1. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (Bismillaahir-Rahmaanir-Rahiim)
(1:1) In the name of Allah, the Merciful, the Compassionate *1
*1) One of the many practices taught by Islam is that its followers should begin their activities in the name of God. This principle, if consciously and earnestly followed, will necessarily yield three beneficial results. First, one will be able to restrain oneself from many misdeed, since the habit of pronouncing the name of God is bound to make one wonder when about to commit some offence how such an act can be reconciled with the saying of God's holy name. Second, if a man pronounces the name of God before starting good and legitimate tasks, this act will ensue that both his starting point and his mental orientation are sound. Third - and this is the most important benefit - when a man begins something by pronouncing God's name, he will enjoy God's support and succour; God will bless his efforts and protect him from the machinations and temptation of Satan. For whenever man turns to God, God turns to him as well.
2. الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Alhamdulillahi Rabbil 'Aalamiin)
(1:2) Praise *2 be to Allah, the Lord *3 of the entire universe.
*2). As we have already explained, the character of this surah is that of a prayer. The prayer begins with praise of the One to whom our prayer is addressed. This indicates that whenever one prays one ought to pray in a dignified manner. It does not become a cultivated person to blurt out his petition. Refinement demands that our requests should be preceded by a wholehearted acknowledgement of the unique position, infinite benevolence and unmatched excellence of the One to Whom we pray. Whenever we praise someone, we do so for two reasons. First, because excellence calls for praise, irrespective of whether that excellence has any direct relevance to us or not. Second, we praise one who, we consider to be our benefactor; when this is the case our praise arises from a deep feeling of gratitude. God is worthy of praise on both counts. It is incumbent on us to praise Him not only in recognition of His infinite excellence but also because of our feeling of gratitude to Him, arising from our awareness of the blessings He has lavished upon us. It is important to note that what is said here is not merely that praise be to God, but that all praise be to God alone. Whenever there is any beauty, any excellence, any perfection-in whatever thing or in whatever shape it may manifest itself- its ultimate source is none other than God Himself. No human beings, angels, Demigods, heavenly bodies - in short, no created beings - are possessed of an innate excellence; where excellence exists, it is a gift from God. Thus, if there is anyone at all whom we ought to adore and worship, to whom we ought to feel indebted and grateful, towards whom we should remain humble and obedient, it is the creator of excellence, rather than its possessor.
*3). In Arabic the word Rabb has three meanings: (i) Lord and Master; (ii) Sustainer, Provider, Supporter, Nourisher and Guardian, and (iii) Sovereign, Ruler, He Who controls and directs. God is the Rabb of the universe in all three meanings of the term.
*3). In Arabic the word Rabb has three meanings: (i) Lord and Master; (ii) Sustainer, Provider, Supporter, Nourisher and Guardian, and (iii) Sovereign, Ruler, He Who controls and directs. God is the Rabb of the universe in all three meanings of the term.
3. الرَّحْمَٰنِ الرَّحِيمِ (Arrahmaanir-Rahiim)
(1:3) The Merciful, the Compassionate *4
*4). Whenever we are deeply impressed by the greatness of something we try to express our feelings by using superlatives. If the use of one superlative does not do full justice to our feelings, we tend to re-emphasize the extraordinary excellence of the object of our admiration by adding a second superlative of nearly equivalent meaning.* This would seem to explain the use of the word Rahim following Rahman. The form of the word Rahman connotes intensity. Yet God's mercy and beneficence towards His creatures is so great, so extensive and of such an infinite nature that no one word, however strong its connotation, can do it full justice. The epithet Rahim was therefore added to that of Rahman.
Nota: Semoga dengan tafsir ringkas ini kita dapat sedikit 'insight' tentang 'ibu kitab' (ummul kitab), surah pertama dalam kitab rujukan seluruh muslimin & muslimat ke arah kehidupan yang diredhai Allah SWT, Tuhan yang selayaknya kita sembah, taati & syukuri...di atas segala nikmat yang telah dikurniakan kepada kita, hamba-hambaNya. Seluruh kitab ini adalah petunjuk kepada orang-orang yang bertakwa, petunjuk tentang cara hidup yang betul & benar, ke arah kebahagiaan dunia & akhirat, insya-Allah.
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