In The Name of Allah,
the Beneficent and the Most Merciful
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Volume 1: Surah Fateha, Verses 6-7
Guide us
to the straight path (6), the path of those upon whom Thou hast bestowed
favors, not of those inflicted by Thy wrath, nor of those gone astray
(7).
* * * *
*
COMMENTARY
QUR'AN: Guide us to
the straight path ... nor of those gone astray:
The meaning of
"al-hidayah" ( = guidance, to guide) may easily be understood, if
we consider first the significance of the "path".
"as-Sirat " ( = path) is synonymous with "at-tariq" and
"as-sabil. In these verses, Allah has commended the path that it is
straight and that it is the path taken by those upon whom Allah has
bestowed His bounties and favors. It is this path guidance to which has
been asked for. And it is the ultimate goal of the worship: The servant
prays to his Lord that his worship, clean from all impurities, be
performed in this path.
Allah has mentioned in His
Book that He has laid down a path for man, nay, for all the creation, a
path upon which they are proceeding. He says: 0 man! surely thou
art striving to thy Lord, a hard striving, until thou art to
meet Him (84:6); . . . and to Him is the ultimate resort (64:3);
. . . now surely to Allah do all affairs eventually come
(42:53). There are many such verses, showing that all are proceeding
on a prescribed road and that their destination is Allah.
So far as the way is
concerned, Allah has said that there are two ways, not one: Did I not
enjoin on you, 0 children of Adam! that you should not worship the
Satan? Surely he is your open enemy. And that you should
worship Me; this is the straight path (30:60-61). So, there is
a straight path, and also there is another path. Again He has said: . . .
then verily I am near; I answer the prayer of the suppliant when
he calls on Me, so they should answer My call and believe in Me,
that they may walk in the right way (2:186); Call
upon Me, I will answer you. Verily, those who are arrogant to My
worship shall soon enter hell, disgraced (40:60). Obviously, Allah is
near to Ms servants, and the nearer path to Him is that of worship and
prayer. Compare it with description of those who do not believe in Him: .
. . these shall be called to from a far-off place (41:44).
Obviously, the station of unbelievers is far-off place.
There are thus two ways to
Allah, a near one - the way of the believers - and a distant one, that of
the others. It is the first difference between the ways.
Second difference:
Surely (as for) those who reject Our signs and turn away
from them haughtily, the doors of heaven shall not be opened for
them (7:40). What is the function of a door? To let authorized people
pass through it and bar the entry to unauthorized ones. The verse shows
that there is a passage from the lower level to the upper heights.
On the other hand, Allah says: . . . and to whomsoever My wrath
descends he shall perish indeed (20:81). The word translated
here as "shall perish" literally means "shall fall down". Therefore, there
is another passage coming for the upper heights to the lower level. Also
He says: . . . and whoever adopts unbelief instead of faith, he
indeed has gone astray from (i.e., has lost) the right way
(2: 108). Allah uses the term "polytheism" for "going astray".*
Accordingly, people are
divided into three categories: First, those who proceed to the upper
heights - those who believe in the signs of Allah and are not arrogant to
His worship. Second, those who fall down to the lower levels - they are
those upon whom the wrath of Allah has descended. Third, those who have
gone astray from the right path; they are lost, wandering hither and
thither. The last verse under discussion points to these three categories:
"the path of those upon whom Thou hast bestowed favors, not of those
inflicted by Thy wrath, nor of those gone astray."
Obviously, "the straight
path" is separate from the last two paths. It is the path of the believers
who are not arrogant. At the same time, the following verse shows that the
straight path itself may be divided in various "traffic lanes", ways or
branches: . . . Allah will exalt those of you who believe, and
those who are given knowledge, in high degrees. (58:11) This
statement needs some elaboration:
Every straying is
polytheism and vice versa, as may be inferred from the words of Allah: . .
. and whoever adopts unbelief instead of faith, he indeed has gone
astray from the tight way (2:108). The same is the theme of the verse:
Did not I enjoin on you, 0 children of Adam! that you should not
worship the Satan? Surely he is your open enemy. And that you
should worship Me; this is the straight path. And certainly he has
led astray a great multitude from among you (36:60-62).
