Secondary Guidance and Divine Attributes

Secondary Guidance and Jalali Attributes

Secondary guidance, which is associated with the Jalali attributes (such as justice and omnipotence), is the result of human actions. The verse:

“And Allah does not guide the wrongdoing people” (Al-Baqarah: 258),

negates the notion of primary guidance towards good for wrongdoers, while affirming secondary guidance towards evil.

Key point: Secondary guidance, being divine justice, directs the servant according to their deeds.

Lack of Independence of Misguidance

Misguidance, like guidance, is dependent on divine delivery, and no being (even Satan or the commanding self) can misguide without divine will. The verse:

“So whoever turns away, He will misguide him and guide him to a burning punishment” (Al-Hajj: 4)

indicates secondary guidance towards evil.

Key point: Misguidance, like a shadow against the light of guidance, depends on divine will.

The Role of Causes in Guidance

The material world is the realm of causes, yet all causes are dependent on the Primary Cause (Allah). Prophets, Imams, and even Satan operate within the framework of divine delivery.

Key point: Causes, as instruments in the hands of the Lord, serve the divine delivery.

Continuous Guidance Even for the Learned

The request for guidance in:

“Guide us to the straight path”

is continuous even for scholars and believers. The verse:

“O you who have believed, believe” (An-Nisa: 136)

emphasizes the ongoing need for guidance.

Key point: Guidance, being a progressive flow, leads even the learned toward greater perfection.

Divine Unity of Actions and Divine Delivery

All existence is under divine delivery, and no being can guide or misguide without Allah’s will. The verse:

“You cannot guide whom you love, but Allah guides whom He wills” (Al-Qasas: 56)

confirms this principle.

Key point: The unity of actions, like a divine thread, connects all existence to the will of the Lord.

The Role of Human Choice in Secondary Guidance

Secondary guidance is the result of the servant’s actions and choice. Allah, based on human deeds, guides them towards good or evil, but within the framework of divine justice.

Key point: Human choice, like a seed in the soil, bears the fruit of guidance or misguidance.

This section clarifies guidance on two levels: primary and secondary. Primary guidance is the general divine grace inviting all to good, while secondary guidance results from human actions. The lack of independence of misguidance and the dependence of causes on the Primary Cause reinforce the unity of actions. The request for guidance is continuous even for the learned.

Summary

The verse:

“Guide us to the straight path” (Al-Fatiha: 6)

as a luminous gem in Surah Al-Fatiha, manifests the request for guidance to the right path. Divine guidance, understood as delivery to the destination, occurs on two levels: primary (general grace) and secondary (based on actions). Critiques of traditional views, such as likening guidance to good news, and the presentation of a coherent principle, distinguish this interpretation. Secondary guidance, which can lead to evil, operates within divine justice and the result of human deeds. Emphasizing the unity of actions and the continuous need for guidance encourages the servant to reflect on their relationship with the Lord and seek increasing illumination.

Divine Delivery and Proximity to the Origin of Creation

Text and Translation of the Verse:
“Guide us to the straight path”

Divine delivery is the foundation of the journey of all creatures. It is like a pure stream flowing from the source of existence, directing all creation toward their perfection. Allah, as the true Deliverer, guides all beings along the path of development without delegation. No particle in the world is exempt from this delivery, and all apparent causes, from prophets and saints to material resources, operate within divine will. This concept aligns with the unity of actions and shows that no being is independent of Allah.

Key point: Divine delivery is the axis of all creatures’ journey, and Allah, as the true Deliverer, delegates nothing to others.

The Role of Apparent Causes in Divine Delivery

Prophets, saints, and even material causes like food, as mirrors reflecting divine light, operate within divine delivery. Allah is present within these causes, and every apparent effect manifests His will. For instance, food reaching the human body is not merely nourishment but a vessel for the manifestation of divine delivery. This view aligns with the statement of the Commander of the Faithful:

“He is within all things without mingling and apart from all things without separation”

Worship and Proximity to the Origin of Creation

The aim of worship, especially prayer, is to attain proximity to the origin of creation and the essence of existence. The verse “Guide us to the straight path” is a supplication for this proximity, leading humans from multiplicity of creation to divine unity. This spiritual journey, akin to a passage from darkness to light, elevates humans toward the station of voluntary and obligatory nearness.

Key point: Worship, particularly prayer, is a means to attain closeness to the origin of creation and realize existential unity.

General vs. Specific Guidance in the Verse

Guidance in the Qur’an is divided into general and specific. General guidance, like a light encompassing the world, applies to all creatures, as manifested in the verse “We guided him to the two ways” (Al-Balad: 10). Specific guidance, requested in “Guide us to the straight path”, pertains to the straight path and leads to the highest nearness to Allah.

Key point: Specific guidance in this verse directs humans toward the straight path and divine proximity.

Verbal Structure of the Verse

In “Guide us to the straight path”, the verb “Guide” is singular imperative, unlike the plural verbs in previous verses (“We worship” and “We seek help”). This difference emphasizes the personal nature of the request for guidance. The straight path, as a firm line amid deviations, represents the way of unity and divine nearness.

Critique of Views Limited to Divine or Prophetic Guidance

Some perspectives, such as those in “Al-Tahqiq”, limit guidance to Allah, the Prophet, and the Qur’an. This narrow view overlooks the universality of guidance. All beings, from raindrops to stones, can be guides or misguiders, operating within divine delivery.

Key point: Guidance is not limited to Allah and prophets; all creatures can act as guides or misguiders within divine delivery.

The Reality of Shari’ah and the Influence of Beings

Shari’ah, Tariqah, and Haqiqat are existential realities. They represent levels of a flowing river toward the ocean and are not mere conceptual constructs. Shari’ah, like the Euphrates, is the gateway to reality; Tariqah, the river flowing toward the ocean; and Haqiqat, the infinite ocean of divine essence. These three constitute levels of a single reality.

Key point: Shari’ah, Tariqah, and Haqiqat are existential realities, not abstract concepts.

Positive and Negative Influence of Beings

All beings, from humans to inanimate objects, can guide or misguide. A glance, an environment, or even breathing in a particular space can guide or misguide a person. For example, polluted air darkens the mind, while fresh air, like a rejuvenating breeze, clears it. These effects occur within the framework of divine delivery.

The Role of Remembrance (Dhikr) in Neutralizing Misguidance

Remembrances such as SubhanAllah and Astaghfirullah, like spiritual armour, protect humans from negative environmental influences and misguidance of beings. These dhikr strengthen the heart and prevent heedlessness, aligning with the verse:

“Indeed, in the remembrance of Allah do hearts find rest” (Ar-Ra’d: 28)

Key point: Dhikr, like a spiritual shield, protects humans from misguidance by beings.

Supplication for Guidance and Protection from Misguidance

Humans must ask Allah to be granted guidance through beings and to be safeguarded from their misguidance. This supplication, like a key to divine mercy, keeps humans on the straight path and aligns with the concept of divine protection in Islamic ethics.

Shari’ah, Tariqah, and Haqiqat, as levels of a single existential reality, guide humans toward the divine essence. All beings, within the framework of divine delivery, can act as guides or misguiders, while dhikr and worship protect humans from misguidance. This perspective presents the universe as an integrated tableau of guidance and misguidance.