Sura Al-Fatiha (Tafseer-ul-Maariful Quran), Part-09

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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,9 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.10 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 favour 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 polnt, 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 Shrah. These are as follows:
The proper way of Praying to Allah
Through this particular mode of expression and through its structure, the SGrah 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-Jassas). The SIurah 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 favour received from him. But the verse mentions neither. The implication is that the blessings of Allah are limitless. The Holy Qur'in says: وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا   (If you try to count the blessings of Allah, you will never be able to number them) (14:34 and 16:l8). 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.11

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