Likewise, the Qur'an counts polytheism as injustice and vice versa, as may
be seen in the words which the Satan shall utter after the judgment will
be delivered against him and his followers: . . . surely I
disbelieved in your associating me with Allah, before; surely it is
the unjust that shall have the painful punishment (14:22). Then
it counts injustice as straying: Those who believe and do not
mix up their faith with injustice, those are they who shall have
the security and they are those who shall be guided aright (6:82). It
should be noted that they shall be guided aright and shall have security
against straying or its resulting punishment only if they do not mix their
faith with injustice and inequity.
It is clear from looking at
these verses together that going astray, polytheism and inequity all have
the same effect; all three are adjunct to each other. That is why it is
said that each of them is identifiable by the other two. For all practical
purposes the three are one and the same, although they may be different in
their literal meaning.
The straight path, then, is
different from that of those who have gone astray; it is a path which is
far away from polytheism and injustice. There can be no straying in this
path - neither in hidden ideas and beliefs (for example, the disbelief or
the thoughts disapproved by Allah); nor in open actions or omissions (like
committing a sin or omitting a good deed). It is the true monotheism in
belief and in deeds. And what is there after the truth but error? The
above-mentioned verse 6:82, fits on it completely. That verse guarantees
-security in the way and promises perfect guidance. The promise is
inferred from the fact that the original word translated as "guided
aright" is noun-agent, and the grammarians say that such a noun is really
made for future. This is one feature of the straight path.
Allah has identified those
bestowed with divine favors, in the verse: And whoever obeys Allah and
the Apostle, these are with those upon whom Allah has bestowed
favors from among the prophets and the truthful and the martyrs and
the righteous ones; and excellent are these as companions (4:69).
The belief and the obedience have been explained shortly before it in
these words: But no! by your Lord! they do not believe (in reality)
until they make you a judge of that which has become a matter of
disagreement among them, and then they do not find any straitness
in their selves as to what you have decided, and submit with total
submission. And if We had prescribed for them: Kill yourselves or
go forth from your homes, they would not have done it except a few
of them; and if they had done what they were admonished, it would
have certainly been better for them and most efficacious in
strengthening (them) (4:65 66). Those who truly believe are really
strong in their servitude and submission, in words and in deeds; in
appearance and in secret. Yet such perfect believers shall be placed in a
rank behind those upon whom Allah has bestowed favors; that is why Allah
has said, "these are with those . . ." and not, 'among those'. They shall
be with them, but not of them. It is further strengthened by the last
sentence, "and excellent are these as Companions". Companions are other
than the self.
There is another, somewhat
similar, verse in fifty-seventh chapter: and (as for) those who believe
in Allah and His apostles, these it is that are the truthful and
the martyrs with their Lord; they shall have their reward and their
light . . . (57:19). The believers, thus, shall be included in the
ranks of the martyrs and the truthful - in the life hereafter. The fact
that it will happen in the next world is inferred from the-words, "with
their Lord", and "they shall have their reward ".
Those bestowed with divine
favors who are the people of the straight path - with whose relationship
the straight path is identified - have greater prestige and higher rank
than these believers who have cleansed their beliefs and actions from
straying, polytheism and injustice. Pondering on these verses together,
one feels sure that this group of the believers (with this quality) still
continues; it has not come to its end. Had this group completed its term,
it would have been counted among (and not, "with") those bestowed with
favors; these believers would have gone up and instead of being with those
bestowed with favors, would have become part of them. They probably are
among those who have been given knowledge from Allah, as He says: Allah
will exalt those of you who believe, and those who are given
knowledge, in high degrees (58:11).
The people of the straight
path are bestowed with excellent bounties that are more precious than that
of the complete faith and perfect belief. This is the second feature of
the straight path.
Allah repeatedly mentions
as-sirat (path) and as-sabil (way) in the Qur'an; but He has
never attributed to Himself except one straight path; although He
attributes several ways to Himself And (as for) those who starve
hard for Us, We will most certainly guide them onto Our ways
(29:69).
