bekasnya kita rasakan dari zaman ke zaman. Oleh sebab itu, kita mohonkan pulalah agar kepada kita diberikan pula petunjuk supaya kita menempuh jalan itu dengan selamat.
Inilah yang kita mohonkan dengan isti'anah kepada Allah, dengan berpedoman kepada Al-Qur'an. Kita mohonkan, tunjuki kiranya kami mana yang benar karena yang benar hanya satu, tidak berbilang. Metode atas rencana yang benar di dalam menegakkan akhlak, budi bahasa, pergaulan hidup, filsafat, iqtishad (perekonomian), ijtima' (kemasyarakatan), siasah (politik), dan sebagainya. Sebab, jalan di atas dunia ini terlalu banyak simpang siurnya, jangan sampai kita menjadi “datuk segala iya" atau sebagai pucuk aru yang mudah dicondongkan angin ke mana ia berkisar. Minta ditunjuki jalan tengah yang lurus yang tidak menghabiskan tenaga dengan percuma, “arang habis, besi binasa".
Kami memohon, pimpin kiranya kami ke jalan itu, jalan bahagia yang pernah ditempuh oleh manusia-manusia yang Engkau cintai dan mencintai Engkau, yang menegakkan jalan terang di dunia ini.
“Bukan jalan mereka yang dimurkai atasnya."
Siapakah yang dimurkai Allah? Ialah orang yang telah diberi kepadanya petunjuk, telah diutus kepadanya rasul-rasul telah diturunkan kepadanya kitab-kitab wahyu, tetapi dia masih saja memperturutkan hawa nafsunya. Telah ditegur berkali-kali, tetapi teguran itu, tidak juga dipedulikannya. Dia merasa lebih pintar dari Allah, rasul-rasul dicemoohkannya, petunjuk Allah diletakkannya ke samping, per-dayaan setan diperturutkannya.
“Dan bukan jalan mereka yang sesat."
(ujung ayat 7)
Adapun orang yang sesat ialah orang yang berani-berani saja membuat jalan sendiri di luar yang digariskan Allah. Tidak mengenal kebenaran atau tidak dikenalnya menurut maksudnya yang sebenarnya.
Sayyid Rasyid Ridha di dalam al-Manar-nya menguraikan penafsiran gurunya Syekh Muhammad Abduh tentang orang yang tersesat, terbagi atas empat tingkat.
Pertama-. Orang yang tidak sampai kepadanya dakwah atau dakwah sampai, tetapi hanya didapat dengan pancaindra dan akal, tidak ada tuntunan agama. Meskipun di dalam soal-soal keduniaan mungkin mereka tidak sesat, mereka pasti sesat dalam mencari kelepasan jiwa dan kebahagiaannya di akhirat. Siapa yang tidak menikmati agama tidaklah dia akan merasakan nikmat dari kedua kehidupan itu. Akan berjumpalah bekas kekacauan dan ke-goncangan dalam kepercayaannya sehari-hari, diikuti oleh macam-macam bahaya dan krisis yang tidak dapat diatasi. Yang demikian adalah sunnatuliah dalam alam ini, yang tidak didapat jalan lain untuk mengelakkannya. Adapun nasib mereka di akhirat kelak, nyatalah bahwa kedudukan mereka tidak sama dengan orang yang beroleh hidayah dan petunjuk. Mungkin juga diberi maaf oleh Allah karena Dia berbuat sekehendak-Nya.
Kedua:. Orang yang sampai kepada mereka dakwah, atas jalan yang dapat membangun minat pikiran; mereka pun telah mulai tertarik oleh dakwah itu, tetapi sebelum sampai menjadi keimanannya, dia pun mati.
Bagian ini terdapat pada orang-orang seorang dalam satu-satu bangsa, tidak umum, sehingga tidak ada kesan kepada masyarakat banyak. Adapun nasib orang-orang seperti ini kelak, menurut pendapat ulama-ulama Madzhab Asy'ari, diharapkan juga moga-moga mereka mendapat rahmat belas kasihan Tuhan. Abui Hasan Asy'ari sendiri berpendapat demikian. Akan tetapi, menurut pendapat jumhur (golongan terbesar) ulama, tidaklah diragukan bahwa persoalan mereka lebih ringan daripada persoalan orang yang mengingkari sama sekali, yakni orang yang tidak percaya akan nikmat akal dan yang lebih senang dalam kejahilan.
Ketiga:. Orang yang sampai kepada mereka dakwah. Dan, mereka akui dakwah itu, tetapi tidak mereka pergunakan akal buat berpikir dan menyelidiki dari pokoknya, mereka berpegang teguh juga pada hawa nafsu atau kebiasaan lama, atau menambah-nambah. Inilah tukang-tukang bid'ah tentang aqidah, inilah orang yang iktikadnya telah jauh menyeleweng dari Al-Qur'an dan dari teladan yang ditinggalkan salaf. Inilah yang membawa per-pecahan umat.
Keempat: Orang yang sesat dalam beramal atau memutarbalikkan hukum dari maksud yang sebenarnya. Seumpama orang yang menghela supaya jangan sampai dia mengeluarkan zakat. Setelah dekat habis tahun, di-pindahkannya pemilikan harta itu kepada orang lain, misalnya kepada anaknya. Dan, setelah lepas masa membayar zakat itu, dengan persetujuan berdua, anak itu menyerahkan pula kembali kepadanya. Dengan demikian, dia merasa bangga karena merasa telah berhasil mempermainkan Allah, disangkanya Allah bodoh!
"The Meaning of Guidance mentioned in the Surah
اهدِنَــــا الصِّرَاطَ المُستَقِيم
Guide us to the straight path.
The guidance mentioned in the Surah implies being directed and guided to success.
