of Nokounam, , Session Sixty-One (Date: 10/4/1387 Hijri Shamsi)
The terms "سَبِیل", "صِرَاط", and "طَرِیق" in the Holy Qur'an, as pivotal guiding keywords, play a central role in understanding the spiritual and existential paths of human beings. Although these terms generally denote the concept of a "path" or "way," within Qur'anic contexts, they acquire distinct and profound meanings. The present interpretation, relying on Lecture No. 61, undertakes a precise examination of these three terms within the framework of the Blessed Surah Al-Ftiah. This analysis, employing linguistic, theological, and psychological approaches, extracts meanings, conducts statistical analyses of usage, and elucidates the semantic differences among these terms in the Holy Qur'an. The forthcoming treatise, articulated in a lofty style and systematic structure, provides a comprehensive and profound perspective intended for specialists in Qur'anic studies and humanities.
In Qur'anic sciences, synonymous or closely related terms acquire varying meanings according to their contexts. This phenomenon resembles the distinction between the words "فقیر" (Faqr) and "مسکین" (Miskn), which, when used together, maintain their specific meanings, whereas in isolated usage, they may encompass each other.
Indeed, alms are for the poor and the needy.
This characteristic is like a mirror reflecting subtle semantic differences within the Qur'anic lexical system. The terms "سَبِیل", "صِرَاط", and "طَرِیق" conform to this rule.
The terms "انسان" (Insn), "بشر" (Bashar), and "آدم" (dam) in the Qur'an each highlight a different aspect of human existence. Similarly, while "سَبِیل", "صِرَاط", and "طَرِیق" share the general concept of "path," they reveal distinct facets in specific contexts.
Indeed, We created man from a mixed drop.
This analogy acts as a bridge linking human concepts with Qur'anic guidance concepts, revealing subtle distinctions.
The concept of "نفس" (Nafs) in the Qur'an encompasses all human attributes such as emotion, conscience, memory, and intellect. The terms "سَبِیل", "صِرَاط", and "طَرِیق", in their general meaning of "path," include all existential human pathways, but in particular contexts, they adopt differentiated meanings.
By the soul and He who proportioned it.
The soul resembles a sea encompassing all human traits, and "سَبِیل", "صِرَاط", and "طَرِیق" are like branches from this sea indicating guiding paths.
The Qur'anic terms "سَبِیل", "صِرَاط", and "طَرِیق", although generally synonymous with "path," carry distinct meanings in specific contexts. This distinction resembles that between "فقیر" and "مسکین" or between "انسان" and "بشر", demonstrating the systematic nature of Qur'anic vocabulary.
Analyzing lexical roots in the Holy Qur'an is challenging due to linguistic and contextual complexities. While some linguistic issues are readily resolved, others, such as the analysis of "سَبِیل", "صِرَاط", and "طَرِیق", prove difficult because of semantic complexities.
This difficulty is akin to a journey into the depths of an ocean, where each wave brings a new meaning to the shore. The analysis of Qur'anic vocabulary demands precision and profound insight.
Within Shiite theology, proving concepts such as infallibility (imah) or guardianship (wilyah) is complex due to philosophical and narrational intricacies. Similar complexity is observable in analyzing guiding vocabulary.
And when his Lord tested Abraham with certain words, and he fulfilled them.
This complexity resembles a puzzle that can only be unlocked by the key of divine knowledge and guidance.
Analyzing the terms "انسان", "بشر", and "آدم" is easier, but "سَبِیل", "صِرَاط", and "طَرِیق" are more difficult due to semantic and applicative complexities. These terms resemble paths, each leading to a distinct destination.
The analysis of Qur'anic terms, especially "سَبِیل", "صِرَاط", and "طَرِیق", is challenging due to linguistic and theological complexities. This difficulty necessitates a precise and multifaceted approach to extract meanings from the Qur'anic text.
The meanings of "سَبِیل", "صِرَاط", and "طَرِیق" should be extracted directly from the Holy Qur'an, since lexicons, due to their rudimentary nature, cannot elucidate the depth of Qur'anic meanings.
Guide us to the Straight Path.
The Holy Qur'an is like a treasury that reveals the meanings of its terms in various contexts. Lexicons serve only as an initial key to enter this treasury.
Lexicons, due to their limitations in contextual analysis, cannot fully explain the profound meanings of the Qur'an. This limitation acts as a veil between the reader and the true essence of the terms.
The extraction of the guiding terms' meanings from the Qur'anic text itself, due to its comprehensiveness and systematic nature, is more precise and profound than lexicographical sources. This approach reveals the authentic meanings of the terms in Qur'anic contexts.
The term "سَبِیل" appears 170 times with 26 different titles in the Holy Qur'an. These titles include "ابن السبيل" (the wayfarer), "سواء السبيل" (the equal way), "سبيل الله" (the path of God), "سبيل الطاغوت" (the path of the tyrant), "سبيل المؤمنين" (the path of the believers), "سبيل المجرمين" (the path of the criminals), and others.
And indeed, this is My Straight Path, so follow it and do not follow other paths.