Likewise, He has never
ascribed "the straight path" to any of his servants, the only exception
being this verse under discussion which ascribes it to those who are
bestowed with divine favors; but He frequently attributes "the way" to one
or the other of His chosen servants: Say: "This is my way; I
invite you unto Allah; with clear sight (are) I and he who
follows me" (I2:108) ; . . . and follow the way of him who
turns to Me (31:15) ; . . . the way of the believers . . .
(4:115). It is an indication that "the way" is other than "the straight
path". There may be various and different ways taken by various chosen
servants proceeding on the way of worship and submission; but "the
straight path" is only one, as Allah points to it in these words:
Indeed, there has come to you a light and a clear Book from
Allah; with it Allah guides him who follows His pleasure into the
ways of safety and brings them out of utter darkness into light by
His permission and guides them to the straight path (5:15 -16). See,
how the verse refers to "the ways" (in plural), and to "the straight path"
(in singular). Now, there may be two explanations for it. Either "the
straight path" is the same thing as "the ways", or "the ways" on going
further join together and then merge into the straight path.
There is another difference
between the straight path and the way. Allah says: And most of them do
not believe in Allah without associating others (with Him)
(12:106). Note how the believers are said to associate others with Allah.
It shows that some sort of polytheism (that is, straying) may co-exist
with belief (and the belief is a "way"); in other words the way may
co-exist with polytheism. But the straight path cannot do so because it is
not the path of those who have gone astray.
Each of these ways has some
excellence or some deficiency - but not so the straight path. Each way is
a part of the straight path, but is distinguished from the other ways. It
may be inferred from the above-mentioned verses as well as from others.
For example, Allah says: And that you worship Me; this is the
straight path (36:61) ; Say: "Surely, (as for) me, my
Lord has guided me to the straight path; (to) a most right
religion, the faith of Ibrahim the upright one" (6:161). The
worship and the religion are common to all the ways, and they are also
"the straight path". The relation of the straight path to the ways of
Allah is that of the soul to the body. The body, during the life,
undergoes countless changes, varies from day to day - from infancy to
childhood; from adolescence to youth, from middle to old age and to
senility. But the soul remains the same, and is always one with body at
every stage. Sometimes, the body is inflicted with undesirable effects,
which the soul would never accept, if left to itself. But the soul - the
creation of Allah, upon which He created the man - never deteriorates.
Yet, in all these states, the body remains one with the soul. Likewise,
the ways of Allah are one with the straight path; but sometimes a way -
the way of the believers, of the followers of the Prophet of those who
turn towards Allah or any other way - suffers from some kind of
deterioration, although the straight path is immune from all defects and
imperfections. You have seen how one of the ways, the belief sometimes
combines with polytheism and straying, but the straight path does not do
so. In short, the ways are of various grades near or distant; safe or
unsafe; clean or unclean - but all are in the straight path, or, let us
say, are one with the straight path.
Allah has mentioned this
fact, in a parable of truth and falsehood, in these words: He sends
down water from the heaven, then the valleys flow according to
their measure, and the torrent bears along the swelling foam; and
from what they melt in the fire for the sake of (making)
ornaments or apparatus arises a scum like it; thus does Allah
compare truth and falsehood,- then as for the scum, it passes away
as a worthless thing; and as for that which profits the people, it
remains in the earth; thus does Allah set forth parables
(13:17). It clearly shows that the hearts and mind differ in their
abilities and capacities to receive the divine knowledge and spiritual
perfection, although all partake of the same divine sustenance. (Its full
explanation will be written in the chapter 13).
This was, however, the
third feature of the straight path.
From the above analysis it
may be seen that the straight path is a sort of controller of all the ways
leading to Allah. We may say that a way leading to Allah leads a man to
Him as long as it remains one with the straight path; but the straight
path leads to Allah unconditionally, without any if or but. That is why
Allah has named it "as-siratu ‘l-mustaqim" (= the straight path).
as-Sirat means a clear path, and is derived from "saratttu
sartan" ( = I swallowed it completely); in other words, this clear
path swallows its walkers; without letting them go out.
