Derived from the Lecture Series of Nokounam, May His Sanctity be Honoured (Session 79)
The sixth verse of Surah Al-Fatiha, "Ihdina-ir al-Mustaqm", is a supplication that opens the servant's heart towards Divine guidance, directing them towards a path that is true and safeguarded from distortion. This verse, examined in the seventy-ninth session of the expository lectures in the Iranian calendar), centres on the distinction between the concepts of ir and sabl, and critiques expressions found in the book Tasnim, thereby opening a gateway towards a deeper understanding of Quranic guidance. This treatise, adopting a scholarly and systematic approach, rearticulates the lecture content in a refined form suitable for academic environments, integrating supplementary analyses to elucidate the lexical, semantic, theological, and mystical dimensions of this sacred verse. The structure comprises principal sections with specialised titles and subtitles, each addressing an aspect of the verse, culminating in clear conclusions and a comprehensive summary. The objective is to provide an all-encompassing and precise exegesis that conveys every detail and fundamental concept of the lecture with dignified language befitting an erudite audience.
ir, like a luminous light in the sky of guidance, is a path that by virtue of Divine favour is immune from any deviation or satanic interference. This path, which the servant requests in the verse "Ihdina-ir al-Mustaqm", resembles a bridge that leads directly to the Divine destination. Unlike sabl, which is a general and perilous way, ir, owing to its special characteristics, acts like a clear and secure road, safeguarding the traveller from temptations and dangers.
Ihdina-ir al-Mustaqm (Al-Fatiha: 6)
Guide us to the Straight Path.
Sabl, like scattered streams across a vast plain, is a path encompassing both routes of good and evil. Even when sabl leads to goodness, such as in the phrase "yuhidna f sablillh" (striving in the way of Allah), it remains accompanied by hardships and perils. This diversity and risk are akin to waves that sometimes steer the travellers ship toward the shore and at other times toward the whirlpool of misguidance. This feature differentiates sabl from ir, which is immune from all danger.
Contrary to what is stated in the book Tasnim (page 468), which regards sabl as subsidiary paths joining ir, this view is incorrect. Sabl, like the branches of a scattered tree, is intrinsically different from ir and neither joins it nor is it considered subsidiary to it. ir is a specific and unique path, whereas sabl, whether good or evil, is characterised by diversity and hazard.
ir is like a firm fortress, impervious to satanic infiltration. This immunity is like a shield preserving the traveller from temptations. The Holy Quran confirms this reality:
He said: "By Your Might, I shall surely mislead them all, except Your chosen servants among them." (Sad: 8283)
He said: By Your Might, I will surely mislead them all, except Your purified servants.
In contrast, sabl, even when it is a path of good, is like a road through which Satan can infiltrate and challenge the traveller.
ir and sabl are like two distinct routes on the map of existence, each possessing unique characteristics. ir, like a fixed star, is a direct and hazard-free way leading to complete Divine guidance. Sabl, like scattered streams, is a varied and perilous path that even on the course of good brings challenges. This distinction invites the servant to reflect on the prayer "Ihdina-ir al-Mustaqm", urging one to be guided from the scattered ways of sabl towards the straight ir.
The book Tasnim, on pages 458 and 467, introduces the destination of human spiritual journey as "Liq Mehr Rabb al-lamn" (the meeting of the affection of the Lord of the Worlds), asserting that man, as a dynamic and travelling being, requires a path free from distortion and satanic interference to reach this goal. This phrase, like an artificial flower in the garden of knowledge, lacks Quranic roots. Liq, meaning the encounter with the Divine Essence, belongs to the essential names, whereas Rabb belongs to the active names related to Lordship and Divine action. Mehr (affection) is an attribute not attributed to the Essence. This combination is akin to a painting that does not harmonise with the Quranic colours.
The Day they will meet Him (Yunus: 15)
The Day when they will meet Him.
Liq in the Quran, like a gem within the shell of the verses, occurs approximately twenty times referring to the encounter with the Divine Essence. This liq, associated with the essential names, transcends Rabb al-lamn, which pertains to Lordship and Divine action. The phrase "Liq Mehr", like an unnatural branch grafted onto the tree of truth, lacks Quranic foundation and fails to accurately convey the meaning of liq.
In Christianity, liq muahhar signifies an encounter with God in a state free from sin. This concept, like a stream referring to purity and sanctity, differs from "Liq Mehr". The Quran speaks of liq as an encounter with the Lord but does not associate it with the attribute mehr, as if this attribute were an unsuitable garment incompatible with the reality of liq.
The critique of the phrase "Liq Mehr Rabb al-lamn" acts like a fan removing the dust of ambiguity from the face of Quranic truth. Liq, as the encounter with the Divine Essence, belongs to the essential names and is not combined with the attribute mehr or the title Rabb al-lamn. This critique is like a lamp illuminating the path of precise Quranic exegesis and emphasises the necessity to avoid untechnical expressions.
In mystical terminology, slik is like a bird that flies in the sky of spiritual journey with the wings of attention and knowledge, while rjel is like a pedestrian in ordinary life paths. This distinction, like that between a shining star and the earths soil, indicates different levels on the path of guidance. Nevertheless, the prayer "Ihdina-ir al-Mustaqm" is universal, inviting all humans, whether slik or rjel, towards the Straight Path.