Allah said,
اهدِنَــــا الصِّرَاطَ المُستَقِيم
(Guide us to the straight path),
meaning guide, direct, lead and grant us the correct guidance.
Also,
وَهَدَيْنَـهُ النَّجْدَينِ
And shown him the two ways (good and evil), (90:10),
means, `We explained to him the paths of good and evil.'
Also, Allah said,
اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ
He (Allah) chose him (as an intimate friend) and guided him to a straight path, (16:121)
and,
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
And lead them on to the way of flaming Fire (Hell). (37:23)
Similarly, Allah said,
وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ
And verily, you (O Muhammad) are indeed guiding (mankind) to the straight path. (42:52)
and,
الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا
All praise and thanks be to Allah, Who has guided us to this. (7:43)
meaning, guided us and directed us and qualified us for this end - Paradise.
The Meaning of As-Sirat Al-Mustaqim, the Straight Path
As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Jafar At-Tabari said,
""The Ummah agreed that Sirat Al-Mustaqim, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem,
`The Leader of the faithful is on a path that will remain straight even though the other paths are crooked.""
At-Tabari also stated that, ""There are many evidences to this fact.""
At-Tabari then proceeded,
""The Arabs use the term, Sirat in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked.
The straight path mentioned in the Qur'an refers to Islam.""
Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet said,
ضَرَبَ اللهُ مَثَلً
صِرَاطًا مُسْتَقِيمًا وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ وَعَلَى الاَْبْوَابِ سُتُورٌ مُرْخَاةٌ وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ
يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَاا تَعْوَجُّوا
وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ فَإِذَا أَرَادَ الاِْنْسَانُ أَنْ يَفْتَحَ شَيْيًا مِنْ تِلْكَ الاَْبْوَابِ
قَالَ وَيْحَكَ لَاا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ
فَالصِّرَاطُ الاْاِسْلَامُ
وَالسُّورَانِ حُدُودُ اللهِ وَالاْاَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ
وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ
Allah has set an example:
a Sirat (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds,
'O people! Stay on the path and do not deviate from it.'
Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors,
'Woe unto you! Do not open it, for if you open it you will pass through.'
- The straight path is Islam,
- the two walls are Allah's set limits,
- while the doors resemble what Allah has prohibited.
- The caller on the gate of the Sirat is the Book of Allah,
- while the caller above the Sirat is Allah's admonishment in the heart of every Muslim.
The Faithful ask for and abide by Guidance
If someone asks,
""Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance?""
The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success.
Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night.
Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ
O you who believe!
Believe in Allah, and His Messenger (Muhammad), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him). (4:16)
Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith.
Also, Allah commanded His believing servants to proclaim,
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
Our Lord!
Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. (3:8)
Hence,
اهدِنَــــا الصِّرَاطَ المُستَقِيم
(Guide us to the straight way) means,
""Make us firm on the path of guidance and do not allow us to deviate from it.""
Allah then guides,
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ
The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray.
We mentioned the Hadith in which the servant proclaims,
اهدِنَــــا الصِّرَاطَ المُستَقِيم
(Guide us to the straight way) and Allah says,
""This is for My servant, and My servant shall acquire what he asks for.""
Allah's statement;
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ
The way of those upon whom You have bestowed Your grace, defines the path.
`Those upon whom Allah has bestowed His grace' are those mentioned in Surat An-Nisa' (chapter 4), when Allah said,
وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـيِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّـلِحِينَ وَحَسُنَ أُولَـيِكَ رَفِيقاً
ذلِكَ الْفَضْلُ مِنَ اللَّهِ وَكَفَى بِاللَّهِ عَلِيماً
And whoever obeys Allah and the Messenger (Muhammad), then they will be in the company of those on whom Allah has bestowed His grace, the Prophets, the Siddiqin (the truly faithful), the martyrs, and the righteous. And how excellent these companions are!
Such is the bounty from Allah, and Allah is sufficient to know. (4:69-70)
Allah's statement,
...
غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ
Not (the way) of those who earned Your anger, nor of those who went astray, meaning:
guide us to the straight path, the path of those upon whom you have bestowed Your grace, that is, the people of guidance, sincerity and obedience to Allah and His Messengers. They are the people who adhere to Allah's commandments and refrain from committing what He has prohibited. But, help us to avoid the path of those whom Allah is angry with, whose intentions are corrupt, who know the truth, yet deviate from it.
Also, help us avoid the path of those who were led astray, who lost the true knowledge and, as a result, are wandering in misguidance, unable to find the correct path.
Allah asserted that the two paths He described here are both misguided when He repeated the negation `not'. These two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why `anger' descended upon the Jews, while being described as `led astray' is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources.
This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews. Allah said about the Jews,
مَن لَّعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ
Those (Jews) who incurred the curse of Allah and His wrath. (5:60)
The attribute that the Christians deserve most is that of being led astray, just as Allah said about them,
قَدْ ضَلُّواْ مِن قَبْلُ وَأَضَلُّواْ كَثِيراً وَضَلُّواْ عَن سَوَاءِ السَّبِيلِ
Who went astray before and who misled many, and strayed (themselves) from the right path, (5:77)
There are several Hadiths and reports from the Salaf on this subject.
Imam Ahmad recorded that Adi bin Hatim said,
""The horsemen of the Messenger of Allah seized my paternal aunt and some other people. When they brought them to the Messenger of Allah , they were made to stand in line before him. My aunt said,
`O Messenger of Allah! The supporter is far away, the offspring have stopped coming and I am an old woman, unable to serve. Grant me your favor, may Allah grant you His favor.'
He said, `Who is your supporter'
She said, `Adi bin Hatim.'
He said, `The one who ran away from Allah and His Messenger'
She said, `So,
the Prophet freed me.'
When the Prophet came back, there was a man next to him, I think that he was `Ali, who said to her, `Ask him for a means of transportation.'
