4. مَالِكِ يَوْمِ الدِّينِ (Maa likiyau middiin)
*5). God will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgement following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgement no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him.
Nota: Bacaan Al-Qur'an (AQ) elok dibaca mengikut lenggok Bahasa 'Arab seboleh mungkin. Jadi tulisan rumi di dalam kurungan sebelah tulisan 'Arab itu, hanya sebagai panduan sahaja,kepada yang tidak mahir. Ianya bukan sebutan betul jika dibaca secara Bahasa Melayu. Jadi, belajarlah AQ secara berdepan dengan guru (talaqqi), insyaAllah. Moga kita beroleh hidayah apabila membacanya & mengetahui maksudnya. Jom kita sama-sama terus belajar AQ [Bacaan Al-Fatihah oleh 6 Imam Besar.]
(1:4) The Master of the Day of Recompense *5.
*5). God will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgement following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgement no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him.
5. إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (Iyyaka- na'budu waiyyaka-nas-ta'iin)
(1:5) You alone do we worship *6, and You alone do we turn for help *7
*6). The term ibadah is used in three sense: (i) worship and adoration; (ii) obedience and submission; and (iii)service and subjection. In this particular context the term carries all these meanings simultaneously. In other words, we say to God that we worship and adore Him, that we are obedient to Him and follow His will, and also that we are His servants. Moreover man is so bound to none save God, that none but He, may be the subject of man's worship and total devotion, of man's unreserved obedience, of man's absolute subjection and servitude.
*7). Not only do we worship God, but our relationship with Him is such that we turn to Him alone for help and succour. We know that He is the Lord of the whole universe and that He alone is the Master of all blessings and benefactions. Hence, in seeking the fulfilment of our needs we turn to Him alone. It is towards Him alone that we stretch forth our hands when we pray and supplicate. It is in Him that we repose our trust. It is therefore to Him alone that we address our request for true guidance.
*7). Not only do we worship God, but our relationship with Him is such that we turn to Him alone for help and succour. We know that He is the Lord of the whole universe and that He alone is the Master of all blessings and benefactions. Hence, in seeking the fulfilment of our needs we turn to Him alone. It is towards Him alone that we stretch forth our hands when we pray and supplicate. It is in Him that we repose our trust. It is therefore to Him alone that we address our request for true guidance.
6. اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Ihdinass-ssiraa-tol-mustaqiim)
(1:6) Direct us on to the Straight Way *8,
*8). We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man's prayer to God as he begins the study of the Qur'an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour.
7. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (Ssiraa-tol-laziina-an'amta-'alaihim, ghairil-maghdhu bi 'alaihim, waladh-dhaaaaaalliiiin)
(1:7) The way of those whom You have favoured *9, who did not incur Your wrath, who are not astray *10.
*9). This defines the 'straight way' which we ask God to open to us. It is the way which has always been followed by those who have enjoyed God's favours and blessings. This is the way which has been trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed God's favours and blessings.
*10). This makes it clear that the recipients of God's favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that in'am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God's approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption.
*10). This makes it clear that the recipients of God's favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that in'am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God's approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption.
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Nota: Bacaan Al-Qur'an (AQ) elok dibaca mengikut lenggok Bahasa 'Arab seboleh mungkin. Jadi tulisan rumi di dalam kurungan sebelah tulisan 'Arab itu, hanya sebagai panduan sahaja,kepada yang tidak mahir. Ianya bukan sebutan betul jika dibaca secara Bahasa Melayu. Jadi, belajarlah AQ secara berdepan dengan guru (talaqqi), insyaAllah. Moga kita beroleh hidayah apabila membacanya & mengetahui maksudnya. Jom kita sama-sama terus belajar AQ [Bacaan Al-Fatihah oleh 6 Imam Besar.]
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