"al-Mustaqim" ( = straight)
literally means the one who
stands on his legs, and has full control of himself as well as of the
things attached to him. In other words, it is a thing, which is not
subjected to change or variation. Thus "as-siratu ‘l-mustaqim" =
the straight path is the path which never fails to guide and to lead
the walker to his destination. Allah says: Then as for those who
believe in Allah and hold fast unto Him, soon will He admit them to
Mercy from Him and (His) Grace, and guide them unto Himself
(by) the straight path (4:175). Obviously this guidance does
not fail; it always succeeds. Also He has said: Therefore (for)
whomsoever Allah intends that He would guide him aught, He expands
his breast for Islam, and (for) whomsoever He intends that He
should leave him to err, He makes his breast strait and narrow as
though he were ascending into the sky; thus does Allah lay
uncleanliness on those who do not believe. And this is the path of
your Lord, (a) straight (path) (6:125 -126). That is, this is
Allah's path that never changes, nor does it fail to reach its
destination. Again He says: He said: "7his is a straight path
with Me; surely as regards My servants, thou hast no authority over
them except those who follow thee of the deviators" (15:41 -
42). The verse declares that this is His settled course which never
varies. In this way, it conveys the same idea which is contained in the
verse: For you shall not find any alteration in the course of
Allah; and you shall not find any change in the course of Allah
(35:43).
The above-mentioned
discourse has made the following points clear:-
First: There are
various ways to Allah each differing with others in perfection, easiness
and smoothness. It all depends on its nearness or remoteness from the
basic reality, from the straight path, like the way of submission, of
faith, of worship, of purity of intention or of humility before Allah.
Some of the ways leading to the opposite direction are disbelief,
polytheism, infidelity, exceeding the bounds, committing sins etc. Allah
has said: And for all are grades according to what they did, and
so that He may pay them back fully their deeds and they shall not
be dealt with unjustly (46:19).
The same is the case with
the spiritual knowledge which the human mind receives from Allah. They
vary according to mental and spiritual capacity of the receivers, and are
tinted by colors of visions of the beholders. This fact is shown in the
Qur'anic parable mentioned earlier: He sends down water from the
heaven, then the valleys flow according to their measure (13:17).
Second: The straight
path controls all the ways. Likewise, the people of the straight path (who
have been firmly established in it by Allah) do enjoy complete authority
to guide the other servants of Allah. Allah says: . . . and excellent
are these as companions (4:69); Verily, your only Master is
Allah and His Apostle and those who believe, those who keep up
prayer and pay zakat while they are bowing down (5:55). The
last mentioned verse was revealed about 'All, the Leader of the faithful
(a.s.), as al-mutawatir traditions say; and he (peace be on him)
was the first to open this door in Islam. More details of it will be given
in the fifth chapter.
Third: The import of
the guidance to the way depends on the meaning of the way itself.
al-Hidaya means to guide, to lead; it accepts two objects, either
without any preposition (as in the language of Hijaz) or with ila
(= to) before the second object (as in the language of other tribes). This
detail has been given in as-Sihah of al-Jawhari, and obviously it
is correct.
Before going further, a
mistaken notion should ' be removed. Some people think that the meaning of
guidance changes, depending on whether its second object is preceded by
the preposition ila or not. If there is no such preposition, then
according to them, guidance means "to convey to the destination"; if it is
preceded by ila, then it denotes "to show the path". In evidence,
they offer the following verses: Surely you cannot guide whom you
love, but Allah guides whom He pleases (28:56). This verse, in
which the verbs, "cannot guide" and "guides", have been used without
preposition, says that the Prophet could not guide whom he pleased. But it
is known that he, throughout his life, guided the people, that is, showed
them the path of Allah. Therefore, what has been negated must be the other
meaning. What the verse, then, says is this: you cannot convey to the
spiritual goal whom you please; but it is Allah who conveys to that
destination whom He pleases. This difference in meaning is more clearly
seen in the verses: And We would certainly have guided them in the
right path (4:68). The verb (in the Arabic text) has been used
without any preposition and it refers to the divine guidance -that is,
conveyance to destination. And Allah addresses the Prophet in these words:
and most surely you guide to the right path (42:52). Here the verb
is followed by ila and the sentence attributes to the Prophet the
task of guidance, in the meaning of showing the way. According to their
reasoning the three verses put together show that when guidance is used in
the meaning of "conveying to destination", its second object accepts no
preposition; when it is used for "showing the path", the said object is
preceded by ila.