She asked the Prophet , and he ordered that she be given an animal.
Adi then said,
""Later on, she came to me and said,
`He (Muhammad) has done a favor that your father (who was a generous man) would never have done. So and-so person came to him and he granted him his favor, and so-and-so came to him and he granted him his favor.'
So I went to the Prophet and found that some women and children were gathering with him, so close that I knew that he was not a king like Kisra (King of Persia) or Caesar.
He said,
`O `Adi! What made you run away, so that La ilaha illallah is not proclaimed?
Is there a deity worthy of worship except Allah What made you run away, so that Allahu Akbar (Allah is the Greater) is not proclaimed?
Is there anything Greater than Allah?'
I proclaimed my Islam and I ﷺ his face radiate with pleasure and he said:
إِنَّ الْمَغْضُوبَ عَلَيْهِمُ الْيَهُودُ وَ إِنَّ الضَّالِينَ النَّصَارَى
Those who have earned the anger are the Jews and those who are led astray are the Christians.""
This Hadith was also collected by At-Tirmidhi who said that it is Hasan Gharib.
Also, when Zayd bin `Amr bin Nufayl went with some of his friends - before Islam - to Ash-Sham seeking the true religion, the Jews said to him,
""You will not become a Jew unless you carry a share of the anger of Allah that we have earned.""
He said, ""I am seeking to escape Allah's anger.""
Also, the Christians said to him,
""If you become one of us you will carry a share in Allah's discontent.""
He said, ""I cannot bear it.""
So he remained in his pure nature and avoided worshipping the idols and the polytheistic practices. He became neither a Jew, nor Christian. As for his companions, they became Christians because they found it more pure than Judaism. Waraqah bin Nawfal was among these people until Allah guided him by the hand of His Prophet, when he was sent as Prophet, and Waraqah believed in the revelation that was sent to the Prophet may Allah be pleased with him.
The Summary of Al-Fatihah
The honorable Surah Al-Fatihah contains seven Ayat including the praise and thanks of Allah, glorifying Him and praising Him by mentioning His most Beautiful Names and most high Attributes.
It also mentions the Hereafter, which is the Day of Resurrection, and directs Allah's servants to ask of Him, invoking Him and declaring that all power and strength comes from Him.
It also calls to the sincerity of the worship of Allah alone, singling Him out in His divinity, believing in His perfection, being free from the need of any partners, having no rivals nor equals.
Al-Fatihah directs the believers to invoke Allah to guide them to the straight path, which is the true religion, and to help them remain on that path in this life, and to pass over the actual Sirat (bridge over hell that everyone must pass over) on the Day of Judgment. On that Day, the believers will be directed to the gardens of comfort in the company of the Prophets, the truthful ones, the martyrs and the righteous.
Al-Fatihah also encourages performing good deeds, so that the believers will be in the company of the good-doers on the Day of Resurrection. The Surah also warns against following the paths of misguidance, so that one does not end up being gathered with those who indulge in sin, on the Day of Resurrection, including those who have earned the anger and those who were led astray.
The Bounties are because of Allah, not the Deviations
Allah said,
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ
The way of those upon whom you have bestowed Your grace, when He mentioned His favor.
On mentioning anger, Allah said,
...
غَيرِ المَغضُوبِ عَلَيهِمْ
Not (that) of those who earned Your anger, without mentioning the subject, although it is He Who has sent down the anger on them, just as Allah stated in another Ayah,
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْاْ قَوْماً غَضِبَ اللَّهُ عَلَيْهِم
Have you (O Muhammad) not seen those (hypocrites) who take as friends a people upon whom is the wrath of Allah (i.e. Jews). (58:14)
Also, Allah relates the misguidance of those who indulged in it, although they were justly misguided according to Allah's appointed destiny. For instance, Allah said,
مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path). (18:17)
and,
مَن يُضْلِلِ اللَّهُ فَلَ هَادِيَ لَهُ وَيَذَرُهُمْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ
Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgression. (7:186)
These and several other Ayat testify to the fact that Allah alone is the One Who guides and misguides, contrary to the belief of the Qadariyyah sect, who claimed that the servants choose and create their own destiny. They rely on some unclear Ayat avoiding what is clear and contradicts their desires. Theirs, is the method of the people who follow their lust, desire and wickedness. An authentic Hadith narrated,
إِذَا رَأَيْتُمُ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُوليِكَ الَّذِينَ سَمَّى اللهُ فَاحْذَرُوهُمْ
When you see those who follow what is not so clear in it (the Qur'an), then they are those whom Allah has mentioned (refer to 3:7). Hence, avoid them.
The Prophet was referring to Allah's statement,
فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ ابْتِغَأءَ الْفِتْنَةِ وَابْتِغَأءَ تَأْوِيلِهِ
So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings. (3:7)
Verily, no innovator in the religion could ever rely on any authentic evidence in the Qur'an that testifies to his innovation. The Qur'an came to distinguish between truth and falsehood, and guidance and misguidance. The Qur'an does not contain any discrepancies or contradictions, because it is a revelation from the Most Wise, Worthy of all praise.
Saying Amin
It is recommended to say Amin after finishing the recitation of Al-Fatihah.
Amin means, ""O Allah! Accept our invocation.""
The evidence that saying Amin is recommended is contained in what Imams Ahmad, Abu Dawud and At-Tirmidhi recorded, that Wa'il bin Hujr said,
""I heard the Messenger of Allah recite,
غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ
(Not (that) of those who earned Your anger, nor of those who went astray), and he said `Amin' extending it with his voice.""
Abu Dawud's narration added,
""Raising his voice with it.""
At-Tirmidhi then commented that this Hadith is Hasan and was also narrated from Ali and Ibn Mas`ud.