The prayer Ihdina is like a door opened for all human beings. This prayer resembles a light that guides both the seeker with special attention and the ordinary traveller towards the Straight Path. This universality is like an ocean that embraces all the human streams within itself.
The distinction between the seeker (Slik) and the traveller (Rjel) is akin to two sides of a coin, representing different levels in the human spiritual journey. However, the prayer Ihdina al-ir al-Mustaqm acts as an umbrella that encompasses all human beings and invites them towards divine guidance. This universality prompts the servant to reflect upon their own position in the path of spiritual progression.
Contrary to the viewpoint of Tasnim, which regards the meeting of divine affection as the ultimate goal of the spiritual journey, the divine journey resembles a river that never reaches a shore of cessation. The further the seeker progresses, the more they must continue moving, as though divine perfection is a horizon that recedes with every step. This perspective resembles a melody that speaks of the infinity of divine perfection.
The interpretation Meeting the Affection of the Lord of the Worlds is like a rootless flower, lacking a Quranic foundation. This expression, likened to folk tales such as Kachal and Zolfi, diverges from technical and mystical accuracy. The divine journey is akin to a voyage whose destination is not cessation, but rather persistence in movement towards the infinite essence of God.
The divine spiritual journey, like a boundless ocean, has no goal or end. The critique of the interpretation Meeting of Divine Affection acts like a fan that removes the dust of non-Quranic interpretations and emphasises the continuity of movement along the Path. This section invites the servant to contemplate the infinitude of divine guidance.
The verse of Srah Al-Ankabt is like a lamp illuminating the path of the good ways of God. These ways, leading to divine guidance, resemble streams flowing from the source of Gods mercy.
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا (العنكبوت: ۶۹)
And those who strive for Us - We will surely guide them to Our ways. (Al-Ankabt: 69)
The verse of Srah Al-Anm is like a signpost distinguishing the Straight Path from deviant ways. These ways, which lead to misguidance, resemble scattered branches that divert the seeker from the main path.
وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ (الأنعام: ۱۵۳)
And verily, this is My Straight Path, so follow it, and do not follow other ways. (Al-Anm: 153)
There is no contradiction between the verses of Srah Al-Ankabt and Al-Anm. Subuln in Al-Ankabt refers to the good ways of God, whereas As-Sibl in Al-Anm indicates deviant paths. These clues act as keys that unlock the precise meaning of the verses and demonstrate Quranic coherence.
On page 463 of the book Tasnm, it is stated that God assists those who travel on Subuln moment by moment. This expression resembles a breeze that harmonises with the Quranic meaning of Subuln. However, on page 465, it is claimed that except for the path that leads to the Merciful God, all other ways lead to error and the Avenger God. Although this view aligns with deviant paths, disregarding the good ways is like ignoring half of the truth.
فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (الصافات: ۲۳)
So guide them to the path of Hell. (As-fft: 23)
The analysis of the verses related to ir and Sabl is like a map that clarifies the paths of guidance and misguidance. Subuln, like streams of mercy, leads to divine guidance, whereas As-Sibl, like scattered branches, leads to error. This analysis functions as a lamp that reveals Quranic coherence and invites the servant to follow the Straight Path.
In the realm of Barzakh, irs resemble birds flying peacefully in a calm sky, while Sabls, whether on paths of good or evil, walk like travellers on a perilous road. This distinction, like that between a steady light and shifting shadows, signifies the immunity of ir from Barzakhian challenges.
لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (البقرة: ۶۲)
No fear shall be upon them, nor shall they grieve. (Al-Baqarah: 62)
The difference between irs and Sabls is like a fair distribution of shares, shaped by divine wisdom and complex causes such as conception, environment, and the prayers of ancestors. This justice is like a scale that measures each individual according to their deeds and circumstances. It resembles a father who gives a sum to one of his children while others also claim their shares, as though everyone receives a portion of guidance according to their prayers and actions.
In Barzakh, irs shine like stars in the sky of guidance, while Sabls tread paths fraught with danger. Divine justice is like a light that clarifies these distinctions based on causes and reasons. This section invites the servant to reflect on their own position in the path of ir or Sabl.
The interpretation of the verse Ihdina al-ir al-Mustaqm is like a journey towards the source of divine guidance. This verse, by emphasising the distinction between ir and Sabl, invites the servant towards a direct and safe path free from danger. The ir, like a luminous bridge, leads the seeker to complete divine guidance, whereas the Sabl, like scattered streams, is accompanied by diversity and peril. The critique of non-Quranic interpretations such as Meeting the Affection of the Lord of the Worlds and the erroneous views of Tasnm act like a fan that removes the dust of ambiguity from the face of truth. The analysis of related verses, such as those in Srah Al-Ankabt and Al-Anm, demonstrates Quranic coherence that clearly distinguishes good and bad ways. The difference between irs and Sabls in Barzakh is like a map delineating paths of guidance and misguidance. This interpretation invites the servant to reflect upon the prayer Ihdina and strive to traverse the Straight Path to avoid the dangers of the Sabl and advance towards divine perfection.
Prayer: Allhumma alli al Muammad wa li Muammad
Supervised by diq Khdami