But this notion is not
supported by the Qur'an. Allah quotes the believer of the people of
Pharaoh as saying: "O my people! follow me, I will guide you to
the right course" (40:38). Here the Arabic text has no preposition and
yet it does not mean conveying to destination, it only denotes showing the
way.
What has been mentioned in
the verse 28:56 (Surely you cannot guide whom you love, but
Allah guides whom He pleases) is the reality or perfection of
guidance. The verse shows that the Prophet could not bestow on his people
the perfect guidance, the reality of guidance, as it was a task that Allah
has reserved for Himself.
In short, the meaning of
guidance does not depend on preposition ila coming or not coming
before the second object. In both cases the meaning is the same.
al-Hidayah means to
guide, to show the destination by showing the way, or, let us say, to
convey to the destination. Guidance, in reality, is reserved for Allah,
and He guides His servants by creating such causes that point the
destination to them and lead them to their spiritual goal. Allah says:
Therefore (for) whomsoever Allah intends that He would guide him
alight, He expands his breast for Islam (6:125); . . . then
their skins and their hearts become pliant to the remembrance of
Allah; this is Allah's guidance, He guides with it whom He pleases
(39:23). The verb "become pliant" is followed by the preposition "to",
giving the verb a shade of meaning of inclination and repose. Guidance,
thus, means that Allah creates in the heart an aptitude by which it
initiates, accepts, inclines towards and becomes serene in the remembrance
of Allah.
It has been mentioned
earlier that there are many ways leading to Allah. Consequently, guidance
for one way would differ from those of the others. Each way has a special
guidance of its own. This variation has been hinted at in the verse:
And (as for) those who strive hard for Us, We will most
certainly guide them unto Our ways; and Allah is most surely with
the doers of good (29:69). A man strives "in the way of Allah"; and
another strives "for Allah". There is a great difference between the two.
The first tries to keep the way safe and free from all dangers and
blockades; the second's attention is fixed on Allah only. It is this man
who is praised in this verse - he strives hard for Allah; thereupon Allah
helps him and guides him on the way most suited to his ability and power;
and thereafter keeps guiding him from one way to another until He
exclusively attaches him to Himself.
Fourth: The straight
path is preserved in the ways of Allah - the ways that are of various
grades and levels. Allah guides man to it; and the man is thus guided
aright. As mentioned above, Allah may keep guiding a man from one way to
the other which is of a higher grade, and then to a third one still
higher. The prayer in this verse, "Guide us to the straight path"
(revealed on behalf of those whom Allah has already guided to His worship)
points to this very fact. If we keep this point in view, there would be no
room for an objection like the following: The one who utters this prayer
is already guided aright - how can he pray afresh for guidance? It would
be an attempt to re-obtain a thing which is already in hand, and it is
just impossible. Also, the worshipper is already on the straight path -
how can he pray to be guided again to the same path? Isn't it an
impossibility?
But the explanation given
by us clears away the mist of such objections.
Another objection:
Our Law is the most perfect and most comprehensive of all the laws
sent by Allah since the dawn of humanity. Why should we ask from Allah to
guide us to the path of those of the previous people upon whom He had
bestowed favors?
Reply: Admittedly,
the Law brought by Muhammad (s.a.w.a.) is more perfect than any other one.
But it does not necessarily mean that all those who follow this Law are
more perfect than all those who followed the previous laws. An average
follower of the Law of Muhammad (s. a. w. a.) cannot surpass Nuh or
lbrahim (a.s.), although their laws were sent long before the Islamic Law.
It is one thing to accept and follow a law; it is quite another to get
spiritual perfection by total submission - by perfectly molding oneself in
that law's pattern. A believer of previous nations who attained a high
spiritual level, who became a mirror of divine attributes, -is most
certainly better than, and superior to, a follower of this law who did not
reach that state - even though the latter would be following the most
perfect and comprehensive law, that is, the Law of Muhammad (s.a.w.a.).
