TLDR;
This video presents a detailed analysis of Surah Al-Fatiha, the opening chapter of the Quran, offering a fresh perspective based on the Abrahamic locution and organic Quranic methodology. It challenges traditional interpretations, particularly concerning seeking help and the meaning of key terms like "Bismillah," "Ar-Rahman," and "Yawm ad-Din." The video emphasises the importance of the Quran as the primary source of guidance and knowledge, advocating for a direct connection with Allah and a critical approach to traditional commentaries.
- Challenges traditional interpretations of Surah Al-Fatiha.
- Emphasises the Quran as the primary source of guidance.
- Offers new insights into key terms and concepts.
- Advocates for a direct, personal connection with Allah.
Intro [0:00]
The video introduces a new segment focusing on the secrets of Surah Al-Fatiha, the first chapter of the Quran. This series aims to rethink much of what has been traditionally taught about this important Surah. The presenter states an intent to increase the volume of knowledge shared, despite opposition, and encourages viewers to subscribe, comment, like, and share the video. The interpretation and translation are based on the Abrahamic locution and the organic Quranic methodology, and viewers are advised to familiarize themselves with these concepts before criticising the content.
Important Points to Consider Before Proceeding [0:55]
Before analysing Surah Al-Fatiha, the presenter highlights two critical linguistic concepts for viewers to understand. The first concept explains that verbs in Arabic can have different roots and meanings while sharing the same form, using the verb "kalu" as an example, which can mean "to say" or "to take a nap." The second concept is "takdem," which refers to forwarding the position of an object or subject in a sentence to change its semantics, giving it exclusivity. Understanding these concepts is crucial for grasping the analysis of Surah Al-Fatiha.
In This Segment [3:15]
This segment outlines the topics to be covered in the video, beginning with Aya 1:5, which is crucial for understanding the Surah and its implications. The discussion will extend to the meaning of "Bismillah," "Ar-Rahman," and "Yawm ad-Din," with a major disclosure on the significance of "Yawm ad-Din." The segment will also address "Al-Maghdub," aiming to clear up controversies in traditional interpretations, and will conclude with a full translation of Surah Al-Fatiha based on the organic methodology.
Secrets of Aya 1:5 إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ [5:07]
The discussion begins with an analysis of Aya 1:5, focusing on the verb "nasta'in." It's highlighted that verbs can originate from different roots but take the same form, leading to misunderstandings. The concept of "takdem" is revisited, explaining that moving a word in front of a verb gives it exclusivity. The traditional interpretation of seeking help only from Allah is questioned, considering other verses encourage seeking support from one another.
What is the preposition باء الإستانة BāꜤ al-Isti3āna? [15:52]
The presenter questions the traditional interpretation of Aya 1:5, specifically whether "yakka nasta'in" means "from you alone we seek help." The preposition "baa al-istiana," which is typically attached to the verb "istiana" when seeking help from someone, is examined. According to "Lisan al-Arab," the preposition "ba" is necessary when seeking help from someone, but it is missing in Aya 1:5.
Verifying by Comparing Aya 1:5 and Aya 7:128! [20:29]
To verify the interpretation, Aya 1:5 is compared with Aya 7:128, where the preposition "ba" is present when seeking help from Allah. This comparison confirms that "yakka nasta'in" in Aya 1:5 does not mean "from you alone we seek help," as the preposition "ba" is missing. The absence of "ba" indicates a different meaning than seeking help from Allah.
More Evidence that Proves إِيَّاكَ نَسْتَعِينُ is NOT the Same as بِإِيَّاكَ نَسْتَعِينُ [23:55]
Further evidence is presented to prove that "yakka nasta'in" is not the same as "bi yakka nasta'in." The presenter references Surah Al-Ma'idah, which commands believers to help one another in righteousness and piety. This contradicts the exclusive seeking of support from Allah, implying that the traditional interpretation of Aya 1:5 is incorrect.
What is the Meaning of إِيَّاكَ نَسْتَعِينُ? [25:50]
The presenter explores the actual meaning of "yakka nasta'in," suggesting that the root of "istiana" could be "ayana" instead of "awana." According to the dictionary "Al-Mani," the verb "istana" can be derived from either "awana" or "ayana," with "ayana" meaning "fountain" or "source." The presenter suggests that "yakka nasta'in" means "you alone do we accept as a source of knowledge or guidance."
