The Straightness of the Ṣirāṭ: An Essential Attribute or an Intrinsic Essence?

Straightness is a necessary attribute of the Ṣirāṭ, yet it is not intrinsic to its essence. In other words, a Ṣirāṭ devoid of straightness is not a true Ṣirāṭ and inevitably leads to degeneration. This philosophical distinction underscores the necessity of divine guidance along the path of the Ṣirāṭ.

The straightness of the Ṣirāṭ is like a light without which the path descends into the darkness of misguidance.

Key Point: Straightness is a necessary attribute of the Ṣirāṭ; without it, the path leads to degeneration and misguidance.

Individuality of Creation and Unique Paths

The individuality of paths is noteworthy. Every particle in existence possesses its own specific path and footprint. This individuality signifies the infinite diversity of creation, wherein each being plays a unique role within the cosmic order.

lā yaʿzubu ʿanhu mithqālu dharratin
— Not even the weight of an atom escapes His knowledge.

This individuality is like a fingerprint that is never repeated, situating each being upon its own distinctive path.

Key Point: Every being in existence has its own unique path, manifested in its existential determinations.

The Example of the Angels

Each angel is responsible for a specific task, like a single drop of rain. This example points to the infinite multiplicity within creation and the allocation of divine functions.

This allocation resembles the division of notes within a symphony, where each note plays a specific role in the harmony of the whole.

Conclusion

The interpretation of the concepts of Ṣirāṭ, Sabīl, and Ṭarīq is like a key that opens the doors of existential knowledge. The Ṣirāṭ, as the path of unity and divine guidance, stands in contrast to the multiplicity and diversity of Sabīl and the non-actuality of Ṭarīq. These concepts are determinations of a single reality manifested in the existential appearances of human beings. Critiquing concept-centredness, emphasising referent-centredness, and inviting unity with existence are among the outcomes of this analysis. Worship within the domain of the referent is like a clear spring that quenches the heart, whereas within the domain of mere signification it is illusory and fruitless. This book, as stated in the preface, is an invitation to reflect upon real instances and to emerge from the heedlessness of concepts, so that the human being may proceed along the path of the Straight Ṣirāṭ towards divine truth.

An Analysis of Ṣirāṭ and Sabīl within the Ontological Order

Sūrat al-Ḥamd, as the Mother of the Book, is a concise encapsulation of Qurʾānic teachings, within which the verse

ihdinā al-ṣirāṭ al-mustaqīm
— Guide us to the Straight Path (al-Ḥamd: 6)

forms the heart of the human supplication for attaining the divine path. This interpretation, focusing on the concepts of Ṣirāṭ and Sabīl, examines the distinction between these two notions, their relativity and gradations, and their place within the ontological and epistemological order. Through a profound and systematic approach, this analysis explores the relationship of the Ṣirāṭ with the Infallibles, truth, and religious knowledge, guiding the reader towards a deeper understanding of divine guidance along the Straight Ṣirāṭ.

The Essential Distinction between Ṣirāṭ and Sabīl

The Ṣirāṭ, as the straight and exalted divine path, is a superior vessel free from injustice, polytheism, and deficiency. By contrast, the Sabīl, due to dispersion, imperfection, and the possibility of deviation, occupies a lower rank and is accompanied by multiple entries and exits.

Key Point: The Ṣirāṭ is a straight path free from injustice and polytheism, whereas the Sabīl is accompanied by imperfection and the possibility of deviation.

This distinction is highlighted in the verse:

ihdinā al-ṣirāṭ al-mustaqīm
— Guide us to the Straight Path (al-Ḥamd: 6)

Due to its unity and straightness, the Ṣirāṭ indicates the path of divine guidance, whereas the multiplicity of Sabīl may lead to deviation.

From an ontological perspective, the Ṣirāṭ, as the principal محور of guidance, is associated with unity and perfection, whereas the Sabīl inclines towards multiplicity and deficiency.

The Supplication for Guidance to the Ṣirāṭ

The repetition of the supplication ihdinā al-ṣirāṭ al-mustaqīm in prayer is a request for liberation from injustice, polytheism, and the deficiencies of the Sabīl, and for establishment upon the exalted path of the Ṣirāṭ. This supplication directs the existential orientation of the human being towards harmony with the truth of existence.

