When Will We Become Muslims?
By: Triple A (أحمد عبد ٱلأول)
I will begin by stating I do not believe anything in Al Qur’aan is there by happenchance. Everything is for a purpose. It is not just the words and their context but also the choice of words of similar meaning. Explicit and allegorical expressions, the arrangement of words, verses, and chapters are not without forethought. Even the amount of chapters, verses, and words used are all for a purpose by Allaah and for our benefit. Therefore it is not by accident that the first chapter is Al Faatihat (the Opening) or that the second chapter is Al Baqarat (the Cow). The significance of the first verse in The Qur’aan being - “Bismi Allaahi Al Rahmaani Al Rahiymi” - should not be overlooked. In The Qur’aan there is a verse whose ending is, “and follow me, that is the straight path”, it’s concise, also significant, and can not be any clearer. Throughout The Qur’aan Allaah brings our focus directly back to him, he begins that way and ends that way always drawing us to him.
و اتبعون هاذا صراط مستقيم
and follow me, that is the straight path 43:61
The first chapter in The Qur’aan is Al Faatiha containing only seven verses but the totality of those few verses is very significant, it is only one message!
Al Faatihat (The Opening)
Verse 1. In, with, or by, the name of Allaah The Beneficent or The Gracious (Al Rahmaan) The Merciful (Al Rahiym). That is a typical interpretation of the first verse of Chapter 1. All chapters in The Qur’aan begin with this opening excepting chapter nine, however it appears twice in chapter twenty seven, once as its opening then again in verse thirty. In numerous verses of The Qur’aan “Rahmaan” is interpreted as Mercy, Grace, etc. The context in which a word is used will often define its meaning and it is no different with the noun Rahmaan, context of usage helps to define it. Chapter 19 verse 45, speaks of the punishment from Al Rahmaan. The context of the verse which is punishment is not consonant with the definition of beneficent which is about goodness. Of the four interpreters, Muhammad Asad, Farouk Malik, Muhammad M. Pickthall, and Yusuf Ali; two interpret Rahmaan as Gracious and two as Beneficent. Chapter 19 verses 85 and 86 speak of two groups appearing before Al Rahmaan, the God fearing and the guilty, with the guilty going to hell. Between those four interpreters Rahmaan is interpreted as Beneficent, Gracious, and Compassionate, each might be consonant with verse 85 but not with verse 86 where that group is sentenced to hell by, The Beneficent, The Gracious, of The Compassionate. It is obvious that a reassessment of Rahmaan needs to be addressed. But it is in Chapter 17 verse 110, where it is all brought into crystal clearness, in this verse we are told to address the Creator as Allaah or Al Rahmaan. Al Rahmaan and Al Rahiym do share the same root verb however Rahiym may correctly be translated as Merciful whereas Rahmaan, like Allaah has no translation for they both are all encompassing and are proper names of the Creator. As such each of these two names should be rendered in the same manner, as proper names and not interpreted or translated. Therefore in the first verse of the first chapter, Al Faatihat, Allaah reveals his two names to us - Allaah and Al Rahmaan - then his attribute of The Merciful. A more accurate interpretation of the verse would therefore be, “in the name of Allaah The Rahmaan The Merciful”.
Verse 2. The second verse is also revelatory for we are informed Allaah is the one who is worthy of the highest of praises and that he is not only The Lord but The Lord of all worlds, be they past, present, or future, of all life and matter, and of whatever can or can not be seen, and all that is known, unknown, or has been forgotten.
Verse 3. This is a reinforcement verse whereby Allaah restates his name, The Rahmaan, to us as well as what he always is to his creation, The Merciful. The central message is that; “I am everything to all of creation and although I am omnipotent, I am also The Merciful to all of creation.
Verse 4. In this fourth verse we are made known of a coming Day of Requital and that The Rahmaan is the only Master of that day.
I prefer “Day of Requital” rather than the more popular “Day of Judgment”. Judgment signifies the pronouncement more so of an opinion, whereas requital is more accurately a pronouncement of ‘equitable repayment’. It thus draws awareness that Allaah is always fair and just, even when punishment must be meted out.
Verse 5. No one should be worshipped other than one who is worthy and verse five tells us that The Rahmaan is that one. Throughout our lives we will need assistance, help, and the only one who can best provide that is the same one who is worthy of our worship.
Verse 6. The best guide for any undertaking can only be the one who designed the goal that is being sought for. The straight path is that goal; and once on it one does not want to get lost possibly not finding it again, so once again it is The Rahmaan - who is its designer - who is asked to be that guide.
