of Nekounam, May His Sacred Spirit Be Sanctified, Session Sixty-Four
Surah Al-Fatiha, as the Umm al-Kitab (Mother of the Book), constitutes a compendium of Quranic teachings in which the verse اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
(Guide us to the Straight Path) (Al-Fatiha: 6) forms the heart of human supplication for attaining the divine path. This exegesis, focusing on the concepts of Sirat and Sabeel, examines the distinction between these two notions, their relativity and hierarchical gradations, and their positions within the ontological and epistemological framework. Employing a profound and systematic approach, this analysis explores the relationship of Sirat with the infallibles, truth, and religious knowledge, relying on Quranic verses and traditions to present a scholarly and elevated framework tailored for specialised audiences. Like a light illuminating a dark path, this treatise guides the reader towards a deeper understanding of divine guidance on the Straight Path.
Sirat, as the direct and exalted divine path, is a superior vessel free from oppression, polytheism, and deficiency. In contrast, Sabeel, due to its fragmentation, imperfection, and susceptibility to deviation, occupies a lower rank and involves multiple exits and entrances.
This distinction is emphasised in the verse اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
(Guide us to the Straight Path) (Al-Fatiha: 6). Sirat, by virtue of its uniqueness and directness, indicates the divine path of guidance, whilst the multiple Sabeel may lead to deviation.
From an ontological perspective, Sirat as the principal axis of guidance is associated with unity and perfection, whereas Sabeel inclines towards multiplicity and deficiency.
The repeated supplication اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
(Guide us to the Straight Path) in prayer is a request for liberation from the oppression, polytheism, and deficiencies of Sabeel and for placement upon the exalted path of Sirat. This prayer directs the existential orientation of the human being towards harmony with the truth of existence.
This prayer, as the heart of Surah Al-Fatiha, holds a central place within the worshipful and epistemological system of the Quran and emphasises the continual human need for divine guidance.
Sabeel, due to its intrinsic deficiency, comprises various degrees of deviation. These hierarchies indicate differences in the levels of misguidance, oppression, or polytheism in diverse paths.
This concept aligns with the multiplicity of Sabeel mentioned in the Quran, such as the verse وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ
(And verily, this is My Straight Path, so follow it, and do not follow other ways that will scatter you from His way) (Al-Anam: 153).
Sirat, though free from oppression, polytheism, and deficiency, possesses levels of perfection. These levels refer to differences in degrees of perfection among the Prophets, the Awliya (saints), the Siddiqin (truthful ones), and the believers.
This notion is corroborated by the verse وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ
(And We have certainly preferred some of the Prophets over others) (Al-Isra: 55). Additionally, the verse الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي
(Today I have perfected your religion for you and completed My favour upon you) (Al-Maidah: 3) illustrates the distinction between completion and perfection.
These hierarchies correspond with the principle of unity in multiplicity within Islamic philosophy, presenting Sirat as a singular path with varying degrees of perfection.
Nothing is absolute except the Divine Essence. Even the infallibles, despite their infallibility, possess a relative absoluteness, for they are creatures situated in a rank inferior to the Divine Essence.
This view accords with the tradition نَزِّلُونَا عَنِ الرُّبُوبِيَّةِ فَقُولُوا حَيْثُ مَا شِئْتُمْ
(Depose us from the station of Lordship, then say whatever you wish), which emphasises the distinction between the Divine Essence and the creatures, including the infallibles.
Philosophically, this analysis aligns with the differentiation between the Necessary Existent and the Possible Existent in Islamic philosophy.
Exaggeration (ghuluww), meaning the attribution of divine attributes to the infallibles absolutely and without diminution, is a superstition incompatible with monotheism. The infallibles are manifestations and determinations of the Divine, not identical to the Divine Essence.
This perspective is supported by the tradition نَزِّلُونَا عَنِ الرُّبُوبِيَّةِ فَقُولُوا حَيْثُ مَا شِئْتُمْ
(Depose us from the station of Lordship, then say whatever you wish), which repudiates any attribution of lordship to the infallibles.
This analysis is consonant with the theoretical mysticism of Ibn Arabi and the philosophy of Mulla Sadra, both of whom emphasise the distinction between the Divine Essence and its manifestations.
