the Lectures of Nokounam, , Session Ninety-Two
The seventh verse of Surah Al-Fatiha, صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
(The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger or of those who are astray), is among the most profound Quranic verses that elucidate the station of Wilayah and the central role of the Infallibles (a) in the system of creation and guidance. This exegesis, adopting a wilayat-centred and philosophical approach, examines the concept of "You have bestowed favour upon them" as the transcendent blessing of Wilayah. Employing refined metaphors and allusions, such as a light illuminating a dark path, it guides the reader towards a deeper understanding of divine guidance. The present text, composed in an academic and elevated style, is tailored for expert audiences in the fields of theology and philosophy, presenting all the details of the original content with precision and comprehensiveness.
The concept "You have bestowed favour upon them"
in the verse صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
(The path of those upon whom You have bestowed favour) transcends general material or spiritual blessings, referring to the sublime rank of Wilayah. From the Shiite perspective, this blessing specifically belongs to the Infallibles (a), foremost among whom are the Holy Prophet (ص) and the Ahl al-Bayt (a), who are the channels of divine grace and the axis of guidance.
Key Point:
The blessing in أَنْعَمْتَ عَلَيْهِمْ
denotes the rank of Wilayah of the Infallibles, who constitute the axis of creation and guidance.
This viewpoint introduces Wilayah not merely as an external guardianship, but as a luminous intermediary in the system of creation and guidance.
Wilayah in the Noble Quran is presented in two forms: a restricted form (limited to specific verses such as the Wilayah verse in Surah Al-Maidah, 5:55) and an extensive form (dispersed within general concepts such as guidance and the straight path). The Infallibles (a), especially the Holy Prophet (ص), have introduced themselves as the manifestation and centre of this Wilayah.
Key Point:
Wilayah in the Quran appears explicitly (restricted) and implicitly (extensive), with the Infallibles as the core of both levels.
This classification demonstrates the comprehensiveness of Wilayah within the Quranic system and aligns with Shiite narrations.
Contrary to the superficial view which regards creation as a collection of isolated entitieslike raindrops falling independentlyphilosophically and from the wilayat perspective, creation is a connected and systematic flow originating from specific channels.
Key Point:
Creation is a connected and systematic flow that originates from the luminous channels of the Infallibles.
The metaphor of rain, which descends from dense clouds under atmospheric pressures through specific channels, highlights the role of the Infallibles as intermediaries of creation.
Created beings are likened to a crowd guided through defined streets and pathways to a specific destination. The Infallibles (a), as divine channels, direct the flow of creation.
Key Point:
The Infallibles resemble systematic streetschannels guiding creation towards the cosmic order.
This metaphor reveals the pivotal role of the Infallibles in the ontological order of creation.
Understanding the station of the Infallibles as channels of creation necessitates a synthesis of philosophical sciences (for theoretical explication) and wilayat sciences (for mystical comprehension).
Key Point:
The explication of creation and the station of the Infallibles requires integration of philosophical and wilayat sciences.
This perspective emphasises the need for an interdisciplinary approach in comprehending theological issues and aligns with the transcendent wisdom of Mulla Sadra.
Although Tafsir al-Mizan is comprehensive, it exhibits deficiencies in explicating the central station of the Infallibles as channels of divine grace. This critique stresses the necessity of increased focus on the wilayat dimension in Quranic exegesis.
Key Point:
Tafsir al-Mizan has not sufficiently attended to the wilayat station of the Infallibles.
This critique broadly addresses interpretive methodologies in religious sciences and avoids direct references to particular individuals.
Tafsir Tasnim predominantly reiterates the content of al-Mizan without offering significant innovations in the elucidation of wilayat topics.
Key Point:
Tafsir Tasnim lacks innovation in explaining wilayat matters and largely repeats al-Mizan.
This critique underlines the need for novel and scientific approaches in Quranic exegesis.
The narration صراط الذين انعمت عليهم یعنی محمد و ذریته صلوات الله علیهم
(The path of those You have bestowed favour upon means Muhammad and his progeny, peace be upon them) derived from Bihar al-Anwar, considers the Infallibles as the primary exemplars of the Straight Path and the divinely favoured ones.
Key Point:
The Infallibles, as the primary exemplars of أَنْعَمْتَ عَلَيْهِمْ
, constitute the axis of the Straight Path.
This narration confirms the central station of the Infallibles in the system of guidance.
The verse وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ
(And whoever obeys God and the Messengerthose will be with those upon whom God has bestowed favour: the prophets, the steadfast affirmers of truth, the martyrs, and the righteous) (An-Nisa: 69) divides the favoured ones into four groups. However, the narration assigns this favour specifically to the Infallibles. This apparent contradiction is resolved by elucidating the gradations of favour.
Key Point:
The apparent contradiction between the narration and the verse of An-Nisa is resolved by clarifying the gradations of favour and the centrality of the Infallibles.
The Infallibles, as the general exemplars of favour, occupy a rank superior to the other groups.
The Infallibles (a), particularly the Holy Prophet (ص) and the Ahl al-Bayt (a), are the luminous chapter of creation, from whose light even the angels were created. Unlike other prophets such as Abraham (a) or Jesus (a), who are not attributed such a station in the narrations.
Key Point:
The Infallibles are the luminous chapter of creation, and the angels were created from their light.
This concept coheres with Shiite narrations and theoretical mysticism, presenting the Infallibles as the axis of creation.
The narration خلقوا من فاضل طینتنا
(They were created from the surplus of our nature) does not signify falah (excess) or superfluities in creation, but rather points to degrees of lateness and levels of exemplars. Divine creation is devoid of deficiency or excess.
Key Point:
Divine creation is free from surplus and deficiency; فاضل طینتنا
refers to levels of exemplars.
Analogies such as bread dough or kebab, in which nothing is added or subtracted, illustrate the perfect order of divine creation.
The Infallibles, from the Holy Prophet (ص) to Imam Mahdi (aj), are the channels of divine grace. All blessings and provisions, whether of good or evil, flow to creation through them.
Key Point:
The Infallibles are the channels of divine grace, through whom the entire creation flows.
Even evildoers, such as Muawiya or Harmala, who are manifestations of the majesty of the Infallibles, originate from these channels.
The discourse on Wilayah requires a scientific and logical explication, distancing itself from popular emotional and illogical tendencies. This explication must be universally reliable and free of contradiction, akin to mathematics.
Key Point:
The explication of Wilayah necessitates a scientific and logical approach that transcends popular emotionalism.
This viewpoint underscores the necessity of revising interpretive methods in religious sciences and aligns with the principles of scientific methodology.
The interpretation of the verse صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
(The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger or of those who are astray) identifies the Infallibles as the primary exemplars of divine favour and the channels of grace in creation. Wilayah constitutes the axis of guidance and creation, the understanding of which demands a synthesis of philosophical and wilayat sciences. Critiques of previous exegeses highlight the imperative for scientific and novel approaches in explicating wilayat issues. This treatise, like a luminous bridge over the ocean of creation, guides humanity toward a profound comprehension of the station of the Infallibles on the straight path.
Under the supervision of Sadegh Khademi
