of Nekounam, (Session 97)
The verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ from Surah Al-Fatiha, functioning as a mirror distinguishing the path of guidance from deviation and misguidance, invites humanity to contemplate the existential ranks and their position within the cosmic order. This passage, by delineating the straight path in contrast to the path of those upon whom wrath has been incurred and those who have gone astray, provides a framework for understanding the fundamental distinctions between divine guidance and human deviation. This work, adopting a scholarly and refined approach, undertakes a profound analysis of this verse, and, by critically evaluating traditional viewpoints, emphasises the distinction between misguidance arising from ignorance and deviation stemming from knowledge. The structure of this treatise, designed to meet the needs of specialist audiences, conveys all details with dignified and systematic language.
The verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, following the request for guidance to the straight path, separates the course of the favoured from the path of those upon whom wrath has been incurred and those who have gone astray.
Verse: غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
Translation: Not the way of those upon whom wrath has been brought down, nor of those who have gone astray.
This verse, by defining the straight path as the way of the favoured, contrasts it with the paths of the wrathful (the worldly deviants) and the misguided (the ignorant strayers), directing the supplication for guidance towards a transcendent goal.
The fundamental question arises as to whether those upon whom wrath has been incurred and those who have gone astray are also recipients of some form of guidance, or are they entirely deprived of guidance? Does the invocation اهْدِنَا (Guide us) have meaning if it forbids guidance to the paths of the wrathful and the misguided?
Two perspectives prevail: First, that the wrathful and the misguided have also been guided in some manner, but to paths of deviation and misguidance (a misguidance that is a form of guidance); second, that they are wholly deprived of guidance and that the prayer اهْدِنَا exclusively requests guidance to the straight path, without implying prohibition of guidance to other paths.
In the principles of jurisprudence, some conditional sentences imply a conditional meaning, and some do not. For instance, in the sentence إِن جَاءَكَ زَيْدٌ فَأَكْرِمْهُ (If Zayd comes, then honour him), the implication is that if Zayd does not come, honour is not required. However, in the verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ, there is no conditional meaning, as the supplication is solely a request for guidance to the straight path, not a prohibition of guidance to the path of the wrathful and misguided.
Those upon whom wrath has been incurred are individuals who, with knowledge and awareness, have deviated from the path of truth and engage in the misguidance of others. This group, due to their awareness of the truth and insistence on deviation, incur divine wrath.
The misguided are those who, out of ignorance and lack of knowledge, have strayed from the path of truth. This group, due to their unawareness, are like sleepers who, oblivious to their actions, fall into misguidance.
The misguided are akin to sleepers who, heedless of their actions, may cause harm to themselves or others, whereas the wrathful are akin to the awake who deliberately engage in misguidance with full awareness.
Misguidance is a conscious act carried out by the wrathful. This group, possessing knowledge of the truth, misleads others and propagates corruption within societies.
General blessings are bestowed upon all creatures, both human and non-human, in material and spiritual forms, and are characterised by certain limitations. Special blessings pertain exclusively to the favoured, who embody all existential perfections.
The favoured, as pinnacles of human perfection, possess all apparent and intrinsic blessings in an integrated manner and are presented as paradigms of the straight path.
Verse: وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ
Translation: And whoever obeys Allah and the Messengerthose are with those upon whom Allah has bestowed favour, of the prophets, the truthful, the martyrs, and the righteous.
Restricting the favoured to specific groups, such as Jews and Christians, is incompatible with the inclusiveness of the verse. The favoured include prophets, the truthful, the martyrs, and the righteous.
Humankind is classified into three existential phases: the first phase (rational animal), the second phase (average believers), and the third phase (the favoured).
The first phase consists of those remaining at the level of rational animals, limited to material needs. The second phase comprises average believers progressing on the path of faith and righteous deeds. The third phase includes the favoured, who have reached existential perfection through expanded faculties.
The favoured, endowed with expanded faculties, transcend material limitations and immerse themselves in the realm of meaning. This characteristic elevates them to the zenith of guidance.
Narration: إِنَّ عَلِيًّا كَانَ فِي الصَّلَاةِ فَلَمْ يَشْعُرْ بِنَزْعِ السَّهْمِ مِنْ قَدَمِهِ
Translation: Ali (peace be upon him) was so absorbed in prayer that he did not feel the withdrawal of the arrow from his foot.
To reach the rank of the favoured, one must activate their inner faculties and transcend the first and second phases.
Verse: وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
Translation: And those who strive for Uswe will surely guide them to Our ways.
The favoured regard themselves as guests of God, claiming no ownership or superiority, which signifies their absolute humility and existential poverty.
Verse: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
Translation: So which of the favours of your Lord would you deny?
Committing sin differs from sin-making. The wrathful commit sin-making by misleading others, an act that is conscious and graver than the individual sin of the misguided.
Attributing the wrathful and misguided to specific groups, such as Jews and Christians, contradicts the inclusiveness of the verse. These concepts refer to knowledgeable deviation and ignorant misguidance, not particular groups.
The verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ delineates the straight path against the path of the wrathful and misguided, guiding humanity towards divine guidance and away from deviation and misguidance. The wrathful, with knowledge and awareness, engage in the misguidance of others, whereas the misguided, out of ignorance, fall into misguidance. The favoured, as pinnacles of human perfection, with expanded faculties and absolute humility, exemplify the straight path. The distinction between general and special blessings provides a framework for understanding the system of blessing distribution in existence. Critiques of traditional views stress the necessity of avoiding incorrect attributions and attaining a deeper understanding of divine discourse. This interpretation, adopting a philosophical and mystical approach, paves the way for spiritual conduct and alignment with divine guidance.
Under the supervision of Sadegh Khademi
