of Nokounam, , session 105 (18 March 2010)
The final verses of Surah Al-Fatiha, particularly the phrase غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, hold a special position from interpretive and narrational perspectives in elucidating the paths of guidance and misguidance. This interpretation, adopting a mystical and rational approach, meticulously examines the exemplars of Al-Maghdoob Alayhim and Ad-Daalleen, while critically assessing incorrect narrational applications. It emphasises the qualitative and quantitative distinction between these two groups. The present content, preserving all details of the 105th sessions lecture, has been rewritten in a refined language suitable for academic audiences, so as to provide a systematic analysis and invite reflection upon the depth of Quranic knowledge and the necessity to reconsider exegetical understandings.
The exegetical narrations transmitted from the Infallible Imams (peace be upon them) concerning the Holy Quran are few, due to historical, political, and social obstacles. This scarcity does not stem from the incapacity of the Imams but from the lack of opportunity and freedom to broadly elucidate Quranic knowledge.
This limitation resembles a spring which, due to barriers, has not been able to flow as a roaring river.
The Infallible Imams, particularly the Commander of the Faithful (peace be upon him), possessed boundless capability in elucidating Quranic knowledge. Had they been granted the opportunity and freedom of action, they could have presented oceans of Quranic insight.
This capacity is like a light that, if the clouds of limitation were lifted, would illuminate the entire world.
The few existing narrations, due to lack of precision or misunderstanding, have sometimes been interpreted incorrectly. These erroneous interpretations indicate insufficient attention to the content of the narrations and neglect of Quranic knowledge.
Such misinterpretations are like broken mirrors that distort the image of truth.
Certain narrations, such as those found in Tafsir Qomi, due to being mursal (disconnected) or lacking strong chains of transmission, cannot serve as definitive bases for interpretation. Nevertheless, even these narrations, if correctly understood, are compatible with the distinction between Al-Maghdoob Alayhim and Ad-Daalleen.
This critique is like a warning to a painter who, instead of depicting reality, settles for imaginary lines.
Al-Maghdoob Alayhim are a small but influential group who, due to malice, stubbornness, and scientific disbelief, have incurred divine wrath. This group, as the leaders of disbelief, lead others into misguidance.
The Al-Maghdoob are like dark shadows that, through obstinacy, conceal the light of guidance.
Ad-Daalleen are a widespread group who, due to ignorance or following the Al-Maghdoob, have fallen into misguidance. This group comprises various peoples and individuals, both Muslim and non-Muslim.
The Ad-Daalleen are like waves that, following the current of misguidance from the Al-Maghdoob, do not reach the shore of truth.
Al-Maghdoob, due to their malice and obstinacy, possess a distinct quality and are few in number, whereas Ad-Daalleen, due to their multitude and ignorance, are a broader group. This distinction justifies the order of mention in the verse.
This distinction is like the difference between the source of corruption and its followers, one being the root and the other the branch.
Some narrations, such as those in Tafsir Qomi or transmitted from Imam Askari (peace be upon him) and Imam Reza (peace be upon him), have exclusively identified the Al-Maghdoob as Jews and the Ad-Daalleen as Christians. This exclusivity is subject to critique because the Al-Maghdoob and Ad-Daalleen have a broad historical and general applicability.
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
Neither the path of those who have incurred wrath, nor of those who have gone astray.
This critique is like opening a window through which the light of truth shines on the darkness of exclusivity.
The apparent contradiction in identifying Jews and Christians as either Al-Maghdoob or Ad-Daalleen arises from differences in narrators perspectives or imprecise applications. This contradiction can be resolved through rational analysis and attention to the apparent meaning of the verse.
This contradiction is like a cloud that, with the breeze of reason, is removed from the sky of knowledge.
In Tafsir Qomi it is stated: Al-Maghdoob Alayhim are the usurers (nasab), and Ad-Daalleen are the sceptics and those who do not recognise the Imam. This narration is consistent with the distinction between Al-Maghdoob and Ad-Daalleen.
This narration is like a lamp illuminating the path of distinction between the two groups.
A narration attributed to Imam Reza and the Commander of the Faithful states: Whoever disbelieves in God is subject to wrath and is misguided from the path of God. This disbelief is a scientific disbelief accompanied by obstinacy.
This narration is like a key unlocking the doors to understanding misguidance and divine wrath.
The Straight Path is the way of the Prophets, the martyrs, the truthful, and the righteous, who have been blessed by God. This group represents the path of guidance in opposition to the Al-Maghdoob and Ad-Daalleen.
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
The path of those upon whom You have bestowed favour.
This path is like a bridge that, illuminated by divine guidance, leads man towards the supreme destination.
Al-Maghdoob and Ad-Daalleen exist across all times and peoples and are not restricted to Jews and Christians. This inclusivity demonstrates the depth and comprehensiveness of the verse.
This inclusivity is like an ocean that encompasses all waves of misguidance.
Equating the Al-Maghdoob and Ad-Daalleen is incorrect due to their qualitative and quantitative differences. The Al-Maghdoob, because of malice and obstinacy, are influential, whereas the Ad-Daalleen, due to ignorance, are followers.
This critique is like distinguishing between the root and the branches of a tree, each having a different role.
The Al-Maghdoob, as the leaders of disbelief, are the influential, while the Ad-Daalleen, as their followers, are subordinate. This distinction explains the order of mention in the verse, which names the Al-Maghdoob first and then the Ad-Daalleen.
This order is like a hierarchical structure separating the source of misguidance from its followers.
Interpretations such as Tasnim and Al-Mizan sometimes restrict the Al-Maghdoob and Ad-Daalleen exclusively to Jews and Christians or treat them as identical groups. These views conflict with the apparent meaning of the verse and rational analysis.
This critique is like untying a knot that has concealed the truth behind incorrect applications.
Differences in the recitation of the verse, considered as harmless distortion, do not affect the overall meaning and are limited to verbal variations.
Such differences are like variations in the colours of a painting that do not alter the essence of the image.
The interpretation of the final verses of Surah Al-Fatiha, particularly غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, serves as a key unlocking the doors to understanding guidance and misguidance. The Al-Maghdoob constitute a small but influential group who, due to malice and obstinacy, have incurred divine wrath, whereas the Ad-Daalleen are a large and subordinate group misguided through ignorance. Critiques of incorrect applications, such as restricting these groups to Jews and Christians or equating them, demonstrate the necessity of revising exegetical methodologies. The Straight Path is the way of the Prophets, martyrs, truthful, and righteous, who represent divine guidance in opposition to the Al-Maghdoob and Ad-Daalleen. This interpretation, emphasising qualitative and quantitative distinctions and rational analysis, invites a deeper understanding of Quranic knowledge and an escape from the limitations of superficial interpretations.
Under the supervision of Sadegh Khademi