Also, Abu Hurayrah narrated that
whenever the Messenger of Allah would recite,
غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ
(Not (the way) of those who earned Your anger, nor of those who went astray), He would say Amin until those who were behind him in the first line could hear him.
Abu Dawud and Ibn Majah recorded this Hadith with the addition,
""Then the Masjid would shake because of (those behind the Prophet) reciting Amin.""
Also, Ad-Daraqutni recorded this Hadith and commented that it is Hasan.
Further, Bilal narrated that he said, ""O Messenger of Allah! Do not finish saying Amin before I can join you.""
This was recorded by Abu Dawud.
In addition, Abu Nasr Al-Qushayri narrated that Al-Hasan and Jafar As-Sadiq stressed the `m' in Amin.
Saying Amin is recommended for those who are not praying (when reciting Al-Fatihah) and is strongly recommended for those who are praying, whether alone or behind the Imam.
The Two Sahihs recorded that the Messenger of Allah said,
إِذَا أَمَّنَ الاِْمَامُ فَأَمِّنُوا فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَيِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
When the Imam says, 'Amin', then say, 'Amin', because whoever says, Amin' with the angels, his previous sins will be forgiven.
Muslim recorded that the Messenger of Allah said,
إِذَا قَالَ أَحَدُكُمْ فِي الصَّلَةِ امِينَ وَالْمَلَيِكَةُ فِي السَّمَاءِ امِينَ فَوَافَقَتْ إِحْدَاهُمَا الاُْخْرَى غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
When any of you says in the prayer, 'Amin` and the angels in heaven say, `Amin', in unison, his previous sins will be forgiven.
It was said that the Hadith talks about both the angels and the Muslims saying Amin` at the same time. The Hadith also refers to when the Amins said by the angels and the Muslims are equally sincere (thus bringing about forgiveness).
Further, it is recorded in Sahih Muslim that Abu Musa related to the Prophet that he said,
إِذَا قَالَ يَعنِي الاِْمَامَ وَلَا الضَّالِّينَ فَقُولُوا امِينَ يُجِبْكُمُ اللهُ
When the Imam says, `Walad-dallin', say, `Amin' and Allah will answer your invocation.
In addition, At-Tirmidhi said that `Amin' means,
""Do not disappoint our hope"",
while the majority of scholars said that it means.
""Answer our invocation.""
Also, in his Musnad, Imam Ahmad recorded that A'ishah said that when the Jews were mentioned to him, the Messenger of Allah said,
إِنَّهُم لَنْ يَحْسُدُونَا عَلَى شَيْءٍ كَمَا يَحْسُدُونَا عَلَى الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الاِْمَامِ امِينَ
- They will not envy us for anything more than they envy us for Friday which we have been guided to, while they were led astray from it,
- and for the Qiblah which we were guided to, while they were led astray from it,
- and for our saying `Amin' behind the Imam.
Also, Ibn Majah recorded this Hadith with the wording,
مَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ وَالتَّأْمِينِ
The Jews have never envied you more than for your saying the Salam (Islamic greeting) and for saying Amin.
This is the end of the Tafsir of Surah At-Fatihah, and all praise and thanks are due to Allah."
the path of those whom You have favoured, with guidance (from alladheena together with its relative clause is substituted by [ghayri l-maghdoobi 'alayhim]) not [the path] of those against whom there is wrath, namely, the Jews, and nor of those who are astray, namely, the Christians. The subtle meaning implied by this substitution is that the guided ones are neither the Jews nor the Christians. But God knows best what is right, and to Him is the Return and the [final] Resort. May God bless our master Muhammad may peace and salutation be upon him, his Family and Companions and grant them everlasting peace. Sufficient is God for us; an excellent Guardian is He. There is no power and no strength save in God, the High, the Tremendous.
Which 'path' is 'straight'?
Now, to come to the meaning of the 'straight path', it is the path which has no turns and twists. The term signifies the particular way of Faith which equally avoids the two extremes of excess and deficiency. One who follows the straight path would, in matters of doctrine and practice both, neither go beyond the limits nor fall short of them.
The last two verses of the Surah Al-Fatihah define and identify that 'straight path', something man has been prompted to pray for immediately earlier. The verse says: (The path of those on whom You have bestowed Your grace). As to who these people are, another verse of the Holy Qur'an gives us details in the following words:
“Those whom Allah has blessed, namely, the prophets, the Siddiqin, the Shuhada', and the righteous.” (4:69)
These are the four categories of those who find favour with Allah. Among them all, the prophets are the greatest. The Siddiqin (the constantly true) are those who acquire spiritual perfection, and thus -- attain the highest rank among the followers of a prophet. In common parlance, they are called Men of Allah, or saints.' The Shuhada (martyrs) are those who sacrifice even their lives for the sake of their faith (or, who bear witness to the truth, as the word admits of both meanings). The righteous (the Salihin) are those who follow the Shariah completely, not only in the matter of obligations (Wajibat) but also with regard to commendable (mustahabb) actions. In everyday language they are called the pious or the virtuous or the good.
This verse, then, determines the straight path in a positive manner, identifying it with the path followed by men of these four categories. The next verse, by a process of elimination, does the same in a negative manner by saying
“Not of those who have incurred your wrath, nor of those who have gone astray.”
Those who have incurred Allah's wrath are the people, who inspite of being quite familiar with the commandments of Allah willfully go against them out of a calculated perversity or in the service of their desires, or, in other words, who are deficient in obeying divine injunctions. This, for example, was the general condition of the Jews who were ready to sacrifice their religion for the sake of a petty worldly gain, and used to insult and sometimes even to kill their prophets.
As for (those who go astray), they are the people who, out of ignorance or lack of thought, go beyond the limits appointed by Allah, and indulge in excess and exaggeration in religious matters. This, for example, has generally been the error of the Christians who exceeded the limits in their reverence for a prophet and turned him into a god. On the one hand, there is the rebelliousness of the Jews who not only refused to listen to the prophets of Allah but went on to kill them; on the other hand, there is the excessive zeal of the Christians who deified a prophet.
