Lectures of yatullh Muammad Ri Naknm (qaddasa sirruh), Session 91 (13 September 2008)
The noble verse ir al-ladhna anamta alayhim ghayri l-maghbi alayhim wa l -lln, from Srat al-amd, stands as one of the deepest Quranic verses, opening a gateway to understanding the wily status of the Infallible Imms (a) and distinguishing between the general and specific referents of the straight path. This exegesis, approached through mystical, philosophical, and wily perspectives, critiques prevailing interpretationsparticularly the viewpoint of Allmah abab in al-Mznand emphasises the creational status of the Imms as the complete referents of the straight path. The present content, while preserving every detail from session ninety-one of the lectures, has been reformulated in elevated and academic language to present a systematic analysis and invite reflection upon wily knowledge and the necessity for a reassessment of interpretive methodologies within religious scholarship.
Despite their valuable efforts, prevailing exegeses remain at a preliminary level compared to the depth of Quranic knowledge. This level is akin to a preschool when measured against a university, limiting itself to the outward forms of words and remaining distant from the inner gnosis of the verses.
This limitation is comparable to a painting that merely outlines external features while neglecting the inner portrait of truth.
The divine verses and narrations possess both outward and inward layers, the understanding of which varies from individual to individual and from one level to another. This difference originates from the spiritual stations and existential capacities of human beings.
These levels are akin to layers of the ocean, wherein the deeper one delves, the more concealed treasures are unveiled.
The fundamental question is whether attributing the straight path to the Infallible Imms (a)as stated by the Commander of the Faithful (a): "I am the straight path"is a matter of personal preference or a creational truth. The common interpretation views this as a matter of application and metaphor. However, this exegesis identifies it as a creational truth wherein the Imms are the complete and perfect referents of the straight path.
ir al-ladhna anamta alayhim ghayri l-maghbi alayhim wa l -lln
The path of those upon whom You have bestowed Your blessingsnot those who have incurred Your wrath, nor those who have gone astray.
The straight path is like a light that emanates from the existence of the Imms, while other referents are mere reflections of this light.
Quranic generalitiessuch as the straight pathpossess both a general referent (the Infallible Imms) and specific referents (the Prophets, the righteous, and even the wicked). The Imms, as the Khamsah and Tisah ayyibah, are the axis of creation and the complete referents, while the others are manifestations and descents of this general referent.
This distinction resembles a tree, with the Imms as the trunk and other referents as branches deriving their sustenance from it.
In al-Mzn, Allmah abab regards the Imms relation to the straight path as metaphorical and preferential rather than creational. He considers the Imms as one among many referents of the straight path, not its complete embodiment. This view conflicts with the Shii wily doctrines, as it reduces the Imms status to that of other referents.
This critique is like a warning to an artist who, instead of portraying the truth, merely sketches its shadows.
Many contemporary exegeses are merely translations or reformulations of al-Mzn, lacking originality. This dependence has hindered the presentation of new and profound interpretations of the Holy Quran.
This dependence is like walking a previously trodden path without opening new horizons.
Questioning the transformation between the blessed ones (those upon whom divine grace is bestowed) and those on the straight path leads to the conclusion that companionship does not equate to identity. This distinction emphasises the different existential stations between the blessed and the Imms as the complete referents of the path.
This distinction is like that between stars and the sun: although both radiate light, the sun is the source.
Creation resembles rainfall that descends from the Infallible Imms and manifests in various
