of Nekounam, May His Sacred Spirit Be Sanctified (Session 102)
The verse Ghri al-maghbi alayhim wa l a-lln (not the way of those who have incurred wrath, nor of those who have gone astray) (Al-Ftiah: 7), as the concluding part of the supplication for guidance in Surah Al-Ftiah, holds unparalleled significance within the Quranic worldview. This verse delineates the path of guidance in opposition to deviation and misguidance by explicating two groups: the reproached (maghbn) and the misguided (lln). The present interpretation adopts a scholarly, philosophical, and linguistic approach to meticulously examine these two groups, their distinctions, and their place within the epistemological framework of the Holy Quran. Employing a refined and academic style befitting a high-level doctoral audience and specialists in the field, this work elaborates the entire content of the lecture series in comprehensive detail, illuminating the depths of Quranic knowledge for researchers and scholars through literary allusions and analogies.
The term maghb appears only once in the Quran, precisely in the verse under discussion, whereas Ghaabullh (the wrath of Allah) is mentioned fourteen times, all within the context of the Sublime Names and the intrinsic attributes of the Divine Essence. These names manifest Gods irresistible and coercive majesty, standing in contrast to His attributes of mercy and compassion.
The reproached constitute a distinct minority due to their intentional malice and severe rebellion. Equating them with the misguided, who are numerous, is entirely inaccurate.
The reproached resemble those who have turned away from the light of guidance and fallen into the darkness of defiance; owing to their malevolent deeds, they have been deprived of Divine mercy.
The term lln, derived from the root alla, stands in direct opposition to had (to guide) and signifies misguidance. The verse Indeed, We guided him to the way, whether he be grateful or ungrateful (Al-Insn: 3) indicates that misguidance is a path contrary to guidance.
Unlike the reproached, the misguided are numerous and comprise various sects of the lost, sinners, and those who falter. This plurality, akin to scattered waves in the ocean of creation, reflects the diversity of deviations.
Words related to misguidance, such as alla, zalla, alla, alama, and zalama, each bear distinct meanings and applications. For example, zalla denotes slipping, alla connotes shadow, and alla refers to straying.
Misguidance and guidance are contrary rather than contradictory or mutually exclusive. This perspective critiques the traditional definition of misguidance as mere absence of guidance, demonstrating that misguidance is an existential and dynamic path.
The use of the term ll in reference to the Prophet Muhammad (PBUH) in Surah u signifies distance from complete guidance before prophethood, rather than misguidance in the conventional sense.
Misguidance encompasses levels such as polytheism, sin, and hardness of heart. These levels, like various layers of darkness, range in intensity.
Every reproached person is misguided, but not every misguided person is reproached. This relationship, akin to a small circle (the reproached) within a larger circle (the misguided), reflects differences in the severity of deviation.
Contrary to static assumptions, misguidance is an active path allowing the possibility of return to guidance. The verse Indeed, We guided him to the way, whether he be grateful or ungrateful emphasises this dynamism.
Ingratitude, encompassing Divine wrath, constitutes one of the degrees of misguidance, indicating that the reproached are a subset within the misguided.
The Quranic worldview, contrary to rigid and static perspectives, perceives the created universe as vast and infinite. The verse And on the earth are signs for the certain [in faith] (Adh-Dhriyt: 20) attests to this expansion.
Rigid and stereotypical conceptions, such as reducing religion to superstition or fear, deviate from Quranic reality. Such views act as a veil over the light of knowledge, obstructing correct understanding.
To eliminate erroneous perceptionslike equating religion to a bogeymanthe truth must be reconstructed through precise and scientific understanding, akin to rice purified by sunlight from blight.
Humans, even the infallibles, possess limitations, unlike God, who is free from any weakness. These limitations, like shadows upon human existence, cause minor misguidances.
God, by virtue of absolute perfection, is exempt from falsehood and weakness, whereas humans, due to their limitations, may err under certain circumstances.
The diversity of misguidance-related vocabulary, such as alla, zalla, and alla, reflects the precise engineering of Divine speech. This variety, akin to different colours in the tableau of creation, manifests Divine wisdom.
Guidance is mentioned 319 times in the Holy Quran, overshadowing misguidance, which appears 190 times, signifying the vastness of Divine mercy.
Accurate interpretation of the Holy Quran requires expertise in linguistic and philosophical sciences to avoid superficiality and rigidity.
This treatise, like a radiant torch, elucidates the verse Ghri al-maghbi alayhim wa l a-lln (not the way of those who have incurred wrath, nor of those who have gone astray), employing a scientific and philosophical approach to analyse the reproached and the misguided within the Quranic worldview. The reproached represent a minority deprived of Divine mercy due to deliberate rebellion, while the misguided, by virtue of their plurality and diversity, encompass various levels of deviation. Misguidance is a dynamic and contrary path to guidance, permitting return thereto. The Quranic worldview, embracing expansion and diversity, transcends rigid and stereotypical perceptions, inviting reflection on the wisdom of creation. The critique of superficial views and the emphasis on specialist knowledge render this interpretation a valuable resource for Quranic studies researchers.
Under the Supervision of Sadegh Khademi
