Surah Al-Fatihah (Arab: الفاتحة, translit. al-fātiḥah, har. 'pembuka' IPA: [ʔal faːtiħah]) adalah surah pertama dalam al-Qur'an. Surah ini diturunkan di Makkah sehingga tergolong surah makiyah dan terdiri dari tujuh ayat. Al-Fatihah merupakan surah yang pertama-tama diturunkan dengan lengkap di antara surah-surah yang ada dalam Al-Qur'an. Surah ini memuat doa untuk memohon petunjuk dan kasih sayang kepada Allah.[4]
Surah ini disebut Al-Fatihah (Pembukaan) karena dengan surah inilah dibuka dan dimulainya Al-Quran, serta dinamakan Ummul Qur'an (أمّ القرءان; induk al-Quran) atau Ummul Kitab (أمّ الكتاب; induk Al-Kitab) karena merupakan induk dari semua isi Al-Quran. Selain itu, surah ini dinamakan pula As Sab'ul matsaany (السبع المثاني; tujuh yang berulang-ulang) karena jumlah ayatnya yang tujuh dan dibaca berulang-ulang dalam salat.[5]
Diriwayatkan dari hadis, Surah Al-Fatihah terbagi menjadi dua, yakni separuh bagian pertama untuk Allah dan separuh bagian kedua untuk hamba-hamba-Nya.[6] Terdapat perbedaan pendapat apakah Bismillah adalah ayat pertama Surah al-Fatihah, atau ayat tidak bernomor.[7] Surah ini diawali dengan memuji Allah (Alhamdulillah) dan menyatakan bahwa Allah adalah Tuhan seru sekalian alam (ayat 1/2),[8] Yang Maha Pemurah lagi Maha Penyayang (ayat 2/3),[9] dan Dia-lah yang menguasai Hari Pembalasan (ayat 3/4).[10]
Pada akhirnya, imam empat mazhab Sunni terbagi menjadi beberapa pendapat:
Tiga ayat terakhir merupakan separuh bagian hamba, dimulai dengan "Hanya kepada Engkau-lah kami menyembah, dan hanya kepada-Mu-lah, kami memohon pertolongan" (ayat 4/5), kemudian memohon untuk menunjukkan siratalmustakim (jalan yang lurus), yakni jalan yang diberikan telah diberikan nikmat (ayat 5-6/6-7).[12]
Beberapa pemikir Muslim meyakini bahwa orang Yahudi dan Nasrani adalah contoh dari orang-orang yang dimurkai dan orang-orang tersesat, berturut-turut.[13][14][15][16][17][18][19][20]:45 Yang lain memandang ini sebagai kecaman terhadap semua orang Yahudi dan Nasrani dari masa ke masa.[21][22][23] Sementara itu, yang lain berpendapat bahwa ayat ini merujuk pada semua orang secara umum tanpa memandang kelompok tertentu.[24][25][26][27][28][29][30]
Al-Fatihah merupakan satu-satunya surah yang dipandang penting dalam salat. Salat dianggap tidak sah apabila pembacanya tidak membaca surah ini.[31] Dalam hadis dinyatakan bahwa salat yang tidak disertai al-Fatihah adalah salat yang "buntung" dan "tidak sempurna".[32] Walau begitu, hal tersebut tidak berlaku bagi orang yang tidak hafal Al-Fatihah. Dalam hadis lain disebutkan bahwa orang yang tidak hafal Al-Fatihah diperintahkan membaca:
Dalam pelaksanaan salat, Al-Fatihah dibaca setelah pembacaan Doa Iftitah dan dilanjutkan dengan "Aamiin" dan kemudian membaca ayat atau surah al-Qur'an (pada raka'at tertentu). Al-Fatihah yang dibaca pada rakaat pertama dan kedua dalam salat, harus diiringi dengan ayat atau surah lain al-Qur'an. Sedangkan pada rakaat ketiga hingga keempat, hanya Al-Fatihah saja yang dibaca.[34]
Disebutkan bahwa pembacaan Al-Fatihah seperti yang dicontohkan Nabi Muhammad adalah dengan memberi jeda pada setiap ayat hingga selesai membacanya,[35] misal:
Selain itu, kadang bacaan Nabi Muhammad pada ayat Maliki yaumiddīn dengan ma pendek dibaca Māliki yaumiddīn dengan ma panjang.[36]
Dalam salat, Al-Fatihah biasanya diakhiri dengan kata "Aamiin". "Aamiin" dalam salat Jahr biasanya didahului oleh imam dan kemudian diikuti oleh makmum. Pembacaan "Aamiin" diharuskan dengan suara keras dan panjang.[37] Dalam hadis disebutkan bahwa makmum harus mengucapkan "aamiin" karena malaikat juga mengucapkannya, sedangkan pendapat lain mengatakan bahwa "aamiin" diucapkan apabila imam mengucapkannya.[38]
