Qúran Explorer

The Greatest Verse Allah Ever Revealed

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Tafseer Juz’ Amma ~ Touched by An Angel

The audio of the first Double-weekend-accredited-seminar given by Al-Maghrib Institute solely dedicated to the explanation of Part 30 of the Qur’an. Download Tafseer of Juzz Amma E-Book

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al-Fatihah – An In-Depth Study

Shaykh Jamaaluddin Zarabozo
Muslims have been commanded by Allah to recite Soorah Al-Fatihah a minimum of seventeen times a day. This fact, in itself, should alert the Muslim to the extreme importance of this concise but deep soorah. Indeed, the Prophet (peace and blessing of Allah be upon him) referred to it as Umm al-Qur’an or “the foundation of the Quran itself.” Its teachings aptly touch upon and summarize the entire spectrum of Islamic teachings. As a Muslim grows in his understanding of Soorah al-fatihah, the quality of his daily prayers can be greatly affected and improved. When the quality of his daily prayers are improved, in reality, his entire being can be transformed into a true and blessed servant of Allah, one who fulfills the pact he is making with Allah when he says, “You alone do we worship.”

In preparing this series of lectures, Br. Jamaal Zarabozo has benefited from the vast resources detailing the implications of this beautiful soorah. What the scholars have said about this soorah and what this speaker has captured is not only uplifting but it is a guide for the Muslim’s life. There is no prayer without Soorah al-Fatihah and, thus, there should be no Muslim living without the guidance and teachings of this soorah. With this introduction, you are invited to listen and encounter the in-depth meaning of Soorah al-Fatihah.

Volume 9, Book 93, Number 649: Bukhari

Narrated Abu Musa:

The Prophet said, ‘The example of a believer who recites the Qur’an is that of a citron (a citrus fruit) which is good in taste and good in smell. And the believer who does not recite the Quran is like a date which has a good taste but no smell. And the example of an impious person who recites the Qur’an is that of Ar-Rihana (an aromatic plant) which smells good but is bitter in taste. And the example of an impious person who does not recite the Quran is that of a colocynth which is bitter in taste and has no smell.”
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These are different means used in the Qur’an for intellectual thinking and certain proofs, such as:

A – Qur’anic standard

The intellectual criteria and parables set in the Qur’an to reveal the truth, and the ways to know similarity and difference, the Almighty Allah says:

“Shall We then treat the Muslims like the Mujrimoon [criminals, polytheists, disbelievers etc.]? What is the matter with you? How judge you?” [Qur'an, 68:35-36]

B – The standard of the greater reason

This means to confirm a statement or a quality to something on the basis that it is confirmed to its equal, or when there is a greater reason to do that by analogy, as the Qur’an has proved Resurrection in the following verse:

“And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotten and have become dust?” Say: [O Muhammad] “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!” [Qur'an, 36:78-79]

The Qur’an also used the standard of the greater reason as regards the divine qualities. It confirms for Allah subhanahu wa ta`ala all the perfection that is possible for man and deems Him far above any defect confirmed for man. When the polytheists said that the Almighty Allah has daughters when at the same time they hated having daughters, the Qur’an says:

“Have you then considered Al-Lat and Al-`Uzza [two idols of the pagan Arabs]? And Manat [another idol of the pagan Arabs], the other third? Is it fo you the males and for Him the females?” [Qur'an, 53:19-21]

The Qur’an also uses this method to prove the Oneness of Allah, subhanahu wa ta`ala. Allah says:

“He sets for you a parable from your own selves: Do you have partners among those whom your right hand posses [i.e. your slaves] to share as equals in the wealth We bestowed on you whom you fear as you fear each other….?” [Qur'an, 30:28]

The man among them would not accept to have his slave as equal partner in his wealth, then how can man accept that the created slave be partner to Allah, subhanahu wa ta`ala, in godship and in the right of worship?

C – Exigency

Whoever knows that something is necessary for the realisation of another uses the result to prove the thing that is necessary. This is clear in the following Qur’anic verse:

“Were they created by nothing? Or were they themselves the creators?” [Qur'an 52:35]

No one of a good natural disposition can allege that things can happen without an author or by themselves.

Courtesy Of: Islaam.com