Yousuf Raza – Quran Daily Surah alFatiha Summing up
AI: Summary ©
The importance of the hadith in servicing the people is discussed, with emphasis on finding a genuine passion for something and finding a focus on the human being in relation to the representation of God. The transcript also highlights the significance of Islam in Surah F harreens, where it is a two-way between the human being and God, and the importance of Islam in Surah Fighterin, where it is the beginning of the human being to be the highest and greatest position in modernity.
AI: Summary ©
Alright, bismillah, alhamdulillah, wassalatu wassalamu ala rasoolillahi wa
ala alihi wa ashabihi ajma'in.
Assalamu alaikum wa rahmatullahi wa barakatuhu.
Thank you everyone for joining us once again
for Let's Grow Qur'an Daily.
Today I'm going to summarize Surah Al-Fatiha
for us.
And I'm going to summarize in the context
of a hadith of the Prophet ﷺ in
which he says that Allah says that قَسَمْتُ
الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نَسْفَيْنِ That I have
divided, so this is God saying, that I
have divided the prayer, بَيْنِي وَبَيْنَ عَبْدِي نَسْفَيْنِ
between myself and my عَبْد, عَبْد as in
the people who do or are supposed to
do عبادة, right, who acknowledge إِيَاكَ نَعْبُد as
we said.
نَسْفَيْنِ in two parts, in two halves.
Okay, so the first point to note in
this entire hadith is it starts off with
Salah and then all it talks about is
Fatiha.
The entire hadith talks about Fatiha.
Salah is the entire prayer, right, with the
standing up, reciting the Fatiha, the portion of
the Qur'an, then going in Ruku, standing
up, going in Sajdah, you know, repeating that
process.
You know what Salah is.
But the hadith talks only of Fatiha, depicting
how it is as though Fatiha is the
prayer, that it is the essence of Salah,
of a person's prayer.
Okay, so that's the first point.
The second point is the importance of this
with respect to, especially those times in our
lives, and these times come in everybody's lives.
It doesn't matter how depressed or non-depressed
you may be or anxious or non-anxious
you may be.
There's always times of, you have this sense
of abandonment, maybe not very clinically severe, but
nevertheless, a loneliness, a recognition of how nobody
really gets you.
So this will be, from some people it
may be fleeting, for others it may be
a very chronic condition, something that persists.
So to have a real experience in Salah,
to have that conversational experience in Salah, that
it becomes a genuine religious experience, it can
be incredibly uplifting to believe how everything that
you're saying is getting a response, and not
just any response, but a wholehearted response, that
everything that you say matters enough to warrant
a divine response.
You matter enough to warrant a divine response,
that things change when you pray.
He changes them.
He appreciates what you have to say.
Okay, and so this is an incredible sense
of meaningfulness that is engendered with this recognition
of the response that every ayah brings.
It says that this communication is not a
front.
It's not a fake.
It's not a pretend play.
It says that this communication is significant, and
so you're significant, right?
That the Rabbul Alameen is responding to you,
that you sufficiently matter to him, and he
is going to, in response to what you
have to say, alter, perhaps slightly, perhaps significantly,
perhaps incredibly, the course of events thereafter, after
your prayer, right?
So, this empowerment, through the recognition of the
magnanimity of Allah ﷻ, that this engenders.
Okay, so that's the second point that I
wanted to make.
The third point that I wanted to make,
and before, I'll make that point before I
go into the rest of the hadith, which
will be a quick translation, is that of
how we find a trend in human history,
if you will, that there is a representation,
a focus in traditional religion, and that traditional
focus, focus in traditional religion, has been predominantly
on God, right?
So, in depiction of God being the all
-in-all, and that found its validation in
putting down the human being in contrast, right?
So, if God is to be all-in
-all, the human being has to be represented
in a downgraded fashion to the point of
really not mattering in a lot of representations
that we find.
As a reaction to that, partly, a modern
representation shows the human being to be all
-in-all, to be the highest and greatest,
in a sense displacing the position that humanity
gave to God for the most part of
its traditional religious history.
Modernity shifted that focus, did away with God
altogether, or placed it in secondary position, to
say the least, and elevated the status of
the human being.
What we find here in Surah Fatihah, the
first half is corresponding with that traditional representation
of the greatness of God, and the second
half corresponds to the greatness of human being,
as modernity attempts to do.
And we find that in this balance of
the two halves of Surah Fatihah, one that
lends the significance of Allah in the first
half, and the other that lends, that leads
for us to understand the significance of the
human being in the second half, is really
how their true significance is to be appreciated.
For trying to establish the significance of the
human being through a self-serving monologue, why
are human beings great?
Oh, because we say we're great.
Doesn't really cut it.
Doesn't really cut it.
It's like me standing in front of the
mirror and talking about how awesome and great
and beautiful I am.
Nobody cares.
It can have its own importance, but without
a validation, a confirmation from an other, that
doesn't stand for much.
So we see that significance and validation given
to each other, from the self to the
other and from the other to the self,
the human to God and from God to
human, that even within the ayat, as we
spoke about them, the attributes that are represented
are relational, are a two-way.
How Allah's attributes are such that they include
his relationship with human beings and how the
human beings being represented as Ibad, as people
who do Iyaka Na'bud or pronounce Iyaka
Na'bud and Iyaka Nasta'een and then
ask for Hidayah, and how that two is
relational with Allah.
And so we see this mutuality in the
both halves of Surah Al-Fatihah.
Again, balancing the relationship and then the two
halves are separated right down the middle by
Iyaka Na'bud and Iyaka Nasta'een which
is split between, as Allah says, between Baini
and Baini Abdi.
So I'll just go into the Hadith itself.
وَإِذَا قَالَ الْعَبْدِ Allah Subhanahu Wa Ta'ala
says whenever with Qala Al-Abd الحَمْدُ لِلَّهِ
رَبِّ الْعَالَمِينِ قَالَ اللَّهُ تَعَالَى حَمِدَنِي عَبْدِ Allah
says, My Abd did My Hamd.
My Abd did My Hamd.
And then so on, when He says He
stacked praise upon praise for Me.
And when He says مَالِكِ يَوْمَ الدِّينِ مَجَدَنِي
عَبْدِ He has exalted Me.
And then اِيَاكَ نَعْبُدُ وَإِيَاكَ نَسْتَيْنِ When you
say that, Allah is like, this is هَذَا
بَيْنِي وَبَيْنِ عَبْدِ This is between My Abd
and Me.
So this is like right in the middle.
Divides the surah in two halves.
The middle of the fourth ayah.
The first half اِيَاكَ نَعْبُدُ More towards the
first three ayahs.
The second half اِيَاكَ نَسْتَعِينِ More towards the
last three ayahs.
And the wow in the middle, the and,
dividing between the two.
Splitting them up.
Not splitting them up actually, relating them to
each other in a significant and meaningful way.
Right?
هَذَا بَيْنِي وَبَيْنِ عَبْدِ This ayah is between
My Abd and Me.
And then when He says اِيَاكَ نَسْتَعِينِ All
the way towards the end, Allah says هَذَا
لِعَبْدِ This is for My Abd.
وَلِعَبْدِ مَا سَأَلْتُ And for My Abd is
whatever He asked for.
Whatever He asked for.
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