Pembacaan Al-Fatihah dan surah-surah lain dalam salat ada yang membacanya keras dan ada yang lirih. Hal itu tergantung dai salat yang sedang dijalankan dan urutan raka'at dalam salat. Salat yang melirihkan seluruh bacaannya (termasuk Al-Fatihah dan surah-surah lain) dari awal hingga akhir salat, disebut Salat Sir (membaca tanpa suara). Salat Sir contohnya adalah Salat Zuhur dan Salat Ashar di mana seluruh bacaan salat dalam salat itu dilirihkan. Selain salat Sir, terdapat pula salat Jahr, yaitu salat yang membaca dengan suara keras. Salat Jahr contohnya adalah salat Subuh, salat Maghrib, dan salat Isya'. Dalam salat Jahr yang berjamaah, Al-Fatihah dan surah-surah lain dibaca dengan keras oleh imam salat. Sedangkan pada saat itu, makmum tidak diperbolehkan mengikuti bacaan Imam karena dapat mengganggu bacaan Imam dan hanya untuk mendengarkan. Makmum diperbolehkan membaca (dengan lirih) apabila imam tidak mengeraskan suaranya.[38] Sementara dalam Salat Lail, bacaan Al-Fatihah diperbolehkan membaca keras dan diperbolehkan lirih, hal ini seperti yang tertera dalam hadits:
Dalam Salat, pembacaan Surah Al-Fatihah sifatnya wajib bagi imam, makmum maupun orang yang salat sendirian. Pembacaan Surah Al-Fatihah merupakan salah satu syarat sah dalam salat. Pengecualian pembacaan Surah Al-Fatihah dengan salat yang dianggap sah berlaku bagi makmum masbuk yang hanya mendapati imam ketika rukuk.[40] Pembacaan Surah Al-Fatihah di dalam salat harus tepat pada posisi berdiri. Salat dianggap tidak sah ketika Surah Al-Fatihah mulai dibaca ketika sedang menuju berdiri pada rakaat baru. Pembacaan Surah Al-Fatihah secara keliru hingga mengubah makna juga membuat salat menjadi tidak sah. Hal ini juga berlaku ketika pembacaannya melupakan salah satu huruf maupun tasydid.[41]
Pandangan yang cukup umum tentang asal usul surah ini berasal dari riwayat Abdullah bin Abbas (raḍiyallāhu ‘anhu) bahwa surah ini termasuk dalam kelompok Makiyah, meski ada yang meyakini apakah surah itu Madaniyah, atau bahkan diturunkan di kedua kota.[42] Para ulama sepakat bahwa surah ini merupakan surah pertama yang diturunkan secara lengkap kepada Nabi Muhammad.[4]
Nama surah ini, yang berarti "Pembukaan", maksudnya adalah surah pertama yang muncul dalam Mus'haf, dibacakan setiap rakaat salat. Akar kata nama surah ini adalah F-T-Ḥ (ف ت ح), yang berarti "membuka" atau "menaklukkan".[4][43] Selain dinamai Al-Fatihah (Pembukaan), surah ini sering juga disebut Fātiḥatul Kitāb (Pembukaan Kitab), Al-Ḥamd (Segala Puji), Aṣ-Ṣalah (Salat), Ummul-Kitāb (Induk Kitab), Ummul Qur'ān (Induk Al-Qur'an),[44] As-Sab'ul Maṡani (Tujuh yang Diulang dari Surah 15:87),[45] asy-Syifa' (Obat),[46][47] Al-Wafiyah (Yang Sempurna), al-Kanz (Simpanan Yang Tebal), asy-Syafiyah (Yang Menyembuhkan), al-Kafiyah (Yang Mencukupi), al-Asas (Pokok), ar-Ruqyah (Mantra), asy-Syukru (Syukur), ad-Du'au (Do'a), dan al-Waqiyah (Yang Melindungi dari Kesesatan).[1]
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[The scholars] disagree over whether [Bismillah] is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning. [...] The opinion that Bismillah is an Ayah of every Surah, except [At-Tawbah], was attributed to (the Companions) Ibn 'Abbas, Ibn 'Umar, Ibn Az-Zubayr, Abu Hurayrah and 'Ali. This opinion was also attributed to the Tabi'in 'Ata', Tawus, Sa'id bin Jubayr, Makhul and Az-Zuhri. This is also the view of 'Abdullah bin Al-Mubarak, Ash-Shaf i'i, Ahmad bin Hanbal, (in one report from him) Ishaq bin Rahwayh, and Abu 'Ubayd Al-Qasim bin Salam. On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal. Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal.
