Tafsir Al Fatihah 1-3

Tafsir Al Fatihah is my take from SufiNews.com., A special website Indonesian Sufi world. There are 7 verse from Surah Al-Fatihah. But on this occasion will dipersembakan commentary verses 1-3. While other till-2 Clause 7 will be my next post.

"Bissmilahirahmanirahim"

"The Most Compassionate and All-Merciful"
"The King in days of religious"
"Alhamd" (Praise), either actual or verbal is a form of manifestation of completeness and success of a goal, of all that exists. Hamdalah Because it is a form of praise opener, as well as a beautiful compliment for which eligible.

All of these entities as a whole is keistemewaan and distinctiveness, in addition to all of them oriented to the purpose of praise itself. All keparipumaan arise from the potential becomes actual, and everything is constantly purify and praise Him. As in the word of Allah swt:

"None of all that is except always exalt and praise Him."

Forms of prayer beads is penyuciannya of duality, of the properties that are less and weak, with only resting in Him alone, provide guidance on the singularity and of His power. The shape of the universe is compliments keparipurnaannya appearance on the structure of the universe in an orderly manner, and then manifested in the properties Jalaliyah (majesty and greatness) and the properties Jamaliyah (beauty).

The universe always have an awareness of where it started, how to care for its preservation and its regulation, as a mirror of the connotative meaning rububiyah essential for all creatures. Namely for all things contained in the Science of God. As a sign to the marked, also contains the full meaning of salvation globalitas because it contains the meaning of Sciences and also contains the meaning of defeat. Contained it also means the virtues of the general or specific. That is delicious and enjoyable lahiriyah batiniyah. Delicious lahiriyah like kesehalan and rizki, while delicious batiniyah such as knowledge and ma'rifat.

In terms of understanding its totality is the meaning of nature `s for all things that exist in the hereafter. For there is no limitation except that provided the Essence that is worshiped, with eternal blessings reward, far from mortality at the time zuhudnya servant, and when God Af'al tajalli when af'alhamba gone, the replacement of nature by the nature of His servant when the servant in keterhangusan conditions, the Automatic preservation through His Essence, awarded when in mortality form the essential servant.

So praise with all the substance is absolute only for Allah, the Exalted, is eternal and immortal according to the proportion of rights through the Essence of His servants.
If portrayed the beginning and end of the destination, as well as elements between initial and final stages in the expression of Al-Jam'u (terglobalisir), it can be broken down as follows: That it is the Praising of Allah, and His praise, both in terms of terglobalisir and detail. Abid and Ma'bud too, the beginning and end.

When God had tajalli against his servant in his pen, through His attributes, then the servant watched him with great majesty and his charisma, the servants of completeness witnessed His power and greatness. Then the servant was speaking to him both through speech and action through a form of worship to Him. Then they ask for help to Him, because there's nothing else to be worshiped except Him alone. There was no effort and power to anyone except by permission of His. So if the servant was unable to attend (in His presence) would motion and silence, too, is worship for Him with Him dim. They are in the prayer-prayers always lasting, prayed with the oral testimony of love for them on his Kemahaindah, from the side of anywhere and everywhere they face.