of Nokounam, (Session Sixty-Seven)
The sixth verse of Surah Al-Ftiah, ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ (Guide us to the Straight Path), is a supplication that emphasises the centrality of divine guidance within the cosmic order and human spiritual journey. This treatise, adopting a philosophical and mystical approach, elucidates the concept of guidance as an intrinsic act of God and its role in directing creation toward the straight path. Drawing upon Quranic verses, the foundations of Islamic philosophy, and theoretical mysticism, this exegesis divides guidance into two dimensions: isliy (direct conveyance to the destination) and iriy (presentation of the way), underscoring the dependency of all guidance on the divine act. The critique of erroneous perspectives and the systematic analytical presentation render this work a valuable resource for Quranic studies scholarsakin to a gem whose brilliance illuminates the path of knowledge.
In the cosmic system, guidance is categorised into two forms: isliy and iriy. Isliy guidance, analogous to taking the seekers hand and directly bringing them to the destination, is a direct act of God that leads beings towards their existential perfection. Iriy guidance, similar to showing the way to a traveller, is limited to providing the path. Nevertheless, both forms of guidancewhether emanating from God, Prophets, saints, or even inanimate objectsultimately return to Gods isliy guidance.
Translation: Guide us to the Straight Path.
All guidance, whether isliy or iriy, is contingent upon Gods intrinsic act. Prophets and saints serve as guides within the realm of revelation (the world of apparent causes), yet their guidance is a manifestation of the divine act. Even entities such as water and food, which confer life and energy to humans, function as conduits of Gods isliy guidance. This perspective resembles a light radiating from the divine source, encompassing all creatures.
Guidance, in its two dimensions of isliy and iriy, is an intrinsic act of God that manifests through Prophets, saints, and even objects. This section clarifies the dependence of all guidance on God, emphasising the unity of the divine act.
God alone governs existence; no being, from Prophets to objects, can be a guide without Gods isliy guidance. This principle is like an ocean that encompasses all rivers of guidance, demonstrating that the cosmos is under Gods absolute sovereignty.
A verse from the Quran clarifies this truth:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ
Translation: You cannot guide whom You love.
This verse indicates that intrinsic isliy guidance belongs exclusively to God. Even the Noble Prophet (peace be upon him), with all his grandeur, is not independent in isliy guidance; his guidance is a manifestation of the divine act.
The unity of actions affirms Gods centrality as the absolute guide. All beings, from Prophets to objects, are mere manifestations of Gods act, and their guidance depends solely on Gods will.
Divine guidance encompasses leading towards both good and even misguidance (astray). Misguidance is secondary guidance resulting from human actions, as indicated by the verse:
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا
Translation: Whomever God wishes to guide, He expands his breast to Islam; and whomever He wishes to misguide, He makes his breast tight and constricted.
Misguidance arises as a shadow from incorrect human choice but ultimately remains under divine will.
Guidance and justice are distinct concepts. Justice involves reward and punishment, whereas guidancewhether towards good or evilis an existential flow that encompasses all being. This distinction is analogous to separating two melodies in a symphony, each playing a specific role.
Divine guidance pervades all existence; even misguidance as secondary guidance is under divine will. The distinction between guidance and justice underscores the profound existential nature of guidance.
Raghib Isfahani defined guidance as grace but considered guidance to Hell as metaphorical. This view is like a branch severed from the root of truth, since misguidance is also secondary guidance, not metaphorical.
Dividing guidance into taqaddum li-l-irshad (priority to instruction) or bathat al-lutf (mission as grace), or interpreting it as constancy and reward, is incorrect. Guidance has a unified meaning that encompasses all manifestations of existence.
Current methods in religious sciences, due to their dispersal and lack of incisive analysis, fail to meet contemporary needs. This critique serves as a call for reconstructing interpretive methods with precision and systematisation.
Criticism of erroneous views, such as Raghibs interpretation or flawed classifications, highlights the necessity of an analytical approach to Quranic exegesis. Revising religious science methodologies paves the way for a deeper understanding of guidance.
In the cosmic order, no entity possesses essence independent of God. All beings, from Prophets to objects, are manifestations and acts of God. This perspective resembles a mirror reflecting the reality of monotheism.
God is present with all beings:
هُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ
Translation: He is with you wherever you are.
This presence is like a breeze enveloping all beings, rendering divine guidance all-encompassing.
The unity of existence attributes all guidance to the divine act. Gods presence with creatures transforms guidance into an inherent and universal flow.
This exegesis of the verse ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ, through a philosophical and mystical lens, presents guidance as an intrinsic act of God encompassing all existence. Both isliy and iriy guidance depend on divine will, and even misguidance as secondary guidance falls under Gods decree. Criticism of erroneous views and emphasis on the unity of existence render this exegesis a valuable foundation for Quranic scholars. This analysis is like a torch illuminating the path of knowledge toward the Straight Path.
O Allah, bless Muhammad and the family of Muhammad.
Supervised by Sadegh Khademi