The Prophet interpreted those who incurred God's wrath as the Jews and the misguided as the Christians.
Most commentators have included the Jews among those who have "incurred" divine wrath and the Christians among those who have "gone astray".(Tabari, I, pp. 185-195; Zamakhshari, I, p. 71)
The saying of the Exalted, 'not the Path of those who have earned Your Anger, nor of those that went astray': the majority of the scholars of tafseer said that 'those who have earned Your Anger' are the Jews, and 'those that went astray' are the Christians, and there is the hadeeth of the Messenger of Allaah (SAW) reported from Adee bin Haatim (RA) concerning this. And the Jews and the Christians even though both of them are misguided and both of them have Allaah's Anger on them - the Anger is specified to the Jews, even though the Christians share this with them because the Jews knew the truth and rejected it and deliberately came with falsehood, so the Anger (of Allah being upon them) was the description most befitting them. And the Christians were ignorant, not knowing the truth, so misguidance was the description most befitting them. So with this the saying of Allaah, 'so they have drawn on themselves anger upon anger' (2:90) clarifies that the Jews are those that 'have earned your Anger'. And likewise His sayings, 'Say: shall I inform you of something worse than that, regarding the recompense from Allaah: those (Jews) who incurred the Curse of Allaah and His Anger' (5:60)
Some of the commentators believe that / dallin / 'those gone astray' refers to the misguided of the Christians; and / maqdubi 'alayhim / 'those inflicted with His Wrath' refers to the misguided of the Jews.
According to almost all the commentators, God's "condemnation" (ghadab, lit., "wrath") is synonymous with the evil consequences which man brings upon himself by wilfully rejecting God's guidance and acting contrary to His injunctions. ... As regards the two categories of people following a wrong course, some of the greatest Islamic thinkers (e.g. Al-Ghazali or, in recent times, Muhammad 'Abduh) held the view that the people described as having incurred "God's condemnation" - that is, having deprived themselves of His grace - are those who have become fully cognizant of God's message and, having understood it, have rejected it; while by "those who go astray" are meant people whom the truth has either not reached at all, or to whom it has come in so garbled and corrupted a form as to make it difficult for them to recognize it as the truth (see 'Abduh in Manar I, 68 ff.).
...those who are in the darkness of Wrath and those who stray? The first are those who deliberately break God's law; the second those who stray out of carelessness or negligence. Both are responsible for their own acts or omissions. In opposition to both are the people who are in the light of God's Grace: for His Grace not only protects them from active wrong ... but also from straying into paths of temptation or carelessness. The negative gair should be construed as applying not to the way, but as describing men protected from two dangers by God's Grace.
Das anaphorische ʾiyyāka (V. 6) betont die Exklusivität des Angerufenen, der anders als im Fall der paganen mušrikūn, die Gott zwar in extremen Situationen um Hilfe rufen, ihm aber nicht dienen, vgl. Q 17:67, Adressat sowohl von Hilferufen als auch von Gottesdienst ist. An diese im Zentrum stehende Affirmation der Alleinverehrung Gottes schließt die Bitte um Rechtleitung an (V. 7). Der hier erhoffte ‚gerade Weg‘ soll demjenigen der bereits von Gott mit Huld bedachten Vorläufern folgen. Sie werden nicht explizit gemacht und dürften zur Zeit der Entstehung der fātiḥa auch unbestimmt intendiert sein. Erst später–mit der Herausbildung von Kollektivbildern - ließen sich die Zielgruppen ex silentio erschließen
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