Key Point: The supplication for guidance to the Ṣirāṭ is a request for release from the deficiencies of the Sabīl and for establishment upon the path of divine perfection.

As the heart of Sūrat al-Ḥamd, this supplication occupies a central position within the devotional and epistemological system of the Noble Qurʾān and emphasises the human being’s continual need for divine guidance.

Relativity and Gradations within the Sabīl

The Sabīl, due to its inherent imperfection, possesses varying degrees of deviation. These degrees refer to differences in the levels of misguidance, injustice, or polytheism across different paths.

Key Point: The Sabīl, due to dispersion and imperfection, has varying degrees of deviation accompanied by injustice and polytheism.

This concept accords with the multiplicity of Sabīl in the Noble Qurʾān, such as in the verse:

wa-anna hādhā ṣirāṭī mustaqīman fa-ittabiʿūhu wa-lā tattabiʿū al-subula fa-tafarraqa bikum ʿan sabīlihi
— And this is My Straight Path, so follow it, and do not follow other paths lest they scatter you away from His path (al-Anʿām: 153).

Gradations within the Ṣirāṭ

Although the Ṣirāṭ is free from injustice, polytheism, and deficiency, it possesses degrees of perfection. These degrees refer to differences in levels of perfection among prophets, saints, the truthful, and the believers.

Key Point: The Ṣirāṭ, though free from imperfection, has degrees of perfection that indicate differing ranks of individuals along the path of guidance.

This concept is affirmed in the verse:

wa-laqad faḍḍalnā baʿḍa al-nabiyyīna ʿalā baʿḍ
— Indeed, We have favoured some of the prophets over others (al-Isrāʾ: 55).

Likewise, the verse:

al-yawma akmaltu lakum dīnakum wa-atmamtu ʿalaykum niʿmatī (al-Māʾidah: 3)
— Today I have perfected your religion for you and completed My favour upon you

demonstrates the distinction between completion (itmām) and perfection (ikmāl).

These gradations accord with the principle of unity in multiplicity within Islamic philosophy and present the Ṣirāṭ as a single path possessing differing degrees of perfection.

Negation of Absoluteness Other than the Divine Essence

Nothing is absolute except the Divine Essence. Even the Infallibles, despite their infallibility, possess only a sanctified absoluteness, for they are created beings and occupy a rank below the Divine Essence.

Key Point: Absoluteness belongs exclusively to the Divine Essence, while the Infallibles, as created beings, possess a sanctified absoluteness.

This view accords with the narration:

“Lower us from lordship, then say whatever you wish.”

This narration emphasises the distinction between the Divine Essence and created beings, including the Infallibles.

A Critique of Exaggeration Regarding the Infallibles

Exaggeration, meaning the attribution of divine attributes to the Infallibles in an absolute and undifferentiated manner, is a superstition incompatible with monotheism. The Infallibles are manifestations and determinations of the Divine, not identical with God’s Essence.

Key Point: Exaggeration regarding the Infallibles, due to neglecting differentiation, is incompatible with the principle of monotheism.

This view is affirmed by the narration:

“Lower us from lordship, then say whatever you wish.”

This narration negates any attribution of lordship to the Infallibles.

This analysis accords with the theoretical mysticism of Ibn ʿArabī and the philosophy of Mullā Ṣadrā, both of which emphasise the distinction between essence and manifestation.

The Capacity of Created Beings for the Manifestation of Divine Names and Attributes

All created beings, from stones to the Infallibles, possess the capacity for the manifestation of divine names and attributes; however, the Infallibles have actualised this capacity fully and completely.

Key Point: The Infallibles, as the complete manifestations of divine names and attributes, possess the actualised capacity for their manifestation.

This concept accords with the verse:

mā tarā fī khalqi al-raḥmān min tafāwut
— You see no discrepancy in the creation of the Most Merciful (al-Mulk: 3).

The difference among created beings lies in the actualisation of their capacities, not in the principle of creation itself.

This analysis is related to the concept of the Most Sacred and Sacred Emanation in Islamic mysticism, which explains the capacity of created beings to receive divine effusion.

Negation of Pure Goodness Other than God

Pure goodness belongs exclusively to the Divine Essence. Although the Infallibles are manifestations of divine goodness, they are not pure goodness in an essential sense.

Key Point: Pure goodness is exclusive to the Divine Essence, while the Infallibles are manifestations of divine goodness.