Thus, the essential meaning of the verse is that, in praying for the straight path, we do not ask for the path of those who are the slaves of their desires, perverse in thought and action, and deficient in performing their religious obligations, nor the path of those who are ignorant or unmindful or misled, and indulge in excess and exaggeration in religious matters, but wish for a path between these two extremes, which inclines neither towards excess nor towards deficiency, and which is as free of the promptings of desires as of doubts and confusions and of erroneous beliefs.
In short, the prayer for the straight path is the essence of the Surah Al-Fatihah. Since knowing and following the straight path is the real knowledge and the real achievement in this mortal world, a mistake in picking it up right takes peoples and nations to ruins; otherwise, there are even non-Muslims who claim to be seeking God and undertake stupendous labours to attain this end. The Holy Al-Qur'an has, therefore, defined the straight path so explicitly from a positive as well as eliminative point of view.
The Key to the Straight Path
But, before we proceed, there is another problem to be considered, the answer to which would open the door to a new and more comprehensive understanding. It would seem that in order to define the straight path it should have been sufficient to call it 'the path of the Prophet (peace be upon him) or 'the path of the Qur'an', which should also have been more succinct and more explicit, for the whole of the Holy Qur'an is really an explanation of the straight path, and the teachings of the Holy Prophet (peace be upon him), an elaboration. But, setting aside the succinct and explicit form of expression, the Holy Qur'an has taken up two verses of this short Surah for defining and delimiting the straight path positively and negatively, and has thus indicated that if one wishes to follow the straight path, one should seek such and such men 'those on whom Allah has bestowed His grace...', and adopt their way. Here, the Holy Al-Qur'an does not ask us to follow the 'path of the Qur'an', for a book alone is not sufficient for the grooming of man; nor does it ask us to follow 'the path of the prophet', for the Holy Prophet was not to be in this world for ever, and no other prophet was to come after him. So, in enumerating those whose teaching and example can help us attain the straight path, the Holy Al-Qur'an has, besides the prophets (peace be upon him), included those too, who will always be found living amongst us till the last day of the world -- namely, the Siddiqin, the Shuhada, and the righteous.
For the purpose of indicating the manner in which one can find the straight path, the Holy Qur'an has thus referred not to a book but to certain men. According to a hadith, when the Holy Prophet informed his Companions that, like earlier communities, his 'Ummah' too would be divided into seventy or seventy-two sects, and that only one among them would be on the right path, they wanted to know as to which group it would be. The answer he gave also leads on to certain men of Allah, for he said: “That which follows my way and the way of my Companions”. All this comes to mean that written books or oral traditions alone cannot teach, train and discipline man; for this, one has to be with knowing men, and learning from them. In yet other words, the real teacher and groomer of man has to be another man; a book cannot take that place all by itself. How curtly this was pointed out by Akbar, the famous Urdu poet-humorist, who said:
کورس تو لفظ ہی سکھاتے ہیں
آدمی، آدمی بناتے ہیں
which, in English, comes close to saying: "Courses teach words. But, men train men." This truth holds good even for spheres of everyday life.
No one has ever become a doctor, or an engineer, or even a cook or a tailor merely by reading a book. Similarly, studying the Holy Qur'an and the Hadith on one's own cannot by itself be sufficient for the moral-spiritual education and training of a man; such a study must be carried on under the guidance of a specialist or a genuine scholar before it can be useful. It is common observation that many people today, though otherwise educated, cherish the erroneous notion that one can acquire a masterly knowledge of the Holy Qur'an and Hadith merely by reading a translation or at best a commentary. But the error of such an enterprise is self-evident. Had a book in itself been sufficient for the guidance of men, there was no need for the prophets to be sent. But, Allah in sending us His Book, has also sent His Prophet to serve as a teacher and guide. In defining the straight path too, He has also enumerated those of His servants who find special favor with Him -- all of which argues that, in trying to understand the Book of Allah and to act upon it, one cannot solely rely on one's own study and judgment, but must turn to someone who knows.
The conclusion
Two things are necessary for the physical and spiritual well-being and success of man -- the Book of Allah which contains guidance for every sphere of human life, and the Men of Allah who help in making this guidance effective. The way to profit from the Men of Allah is to assess them according to the well-known principles of the Book of Allah. Those who do not conform to these principles should just not be regarded as Men of Allah. But, when one has found Men of Allah, in the real sense, one should seek their guidance in order to understand the meaning of the Book of Allah and act upon it.
Why the Schism?
As to the sectarian differences on this point, we may remark that there are two kinds of deviations in this respect. Some people elected to follow the Book of Allah alone, ignored the Men of Allah totally and gave no value to their teachings and explanations. Conversely, others adopted the Men of Allah as the only criterion of truth and became indifferent to the Book of Allah. Both these ways lead to fatal error.
Injunctions and related considerations
To recapitulate, the Surah Al-Fatihah begins with the praise of Allah. Then comes an affirmation on the part of man that he worships Allah alone, and turns to him alone in the hour of need. That is, so to say, the oath of allegiance man offers to his Lord and Master. Finally, there is a prayer which covers all possible human needs and goals. Beside these, there are some related secondary considerations also which arise from the Surah. These are as follows:
The proper way of Praying to Allah
Through this particular mode of expression and through its structure, the Surah teaches man how to pray and how to make a request to Allah. The proper method is that one should begin by fulfilling one's obligation to praise Allah. Then, one should offer the pledge of complete allegiance to Allah to the effect that one does not regard anyone except Allah as being worthy of adoration and worship, nor does one look upon anyone except Allah as having the real power to give help in one's distress or need. Finally, one should pray for what one wishes to have. And there is every hope that a prayer made in this manner will be granted. (see Ahkam al-Jassaas). The Surah also suggests that, in praying to Allah, one should pray for something so comprehensive that it includes in essence all possible human goals, for example, pray for being guided in the straight path, because if one can and does follow the straight path in everything that concerns this world or the other, one's material life or spiritual, one need not be afraid of stumbling or of being hurt.