All creatures, from stones to the infallibles, possess the capacity to manifest the Divine Names and Attributes, yet the infallibles have actualised this capacity completely and presently.
This concept aligns with the verse لَا تَفَاوُتَ فِي خَلْقِ الرَّحْمَنِ
(There is no disparity in the creation of the Most Merciful) (Al-Mulk: 3, derived from exegesis). The difference among creatures lies in the actualisation of their capacity, not in the essence of creation.
This analysis corresponds with the concept of the Most Sacred and Holy Effusion in Islamic philosophy, elucidating the creatures capacity to receive Divine grace.
Absolute goodness is exclusively attributed to the Divine Essence. Although the infallibles are manifestations of Divine beneficence, they are not intrinsically absolute goodness.
This viewpoint coheres with the intrinsic and attributive monotheism and critiques pseudo-Sufi mysticism that occasionally elevates the infallibles to the rank of Divine Essence.
The hierarchies within Sirat do not conflict with the absence of oppression, polytheism, and deficiency and pertain to levels of perfection. Sirat is a singular path upon which individuals progress with varying degrees of perfection.
The entirety of existence is defined within the framework of Sirat and Sabeel. Every entity moves along its own specific path (Sirat or Sabeel), and these paths are situated within a harmonised system.
And indeed, this is My Straight Path, so follow it, and do not follow other ways, lest you be separated from His way (Al-Anm: 153).
This perspective is concordant with the aforementioned Quranic verse.
This analysis aligns with the concept of the Nizm al-Ahsan (the Most Perfect System) in Islamic philosophy, which regards existence as a harmonised and purposeful system.
Sirat is divided into three dimensions: Nafsi (pertaining to the self), Haqi (pertaining to the Truth), and Khalqi (pertaining to creation), each representing a facet of divine guidance.
This categorisation demonstrates the comprehensiveness of Sirat in existential dimensions and is consistent with the ontological determinations in Mulla Sadras philosophy.
Amir al-Muminin (peace be upon him), as a pivotal Sirat, is the origin of all other paths of Sirat. This viewpoint illustrates the central role of the Infallibles in guidance.
Attainment of it is through love for Muhammad, peace be upon him and his family.
This concept corresponds with the narration cited above.
This analysis relates to the concept of Wilayah in Shia mysticism and presents the Infallibles as manifestations of divine guidance.
Truth is an external reality harmonised with existence, whereas belief is a mental conviction that may not correspond with truth.
This viewpoint is aligned with critiques of philosophical idealism and emphasises the connection of faith with existential realities.
Religious knowledge must be object-centred rather than concept-centred to avoid detachment from existential realities.
This analysis concurs with critiques of formalistic approaches in religious sciences and stresses the necessity of linking knowledge to objective realities.
Narrations should not be understood literally but must be interpreted within the framework of their profound and contextual meaning.
This perspective aligns with the interpretive methodology of Allameh Tabatabai and emphasises deep understanding of narrations.
Due to their specialised nature, narrations require scientific, teacher-guided education to prevent erroneous interpretations.
This analysis aligns with the proposal to teach religious texts such as Sahifa Sajjadiya and stresses reform in the educational system of religious sciences.
Sirat encompasses multiple manifestations such as the Holy Quran, the Infallibles, and even lawful sustenance, all of which play roles in human guidance.
This concept corresponds with the narration of Tabarsi in Tafsir Majma al-Bayan and is compatible with the linguistic generality in Usul al-Fiqh.
Religious sciences must be connected to object-recognition and existential realities to avoid mental conceptual games.
This analysis aligns with contemporary critiques of traditional methodologies in religious sciences and emphasises methodological transformation.
This exegesis, through an in-depth analysis of the concepts of Sirat and Sabeel, provides a systematic framework for understanding the position of divine guidance within the existential system. The distinction between Sirat and Sabeel, their relativity and hierarchical levels, and the role of the Infallibles as the manifestation of Sirat are among the principal axes of this analysis. Emphasis on object-recognition, critique of exaggeration, and the necessity of scientific instruction of narrations present strategies for the enhancement of religious epistemology. This treatise, akin to a floating bridge over the ocean of existence, directs humanity towards the Straight Path, where all degrees of perfection harmonise with divine truth.
Supervised by Sadegh Khademi