This diversity is akin to a garden where each branch signifies a different path. The term "Sabeel", in its multiplicity, demonstrates the comprehensiveness of the concept of "way" in the Holy Qur'an.
An exact count of the usages of "Sabeel" reveals that "Sabeel Allah" occurs 63 times, constituting its most frequent form. Other titles such as "Ibn al-Sabeel" (8 occurrences), "Siwa al-Sabeel" (6 occurrences), and "Sabeelan" (27 occurrences) also possess notable frequencies.
This statistical data resembles a map that sketches various guiding and misleading paths in the Qur'an.
"Sirat" and "Tariq" appear less frequently in comparison to "Sabeel". "Sirat", characterised by the adjective "straight" and its association with guardianship (Wilayah), and "Tariq", noted for its simplicity and primordial nature, are distinguished from "Sabeel".
رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ
My Lord, You have bestowed upon me a portion of sovereignty
"Sirat" and "Tariq" appear as two distinct routes: one culminating in a lofty destination and the other in a rudimentary path.
"Sabeel" is likened to a surface with slippery pellets, rendering entry to its centre difficult. This difficulty signifies the crossroads nature of "Sabeel" between good and evil.
الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا
Those who sell the covenant of Allah and their oaths for a small price
"Sabeel" resembles an intersection where human beings choose between good and evil. This intersection inherently contains the risk of misguidance.
"Sabeel", with its diversity and frequent usage, demonstrates the comprehensiveness of the concept of "way" in the Holy Qur'an. Positioned at the crossroads of good and evil, it elucidates various human paths.
"Sirat" is a simple, non-derived term that, coupled with the adjective "straight", points towards the path of truth and guardianship (Wilayah).
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Guide us to the straight path
"Sirat" resembles a straight line guiding the human being unerringly towards the divine destination.
"Sirat" is profoundly linked to guardianship. This connection is also evident in the Hadith al-Thaqalayn.
حديث: إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ
Hadith: Indeed, I am leaving among you the two precious things
Guardianship is akin to a lamp illuminating the path of "Sirat", safeguarding the human being from deviation.
"Tariq" refers to rudimentary and simple paths which have not yet attained maturity.
أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ
Have they not seen how many We destroyed before them
"Tariq" is like a foundation that has not yet reached the stage of solidity and perfection.
"Sirat", with its simple structure and connection to guardianship, points to the path of truth, whereas "Tariq" indicates elementary paths and "Sabeel" refers to the intersection of good and evil. These distinctions demonstrate the systematic nature of the Qur'anic guiding vocabulary.
Individuals who are "Sirati" are stable and steadfast, those who are "Sabeeli" are variable and positioned at the crossroads of good and evil, and the "Tariqi" are simple and rudimentary. This classification points to human behaviour and tendencies.
فَإِنْ لَمْ تَسْتَطِعْ فَاتَّبِعْ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ
But if you cannot, then follow the way of those who do not know
This categorisation resembles a map depicting diverse human inclinations in the course of guidance and misguidance.
The speech of the infallible (Ma'sum) is comprehensive and all-encompassing; every true statement originates therefrom, even if it is expressed by a non-infallible.
حديث: نَحْنُ الْعُلَمَاءُ وَشِيعَتُنَا الْمُتَعَلِّمُونَ
Hadith: We are the scholars, and our followers are the learned
The speech of the infallible is like a spring that channels truth in every language and by every route.
Knowledge is founded upon logic and reason and is not confined to Islamic or non-Islamic categories.
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
Indeed, in the creation of the heavens and the earth
Knowledge is like a door that opens towards truth, regardless of religious or geographical boundaries.
The Holy Qur'an transcends narrations and cannot be interpreted solely by them. The number of verses in the Qur'an far exceeds their apparent count.
الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ
Praise be to Allah who revealed the Book upon His servant
The Holy Qur'an is like an ocean of which narrations illuminate only a portion.
Human beings bear responsibility for guiding others, whether they are "Sabeeli", "Sirati", or "Tariqi".
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا
O you who believe, protect yourselves and your families from a Fire
This responsibility is akin to a trust laid upon the shoulders of human beings to direct others towards guidance.
The psychology of "Sabeeli", "Sirati", and "Tariqi" individuals reveals the diversity of human tendencies. The discourse of the infallible, knowledge, and the responsibility of guidance all emphasise the comprehensiveness and universality of divine guidance.
The analysis of the terms "Sabeel", "Sirat", and "Tariq" within the framework of Surah Al-Fatiha demonstrates the systematic and comprehensive nature of the Holy Qur'an in explicating guiding concepts. "Sabeel", with its diversity and multiplicity, manifests the crossroads of good and evil; "Sirat", with its simple structure and connection to guardianship, denotes the path of truth; and "Tariq" points to elementary ways. This analysis, linking linguistics, theology, and psychology, offers a comprehensive perspective on divine guidance and serves as a rich and inspiring resource for researchers in Qur'anic and human sciences.
Under the supervision of Sadegh Khademi