Praising Allah is Man's Natural Demand
The first verse of the Surah teaches man to praise Allah. We praise someone either for a quality inherent in him or for a favor received from him. But the verse mentions neither. The implication is that the blessings of Allah are limitless. The Holy Qur'in says: “If you try to count the blessings of Allah, you will never be able to number them” (14:34 and 16:18). Leaving aside other things, if man only considers his own being, he would find that it is a microcosm -- in itself which contains in analogical form everything contained in the macrocosm, his body offers a parallel to the earth, the hair on it to the ' vegetation, his bones to the hills, his veins flowing with blood to the springs underground.
Man, again, is composed of two parts, spirit and body, of which the spirit is obviously superior in value, while the body is subservient to it. In this inferior part alone, there are thousands of anatomical and biological wonders. There are supposed to be more than three hundred joints, but Allah has made each of them so strong that during the sixty or seventy years of an average man's life they are in perpetual motion and yet do not need repairs. Of this Allah himself has reminded us:
“It is We Who created them, and it is We Who endowed their joints with strength” (76:28)
Or, take the example of the eye. One may spend a life-time and yet not fully know the manifestations of divine wisdom present in it. Or, take a single movement of the eye, and see how many blessings of Allah are involved in its functioning. Before the eye can see, internally it requires physical energy which in its turn is provided by food, air, water etc. And externally it requires the light of the sun which in its turn depends on a thousand other factors. That is to say, all the forces of the universe join together to make it possible for the eye to see even once. Now, try to calculate how many times does the eye see in a day, in .a year, in a man's life-time. Similarly, the functions of the ears, the tongue, the hands and the feet, each brings into action the forces of the whole universe.
This is a kind of blessing which is equally available to every living man, be he a king or a beggar. In fact, all the greatest blessings of Allah are the common property of every living creature -- for example, air, water, light, the sun, the moon, the stars, in fact, everything that exists in the heavens and the earth, or between them, offers its benefits to all without distinction
Then there are special blessings which divine wisdom has chosen to distribute unequally among men, some getting more and others less. This category includes wealth, honor, health, peace, knowledge and other acquisitions. Although the general blessings are obviously much more important and essential for human life than the special blessings, yet man in his naiveté takes them for granted and never realizes what great gifts they are in spite of being common.
Now, human nature itself requires that in recognition of the innumerable blessings that keep descending on him at every moment of his life, man should, as far as he can, praise and continue to praise his Benefactor. It is to indicate this basic need of human nature that the Holy Qur'an employs the word 'Al-hamd' (Praise) as the first word of the very first Surah. Thus, the praise of Allah has been accorded a very high rank among the acts of worship. The Holy Prophet (peace be upon him) has said that when, on receiving some kind of a blessing from Allah, His servant says “Praise belongs to Allah”, it is like giving something better in return for what he has taken (Qurtubi, from Ibn Majah, as narrated by Anas). According to another hadith if a man, on receiving all possible blessings of the world, says: “Al-hamdulillih”, his act is superior to all those blessings. Commenting on this hadith and citing certain scholars, al-Qurtubi says, the ability to repeat the phrase 'Al-hamdulillih' with one's tongue is in itself a blessing of Allah. According to another authentic hadith, saying this phrase fills half the scale on the side of good deeds in the Balance. As to what praising Allah should actually mean, Shaqiq ibn Ibraham explains that when one receives some gift from Allah, one should first of all recognize the Benefactor, then be content with what He has given, and finally never disobey Him as long as one has some strength left in the body, which again is a gift from Allah. (See Qurtubi)
The second element in the phrase is Lillah, which is composed of the preposition Lam (Arabic equivalent of the letter L) and the noun 'Allah'. This preposition means 'for' and is used for particularization, showing the exclusive possession of a thing or quality. So, the phrase implies that not only is it the duty ,of man to praise Allah, but in reality all praise belongs exclusively to Him, and no one else in the universe is worthy of it. At the same time, and by way of a further blessing, Allah has, for the purpose of teaching man how to behave with his fellow beings, commanded him to thank those too through whom the gifts of Allah come to him, for one who does not see the need of thanking his human benefactor would not thank Allah too.
Self-praise is not permitted
It is not permissible for a created being such as man to praise himself. The Holy Qur'an says:
“Do not pretend to be pure; He knows best who is really God-fearing” (53:32). That is to say, a man can be praised only if he fears Allah, but Allah alone knows to what degree a particular man possesses this quality, known as Taqwa. As for Allah praising Himself, the reason is that man is not capable of praising the glory and greatness of Allah in a befitting manner. Not to speak of others, the Holy Prophet (peace be upon him) has exclaimed: “I cannot properly praise You!” Therefore, Allah Himself has taught man the mode of praising Him
Rabb is the exclusive attribute of Allah
The Arabic word 'Rabb' (Lord) is applied to a person who not only possesses a certain thing, but is also fully capable of and responsible for nurturing it properly. Obviously, no one can act as 'Rabb' with regard to the whole universe except Allah. So, the word, used in an absolute sense, is exclusive to Allah, and it is not permissible to address or describe anyone other than Allah as 'Rabb. A hadith in the Sahih of Muslim explicitly forbids a slave or servant to call his master a 'Rabb'. The word may, however, be employed in the case of a man too in a relative sense -- that is, in relation to a particular thing, for example, 'rabb al-dar' (master of the house) etc. (Qurtubi).
