Exegesis of the Verse "ir al-Ladhna Anamta Alayhim": A Scientific and Sublime Analysis

of Nokounam, May His Soul Rest in Peace Session Twenty-Six

Introduction

The Srah al-amd, as the Opening of the Book, encompasses the deepest divine knowledge, wherein the supplication for guidance to the Straight Path in its concluding verses holds a distinguished status. The noble verse, Ihdin a-ir al-Mustaqm * ir al-ladhna anamta alayhim ghayri al-maghbi alayhim wal -lln (al-amd: 67), is a prayer that directs the believers heart toward divine guidance.

This treatise, adopting a scientific and systematic approach, analyses this verse and the concepts associated with the Straight Path, the Graced Ones, the Guided, the Resentful, and the Astray. The objective is to provide a precise exegesis for specialised audiences, relying upon critical assessments of prominent commentators views and elucidating Quranic subtleties.

Section One: Clarification of the Concept of the Straight Path and Its Hierarchies

1.1 Unity of the Path and the Diversity of Travellers

The Straight Path in the Holy Quran is introduced as a single way, whose travellers differ in rank and characteristics. The verse

Ihdin a-ir al-Mustaqm * ir al-ladhna anamta alayhim ghayri al-maghbi alayhim wal -lln
(al-amd: 67)

means, Guide us to the Straight Path, the path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger nor of those who are astray. This verse attributes the Straight Path to the Graced Ones, not exclusively, but as a distinguished group within this path.

The Graced Ones, according to the verse

Wa man yuiillha war-rasla fa-ulika maa alladhna anamallhu alayhim mina an-nabiyyn wa-iddqn wash-shuhad wa-lin
(an-Nis: 69)

meaning And whoever obeys God and the Messengerthose are with those upon whom God has bestowed favour, of the Prophets, the Truthful, the Martyrs, and the Righteousby virtue of receiving special divine favours such as infallibility, occupy a higher rank than the Guided (ordinary believers).

Key Point: The Straight Path, like a pure flowing stream, is unitary; however, its travellers proceed along it with differing ranks and gradations of guidance.

1.2 Expansiveness and Narrowness of the Straight Path

The Straight Path possesses gradations concerning its breadth and narrowness, as well as in terms of precision and lack thereof. The Graced Ones journey along a wider and more precise path, whereas the Guided occupy a stage with less breadth and reduced precision.

The verse

Al-ladhna man walam yalbis mnahum biulm; ulika lahumu al-amn wahum muhtadn
(al-Anm: 82)

meaning Those who believe and do not mix their faith with injusticethose have security, and they are rightly guided, refers to the Graced Ones whose faith is free from polytheism and sin. The Guided may confront challenges that taint their faith with injustice (sin).

Key Point: The Straight Path is like a bridge with varying widths, on which the Graced Ones tread the widest and most precise route.

1.3 Distinction between the Graced Ones and the Guided

Though both the Graced Ones and the Guided share the Straight Path, they differ due to distinctions in existential ranks and spiritual stations. The Graced Ones enjoy the blessings of infallibility and complete security, while the Guided may encounter lapses. Quranic terms such as sinful believer or wicked believer indicate the possibility of the Guideds faith being mingled with sin.

Key Point: The Graced Ones shine like brilliant stars upon the Straight Path, whereas the Guided resemble travellers who occasionally face the stumbling blocks of error.

Section Two: Critique of Interpretive Perspectives

2.1 Critique of Allameh Tabatabais View in Al-Mzn

Allameh Tabatabai, in Al-Mzn (Volume 1, page 29), distinguishes the Straight Path from the two paths of the Resentful and the Astray, attributing it to the humble believers, yet overlooks the distinction between the Graced Ones and the Guided. He writes, Wa a-ir al-mustaqm l mala lays huwa arqayni al-khirayn min uruqin thalth. This generalisation diminishes the subtle differences in faith ranks.

The verse from Al-Anm (82) specifically pertains to the Graced Ones, not all believers, for ordinary believers faith may be intermixed with injustice. This critique shows that the tripartite division (believers, resentful, astray) is imprecise, necessitating a fourfold categorisation (Graced Ones, Guided, Astray, Resentful).

Key Point: Allamehs interpretation, resembling a broad brushstroke, downplays the subtleties of faith hierarchies and requires reconsideration.

2.2 Critique of Reference to the Verse from Al-Anm

Allameh Tabatabai extends the verse

Al-ladhna man walam yalbis mnahum biulm; ulika lahumu al-amn wahum muhtadn
(al-Anm: 82)

to all believers, but this verse is designated to the Graced Ones. Ordinary believers may suffer injustice, whereas the Graced Ones are free from this defect.

Key Point: The verse from Al-Anm is a precious gem reserved for the Graced Ones and should not be generalised to all believers.

2.3 The Straight Path and Immunity from Polytheism and Injustice

Allameh describes the Straight Path as one devoid of any polytheism or injustice whatsoever: ir l yaqa fhi shirk wal ulm al-batta. This characterization aligns with the features of the Graced Ones but cannot be generalized to the Guided. The verse

L yanlu ahd al-limn
(al-Baqarah: 124)

meaning My covenant does not reach the wrongdoers, emphasises the exclusivity of infallibility to the Graced Ones.

Key Point: The Graced Ones path is like a pristine mirror, free from any polytheism or injustice, whereas the Guided may occasionally become ensnared in the whirlpools of error.

2.4 Distinction among the Graced Ones, Associates, and Entrants

Allameh does not distinguish between the Graced Ones, the associates (Muayy), and the entrants (Dukhl). The verse

Wa man yuiillha war-rasla fa-ulika maa alladhna anamallhu alayhim
(an-Nis: 69)

refers to the associates, not the Graced Ones themselves. Such generalisation conflicts with Quranic nuances.

Key Point: The associates and entrants, like shadows beside the Graced Ones, benefit from their light of guidance but occupy different stations.

2.5 Critique of Marm Khs Summarisation

Marm Kh summarises the purpose of Srah al-amd into three pillars: glorification of God, exclusive worship and reliance on Him, and instruction to seek guidance. However, restricting the Straight Path solely to eternal life and everlasting bliss is imprecise, since eternal life is also attributed to the inhabitants of Hellfire (al-Baqarah: 25), and everlasting bliss is not confined solely to Paradise.

Key Point: Marm Khs summarisation, like a general map, overlooks the semantic subtleties of Srah al-amd.

2.6 Critique of Limiting the Straight Path to the Graced Ones

Marm Kh considers the Straight Path exclusive to the Graced Ones; however, this is incompatible with verses such as

Fabudhu hdh irun mustaqm
(l Imrn: 51)

meaning Worship Him; this is the Straight Path, and

Wa man yataim billh faqad hudiy il irin mustaqm
(l Imrn: 101)

meaning And whoever holds fast to God has indeed been guided to a Straight Path. These verses indicate that the Straight Path is accessible to all worshippers and believers.

Key Point: The Straight Path is like an open gate, accessible to all believers, not only to the Graced Ones.

Section Three: Interpretive Subtleties and Nuances

3.1 Multiplicity of the Straight Paths Hierarchies

Although the Straight Path is unitary in essence, it possesses multiple ranks and aspects. The verse

Indeed, God guides those who believe to a Straight Path.
(al-ajj: 54)

indicates that all believers have access to this path. The geometric metaphor of an angle illustrates this multiplicity: the straight line is one, but its angles are many.

Key Point: The Straight Path, like a single line with countless angles, encompasses various gradations of guidance.

3.2 Interpenetration of the Guided and the Astray

Though generally distinct, the Guided and the Astray may sometimes overlap. Astray individuals