Verse 7. Though the straight path is a goal unto itself it is nonetheless still a path and all paths lead somewhere. Where will this path lead us? It leads us to receiving The Rahmaan’s grace by pleasing him, a goal worthy of any Mujaahiduwn (a person who strives). As long as the focus is maintained on the prize, the goal, there is no need to fear the displeasure or punishment from The Rahmaan or of getting sidetracked and arriving at the wrong destination.
I had said earlier that the totality of the seven verses in Al Faatihat was of one message; all dependence should be upon Allaah, Al Rahmaan.
Al Baqarat (The Cow)
Verse 1. This is the second chapter of The Qur’aan and its first verse begins with, Alif Lam Mim, which may appear to be isolated letters of the Arabic alphabet. Seemingly isolated letters such as these appear at the beginning of a number of chapters in The Qur’aan; they have been and still are the topic of much debate in the Islaamic Community. Some have termed them “mystical letters”, some have termed them abbreviations - and provide their corresponding meanings, and some say they are actually words. I don’t know their true significance but I am of the opinion there are definite meanings attached to them and that we should know them. It is possible that the reason for the oft-omission of their meanings is that the interpreters not having known the meanings have passed them off as being “mystical” to cover their lack of spiritual knowledge. So why is it that I don’t know their meanings? I would attribute it to my own lack of spiritual knowledge; I may not be ‘ready’ for that wisdom yet. The day may come when I will feel confident as to their meanings, then again maybe not, but one thing is for sure, if their meanings are ever revealed to me I will share them - unless Al Rahmaan also reveals to me that I should not. Some things are not meant to be given away, and are meant to be striven for.
Verse 2. This verse informs us that what we have already read, and will be reading, is a decree. It is a decree which is perfect and will be our guide if we are reverent to our Lord, The Rahmaan. In Al Qur’aan the Arabic designation for people who are reverent is Al Muttaqiyn.
Verse 3. The Reverent are the ones who though they can not see it never the less believe in the unseen. They believe in what can not be acknowledged by sensory perceptions but are accepted as truths nonetheless having been informed of them by The Rahmaan. They establish regular prayers and maintain them, but not as a ritualistic daily exercise in numbers but establish and maintain them internally as well, soulfully, spiritually. Respecting those prayers by approaching them in an appropriate frame of mind and when praying - this is very important - knowing what they are saying. Reverence to and for The Rahmaan includes giving regular charity, and being glad to give it because having the means to give also means having been blessed even before the act of charity.
Verse 4. We are told that The Reverent believes in what The Rahmaan “sent down” to them as well as in what he “sent down” to those who had received his decrees before them. That there is a hereafter, a life after this one which we are currently in, it is a reality and The Reverent have assurance in their souls of that fact. So this verse continues with the believing in the unseen.
Verse 5. If we are Mujaahiduwn, ‘striving’ at understanding while believing the true significance of the preceding four verses we can not only expect to be guided by The Rahmaan and being among The Reverent, but to also become Al Muflihuwn (The Successful).
I concentrated only on the first five verses in Al Baqarat for a specific reason. If you check Arabic Qur’aan's that are "Uthmaniy mushaf’s" of six hundred and four pages you will probably find that the second page will only have the first five verses from Al Baqarah on it. Why are they printed that way? I will once again have to say that I don’t know, but it was something I took notice of. From my reading and studying the seven verses of Chapter 1, Al Faatiha, and the first five verses of Chapter 2, Al Baqarat, I saw the essence of Al Muslimiyn (The Submitter), Al Muttaqiyn (The Reverent), and Al Muw’’min (The Believer). Those twelve verses are few but they are fully detailed and provided me with a clear understanding of submitting, being reverent, and success, and of what I believe my relationship should be towards The Rahmaan and his word, The Qur’aan.
The first verse of Chapter 1, the Opening, sets the tone for the entirety of The Qur’aan condensed into a few words and as a complete verse. “Verse one of Al Faatihat is Al Islaam!” If you can comprehend the significance of that statement, “verse one of Al Faatihat is Al Islaam,” you will not only understand Al Islaam you will also understand Al Muslim. The remaining six verses of the chapter are elaborations of that first verse.
There is something else noteworthy of those twelve verses. Besides their being the nucleus of Al Islaam and besides their providing perceptions of Al Rahmaan, absent is any mentioning of sun’a or ahaadiyth.
When will be become Muslims? If and when our spirituality grows and we really comprehend these twelve verses, and live by them, I believe that is when our faith will be restored to us and when we will become the ones spoken of in the verse 23:1.
قد افلح المؤمنون
Certainly successful will be the believers 23:1
Then and only then will we be, Al Muslimuwn!
Last Updated 02/12/2010