Seeking help from Allah
According to the great commentator and Companion 'Abdullah ibn 'Abbas, the verse 'You alone we worship, and from You alone we seek help' means that one worships Allah alone and no one else, and that one turns for help to Allah alone and to no one else. (Ibn Abi Hatim, Ibn Jarir)
It has been reported from certain great scholars and saints of the earliest centuries of Islam that the Surah al-Fatihah is the secret (i.e., the gist) of the entire Holy Qur'an, and this verse is the secret of the whole Surah, for the first sentence of the verse is a declaration of one's being free from Shirk, or from all desire to associate anyone with Allah, and the second sentence is an expression of one's being exempt from all wish to trust in one's own power and will. Such an affirmation would naturally lead to putting oneself in the hands of Allah in all concerns. The Holy Al-Qur'an again and again commands us to do 'Worship Him, and put your trust in Him'. (11: 123); 'Say He is the All-Merciful. We believe in Him, and we put all our trust in Him' (67:29); 'He is the Lord of the East and the West; there is no god but He; so take Him for a guardian' (73:9). All these verses come to mean simply this -- a true Muslim should, in anything that he undertakes, rely neither on his own faculties nor on the help of a fellow creature, but should entrust himself completely to Allah, for He alone is All-Powerful, and He alone is the absolute helper.
Two doctrinal points emerge from this discussion. Firstly, it is totally forbidden to worship anyone except Allah, and associating anyone else with Him in worship is a deadly and unforgiveable sin. As we have already explained, 'Ibadah (worship) signifies an utmost humility and willing self-abasement before someone out of the deepest love and veneration. If one behaves in this manner in relation to any created being, it is called shirk (association) in Islamic terminology. It basically follows from this definition of "worship" that "association" does not merely consist in attributing divine power to figures made out of stone or metal as idolators usually do; but obeying or loving or venerating someone to the degree which is reserved for Allah is also an "obvious association" (al-shirk al-Jalii). In recounting how the Jews and the Christians indulge in shirk (association), the Holy Qur'an says: 'They have taken their religious scholars and their monks as lords apart from Allah'. (9:31)
The Companion Abi Ibn Hatim, who was a Christian before accepting Islam, asked the Holy Prophet (peace be upon him) with reference to this verse as to why the Holy Al-Qur'an should blame the Christians for having taken their religious scholars as lords when they were never guilty of worshipping them. The Holy Prophet (peace be upon him) in his turn asked him if it was not a fact that their scholars had declared many things as forbidden although Allah had permitted men to eat them, and that conversely they had declared as permissible what had been forbidden, and that the Christians obeyed their scholars in both the respects. Adi admitted that it was so. Therefore, the Holy Prophet (peace be upon him) remarked that this was exactly how they 'worshipped' their scholars. This goes to prove that Allah alone has the right to establish what is permissible and what is forbidden. If one associates somebody else with Allah in this respect and, in spite of being familiar with the divine injunctions regarding what is permissible (halal) and what is forbidden (haram), goes against them, believing that someone other than Allah too can demand obedience in these matters, one is virtually worshipping him and being guilty of the sin of association (shirk). But, in order to guard against a possible misunderstanding, we may remark that this verse of the Holy Al-Qur'an, which condemns the worship of religious scholars, does in no way apply to the generality of Muslims who, not being qualified to understand the Holy Al-Qur'an and the Sunnah by themselves or to deduce the injunctions of the Shariah from them, naturally depend on an Imam, a Mujttihid, a Mufti or a religious scholar and follow his instructions in these matters. In fact, such Muslims are only acting in accordance with the Holy Qur'an and the Sunnah, and obeying divine commandments. For the Holy Al-Qur'an itself says:
“Ask the men of knowledge, if you yourselves do not know.” (16:43)
Another thing which comes under the category of association (shirk) is to make votive offerings to someone other than Allah; so does praying to someone else in time of need or distress, for, according to a Tradition (Hadith), praying is also an act of worship. Similarly, adopting such practices as are in general considered to be the signs or symbols of association also constitute the same sin. For example, the Companion Adi Ibn Hatim, relates that when he embraced Islam and presented himself before the Holy Prophet (peace be upon him) with a cross hanging round his neck, the Holy Prophet (peace be upon him) asked him to remove this idol. Although at this time the cross did not have the kind of signification for Adi which it has for Christians, yet he was asked to shun a symbol of 'association' externally as well. Among the symbols of 'association' are included practices like bowing (ruku') or prostrating (sajdah) oneself before anyone except Allah, or going round a person or thing in the prescribed manner of the tawaf (circumambulation) of the Ka'bah. Avoiding all such symbols of 'association' is a necessary part of the pledge of fidelity to Allah made in the phrase: 'You alone we worship'.
Seeking Allah's Help Directly and Indirectly
'The other doctrinal point we mentioned is that one must turn to Allah alone for help and to no one else. This requires some clarification.
There is a kind of help which every man does seek from other men. The physical aspect of the universal order being what it is, it has to be so, and not otherwise. A tailor or tinker, a carpenter or a blacksmith, each is serving others, and everyone is obliged to seek his help. Seeking help of this kind neither is nor can be forbidden by any religion, for it is part and parcel of the network of physical means provided to men by Allah. In the sphere of non-physical means too, it is quite permissible for one to seek the help of a prophet or a saint by asking him to pray to Allah in one's behalf, or to mention, while praying directly to Allah, the name of a prophet or a saint by way of a medium (wasilah) for drawing divine mercy upon oneself. Explicit Traditions (ahadith) and implicit indications of the Holy Al-Qur'an fully justify this practice, and it would be wrong to condemn it as being forbidden or to include it among the various forms of association (shirk).
