Tafir of Surah Fatiha - Saad Omar (GhazaliProject)

Based on the Works of Shaykh Muhammad Al-Ghazali* and Mufti Muhammad Shafi
*not to be confused with Shaykh Abu Hamed al-Ghazali

Surah Fatiha

The surah “represents the very heart and soul of the Quran”
It is considered one of the most illustrious surahs.
Speaks of the essential covenant between humans and the Lord, upon which man’s mission on earth is founded.
It is an “earnest prayer to God, heart felt plea” for guidance and to gain the pleasure of God.
Comprises of 7 verses: First three: Praise of Allah. Last three: contain a prayer or request from Allah, which Allah (SWT) in His Infinite Mercy has Taught him/her to recite

“In the Name of God, The Merciful the Compassionate”
These are some of the most exalted names of Allah and when recited they provide protection.

“Praise be to Allah, Lord of all Creation”
Hadith: When we recite this verse, Allah says “My servant has paid his homage to Me.”
Whenever you praise anything in this world, you are essentially praising Allah (SWT) as He is the Creator of all these things.

Praising Allah also emphasizes Tawheed (oneness of Allah), as He is the Creator, and a creation is not worthy of the ultimate praise.
This Ayat entails 3 main ideas:
1. Praise and glorification of the grandeur and magnificence of Allah
2. Praise to God the Creator and provider for His favors and grace He provides to us
3. Gratitude and thanks to God the Creator and provider for His Favors and Grace He provides to us

“Lord of all Creation (all the world).”
Rabb: Lexically signifies “the One Who Nurtures”: “nurturing implies developing a thing by gradual progression, for the creation’s own good, until it reaches perfection.”
Alameen: “the worlds” include all possible forms of existence: the sky, the earth, plants, minerals, and, of course, men).”
Assertion that Allah is Master of all, from the greatest and humblest of creation
Every animal, plant, human, star, planet, anything in the earth, skies, anything that exists, existed, or will exist, “is subordinate to God, subservient to God, bound to His Power, totally dependant on His Grace, Blessings and Compassion.”

“The Merciful, the Compassionate”
Hadith: Allah Replies: “My servant has praised Me.”
These attributes of Allah may follow the previous ayat because it shows that Allah does not nurture humanity because of some external compulsion or inner need, but due to His attribute of Mercy.
“Human beings and all creation live by the grace and mercy of Allah.”
Were it not for His Mercy, our lives would be eroded by our sins and faults.

“Master of the Day of Judgment”
Hadith: Allah replies: “My servant has proclaimed My Greatness.”
“Malik”: comes from the root Milki: “which signifies possessing a thing in such a manner that one has the right and power to dispose of it as one likes.”
“So the Day of Requital or Judgment implies that Allah has total mastery on that day, mastery over what is not stated, so in the commentary of al-Kashshaf, this ayat refers to Mastery over everything.”
This day is a reality that is for a large part ignored in our materialistic society.
It has become a subject for satire and ridicule. In areas of education, law, national and international politics, it has been deliberately omitted or swept aside.
However the occurrence of this day, on which all creation will stand before the Lord, is a fact that must be reckoned with.
“This world is a field of action not reward.” That day, will be the day of ultimate justice.

“You alone we worship and You alone we turn for help”
Hadith: Allah says: “This verse is common to Me and My servant. He shall be given what he has prayed for.”
The first three ayats make it clear that humans are completely dependant on Allah (SWT), so the next logical progression for the human to worship Allah alone, so this ayat represent the logical progression of exclusive worship to Allah.
Furthermore, it is logical that once on realizes that Allah is the only one who can suffice your needs, that you turn to Him for help.

Worship does not only include fasting or prayer however. Imam Ghazali in his book, Arba’in, includes:
1. Prayers
2. Prescribe Alms Giving
3. Fasting
4. Hajj
5. Reciting the Quran
6. Remembrance of Allah in all possible situations
7. Earning one’s livelihood in accordance with the Islamic Law.
8. Fulfilling one’s obligations towards one’s companions and neighbors.
9. Persuading people to act righteously and dissuading them from doing what’s forbidden.
10. To follow the Sunnah of the Prophet (S).

“Guide us to the straight path.” “The path of those on who You have Your Grace.” “Not of those who have incurred Your Wrath, nor of those who have gone astray (verses 5-7)”
Hadith: Allah replies: “All this is there for My Servant. He shall be given what he prays for.”
The straight line is the shortest distance between two points and in this way, the straight path is the only sure and direct way to Allah.
These last 3 verses consist of a direct prayer to Allah.
What about someone who is guided? A scholar? Why do they need to keep asking for guidance? To understand this, we must understand the deeper meaning of guidance.
1. First degree of guidance: This meaning of guidance is general and extends to plants, animals, and even minerals. “Nothing exists that does not celebrate His praise, but you do not understand their (mode of) praising. (17:44).
o So there is a level of guidance is common to all creation. “He gave everything its distinctive form and then guided it.” (20:50)
2. Second level of guidance is reserved for the rational creation, human and jinns. Prophets bring this creation to man through revealed books. Some accept and become believers and some reject and become disbelievers.
3. This last degree is very specific to the true believers and it is endless, this is the “tawfiq” or the special blessings and guidance that Allah give to whom He Wills.
o “As for those who follow the straight path, Allah will increase their guidance.” (47:17)
The straight path avoids twists and turns and it is the one that is avoiding the extremes of excess and deficiency

“Those of those on who you have bestowed Your Grace”
Allah explains this group in the following verse, “Those whom Allah has blessed, namely, the prophets, the Sidiqin (the constantly true), the Shuhada, and the righteous.” (4:69)
1. Prophets: closest to Allah
2. Sidiqin: those who have attained spiritual perfection, namely the saints, or People of Allah.
3. Shuhada: the martyrs who sacrifice their life for the faith or bare witness to the truth.
4. Saliheen: those who follow the Islamic law (shariah) in all aspects of life, the pious people.

“Not those who have incurred your Wrath, nor of those who have gone astray.”
The people who have gained Allah’s Anger refer to people who are given guidance and willfully disobey it. This may include blind following of desires over divine command or being deficient in completing what is commanded. In history, the Jews had this characteristic in relation to revelation.
“Those who have gone astray” refers to the those who go beyond the commandments of Allah through ignorance. This category includes people who commit excess or exaggeration in following Allah (SWT). An example of this excessive zeal can be found in the Christians who deified the prophet.