Hadeeth that Linguistically Confirms our Conclusions [36:26]
The presenter references a hadith where the Prophet Muhammad (peace be upon him) is reported to have said "fabi allah istan," which confirms that seeking support requires the preposition "ba." This linguistic confirmation supports the conclusion that "yakka nasta'in" does not mean seeking support exclusively from Allah.
What is بِسْمِ ٱللَّهِ? [39:18]
The presenter discusses the meaning of "Bismillah," noting that Allah uses different spellings for the same pronunciation in the Quran. The word "bismi" is spelled differently in Surah Al-Alaq, indicating a nuanced difference. The grammarians from Kufa suggest that "bismi" is from the root "wasa," meaning "identifying symbol" or "unique mark," rather than "ism" (name).
Further Confirmation of the Meaning of بِسْمِ ٱللَّهِ [47:05]
Further confirmation of the meaning of "Bismillah" is provided through stories in the Quran. In the story of the Queen of Sheba, she recognises that the letter from Solomon is using the symbolism chosen by Allah. Similarly, in the story of Noah, the word "majreha" is a symbol unique to the Quran. These examples support the interpretation of "Bismillah" as "in the symbolism chosen by Allah."
What is ٱلرَّحْمَٰنِ Ar-Raḥmān? [54:07]
The presenter explores the meaning of "Ar-Rahman," stating that the Arabs did not understand this word. "Ar-Rahman" is not from "rahma" (mercy) but from "rahim" (womb), representing the specific relationship between Allah and the believers. It is a descriptor of Allah when He is either disconnecting you from divine guidance or connecting you as if you are in the womb.
What is يَوْمِ ٱلدِّينِ Yawmud-dīn? [1:03:23]
The presenter explains "Yawm ad-Din," starting with the definition of "ad-Din" as the established order. Drawing from Surah Yusuf, "ad-Din" encompasses values, social norms, laws, and enforcement mechanisms. "Yawm ad-Din" is not a single day on a calendar but a different day for different people. For the "muttaqin," it is every time they surrender to the established order, while for the rejecters, it starts immediately at death.
What is ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ As-Sirāṭul Mustaqīm? [1:23:14]
The presenter defines "As-Sirat al-Mustaqim" as the methodology of self-correction, a discipline that keeps us grounded in the Quran. It is the software that makes us better human beings, more ready to receive divine guidance. The presenter criticises traditional interpretations for applying the style of the poets rather than allowing the methodology to act on them.
Who are ٱلَّذِينَ أَنۡعَمۡت عَلَيۡهِمۡ Al-Laḋīna An3amta 3alayhim? [1:29:16]
The presenter identifies "Al-Ladhina An'amta Alayhim" as those upon whom Allah has bestowed favours, drawing from Surah Maryam. These are the prophets, the progeny of Adam, and those who have been guided and whose supplications have been gratified. The methodology helps us become among those whose supplications are gratified.
Who are ٱلْمَغْضُوبِ عَلَيْهِمْ Al-Maġhḍūbi Ɛalahim? [1:36:30]
The presenter defines "Al-Maghdubi Alayhim" as those upon whom Allah has targeted His wrath, as described in the Quran. These include hypocrites, those who associate with Allah, and those who think evil thoughts about Allah. They have despaired of the delayed, diligent understanding of scripture.
Complete Translation of Al-Fātiḥa [1:41:16]
The presenter provides a complete translation of Surah Al-Fatiha based on the interpretations discussed:
In the symbolism chosen by the Allah, the provider, the womb sustainer for you, the merciful. Praise is due to Allah, the Lord of all the realms. The merciful, sovereign of the day of established order. You alone do we seek on our journey, and you alone do we accept as a source of knowledge or guidance. Guide us to the methodology for self-correction, the methodology of those upon whom you have bestowed your favours, not those who have incurred your wrath, nor those who have gone astray.
Answers to Some Miscellaneous Issues [1:43:43]
The presenter addresses miscellaneous issues, stating there is no evidence for or against saying "Ameen" after Al-Fatiha, and prefers to say "Rabbana taqabbal du'a." It is confirmed that "Bismillah" is part of Al-Fatiha. Referring to Al-Fatiha as "Umm al-Kitab" is not supported by evidence. Understanding Al-Fatiha is essential for understanding the rest of the Quran, aligning epistemology with the love from Ar-Rahman.