Now, what sort of supplication for help is it which can be addressed exclusively to Allah and to no one else? And, when does one fall into the sin of shirk (association) in asking someone other than Allah for help? In reply to the second question, we may say that in this context the sin of shirk or association arises in two forms. Firstly, one becomes guilty of association, if one seeks the help of an angel or prophet or saint or any creature believing him to be omnipotent like Allah. It is such an obvious heresy that even idolaters and associators in general consider it as such, for even they do not look upon their idols and gods as being omnipotent like Allah. The second is the form adopted by idolaters and associators. They admit that God alone is Omnipotent, but also believe that He has delegated a part of His power to an angel or a prophet or a saint or to a smaller god who exercises a full and independent authority in that area, and to whom one may pray for help in matters within his jurisdiction. This is the supplication which the Holy Qur'an forbids, and against which it warns us in the phrase “to YOU alone we pray for help”.
There is a simple reason for misunderstanding in this regard. Allah appoints many angels to perform quite a large number of functions even in the physical order of the universe; or, He makes many things happen through the prophets which are beyond the powers of man and which are called miracles (mu'jizat), as also other incredible wonders through the saints which are called karamat. The appearance may easily lead a careless observer to ignore the reality, and to conclude from what he has seen that the angels or the prophets or the saints could not have worked such wonders if Allah had not given them the necessary power and authority. This faulty argument which is no more than an illusion gives birth to the belief that the prophets or the saints enjoy absolute power and authority in their own degree. It is not so. Miracles and wonders are the direct acts of Allah, but they are manifested through prophets and saints so that people may recognize their spiritual station -- prophets and saints themselves have no powers to make such things happen. This fact is borne out by so many verses of the Holy Qur'an. For example, the verse: 'When you threw, it was not you that threw, but Allah threw' (8:17) refers to a miracle of the Holy Prophet (peace be upon him) in which he threw a handful of pebbles at an army of his enemies, and Allah willed it so that they smote the eyes of the whole army. The Holy Qur'an attributes the act of throwing pebbles, not to the Holy Prophet (peace be upon him) but to Allah Himself, which clearly shows that a miracle is manifested through a prophet (peace be upon him), but is in reality an act of Allah Himself. Similarly, when the people of Nuh, or Noah (peace be upon him) demanded that, in order to establish his authenticity as a prophet, he should bring down on them the punishment and wrath of Allah, he replied: 'Allah will certainly bring it down to you, if He so will;' (11:33), in other words, he declared that he himself could not bring down divine punishment on them by way of a miracle. Another verse of the Holy Qur'an reports what a group of prophets said to their people in reply to a similar demand: 'We cannot give you proof, except by Allah's will’ (14:11). This again was an admission that it was not in their power to produce a miracle, for all power rests in the hands of Allah. In short, it is not at all possible for a prophet or a saint to show a miracle whenever he likes and whatsoever he likes. The disbelievers used to demand specific miracles from the Holy Prophet (peace be upon him) and from the earlier prophets (peace be upon them) but Allah manifested only those which He Himself pleased, and not others. The Holy Al-Qur'an presents many such instances.
An ordinary example will make the discussion clear. In your room, you receive light from a lamp and air from a fan, but the lamp and the fan do not possess in themselves an absolute power to give you light and air, but need the electric current which they receive from the power house, and without which they cannot function. Giving you light and air is, in actual fact, not the work of the lamp and the fan, but of the electric current which comes from the power house. Similarly, saints, prophets and angels, all depend on Allah in everything they do; it is Allah's power and will which makes things happen, though it manifests itself through prophets and saints as the electric current manifests itself through fans and lamps.
This example would also show that although prophets and saints have no power to make these things happen or come to be, yet their presence is not altogether irrelevant to what happens, you cannot have light and air in your room without there being a lamp and a fan. Likewise, you cannot have miracles or wonders without there being a prophet or a saint. There is, of course, a certain difference between the two situations. In spite of all the wirings and fittings being intact, you cannot have light without a lamp, nor air without a fan. But, in the case of miracles, Allah has the power, if He so wills, to manifest them even without the medium of prophets and saints. The usual way of Allah has, however, been that miracles are not manifested without the medium of prophets and saints; otherwise miracles would not serve the purpose for which they are intended.
To conclude, one must have firm faith in the doctrine that everything that happens is made to happen by the power and will of Allah, but it is also necessary to recognize the need for prophets and saints, and to admit their importance. Without such an admission, one would succeed neither in obeying divine commandments in the real sense nor in attaining Allah's pleasure exactly like the man who, being ignorant of the worth of lamps and fans, disregards them, and remains deprived of light and air.
The problems we have discussed above perplex many a mind. But the answer is essentially simple. Taking prophets and saints as a medium (wasilah) for drawing divine mercy upon oneself is neither absolutely permissible nor absolutely forbidden. There is a condition attached to it. If one does so, believing a prophet or a saint to be all-powerful, it becomes an act of shirk (association) and is hence forbidden. But if one takes a prophet or a saint to be no more than a medium or a means, it is permissible. But one finds that in this matter people generally adopt either of the two extreme positions, outright rejection of wasilah or exaggerated veneration. The truth, however, lies between the two
6. Success in this world and in the Hereafter As we have said before, the prayer which the Holy Qur'an has chosen to recommend to everyone, in every situation and for everything one does, is the prayer for being guided in the straight path. Just as success in the Hereafter depends on taking the straight path which leads one to Paradise, in the same way, if you come to think about it, success in all worldly concerns too depends on keeping to the straight path -- that is, on using the means and methods which habitually lead to the attainment of one's goal. Conversely, a little reflection will reveal that failure is always due to having strayed from the straight path. In view of the need for the straight path in worldly and other worldly concerns both, this is the prayer which should constantly be on the lips and in the heart of a true Muslim -- never as an empty verbal exercise, but with a sincere intention and with the meaning of the words fully present in the mind. With Allah's help, the commentary on Surah Al-Fatihah ends here.