Therefore, it is quite in order for a believer of lower grade (although he
may follow a perfect law) to pray to Allah to help him reach the level of
a believer of higher grade (although he might have followed a less perfect
law).
An exegete has replied to
the above-mentioned objection in a way that is not free from defects. He
has said: The religion of Allah is one, and that is Islam. The fundamental
truths - the belief in One God, the Prophethood and the Day of Judgment
and all that results from this belief - are the same in all the laws and
revelations sent by Allah. The Law of Islam has an added distinction, in
that it covers all aspects of human life and is, thus, the most
comprehensive one. It looks more properly after public welfare. Moreover,
its foundation is laid on reasoning - in all its forms: The logic, the
admonition and the goodly argumentation.
All divine religions are,
thus, the same and the fundamental truths are common to all. The previous
people have preceded us in this path. Therefore, Allah has ordered us to
look into their affairs, to take lessons from them and to follow them to
spiritual perfection.
The author says: The
principle upon which this reply is based is against the principles that
guide us in exegesis of the Qur'an. The reply assumes that the realities
of fundamental truths are on the same level in all the religions; that
there is no difference in their grades; that the spiritual perfection and
religious virtues are of the same quality everywhere. According to this
view, the highest ranking prophet is equal to the lowest type of believer
in his existence and natural perfection - so far as his creation is
concerned. The difference, if any, is based on the subjective outlook of
shari'ah, not on any matter of creation. In their opinion, this
case is similar to that of a king vis-a-vis his subjects - they are
not different in their human existence, the difference is in their
subjective and assumed positions only which are laid down by people and
which do not have any independent existence.
This thinking, in its turn,
is based on the theory of materialism, which teaches that nothing exists
but matter; metaphysical "things" have no existence at all (or, at least,
we are not in a position to know that they exist). The only exception is
God, and we believe in His existence because of logical evidence.
Those who accepted this
view did so because, coming under the influence of natural sciences, they
put all their confidence in their five senses. Or because they thought
that "commonsense" was enough for explaining the divine words, and
therefore, neglected to meditate on the Qur'an. God willing, we shall
throw more light on this subject at some other place.
Fifth: The people of
the straight path are higher in rank than others, and their path is
superior to the others' ways. It is because of their knowledge, and not
because of their virtuous deeds. They have that knowledge of divine
attributes which is hidden from others. (We have explained earlier that
perfection of virtuous deeds is found in some of the inferior ways also.
Therefore, deeds cannot be the criterion by which the people of the
straight Path are given excellence over the rest.) The question arises as
to what is that knowledge and how it is acquired. We shall deal with these
questions when we shall explain the verse 13:17 (He sends down water
from the heaven, then the valleys
flow according to their measure)
The following verses too
point to this fact: Allah will exalt those of You who believe,
and those who are given knowledge in higher degrees (58:11);
To Him do ascend the good words; and the good deed lifts them up
(35:10). What ascends to Allah is the good words, that is, true belief
and knowledge; good deeds lift up the good words and help them in their
ascension, without themselves going up. We shall fully discuss this verse
when we shall reach it.
TRADITIONS
as-Sadiq (a.s.) said about
the meaning of worship: "Worship is of three kinds: some people worship
Allah, because they fear Him - so it is the worship of slaves; and a group
worships Allah, Blessed and High is He, to seek reward - so it is the
worship of hirelings; and a group worships Allah, Mighty and Great is He,
because of (His) love - and this is the worship of noble persons, and it
is the most excellent worship." (al-Kafi)
Verily, some people
worshipped Allah being desirous (Of His reward) - so this is the worship
of traders; and some people worshipped Allah fearing (His punishment) - so
it is the worship of slaves, and a group worshipped Allah in gratitude (to
Him) so this is the worship of noble men. (Nahju 'I-balaghah)
as-Sadiq (as.) said:
'Verily people worship Allah in three ways: One group worships Him in
desire of His reward, and it is the worship of covetous ones, and it is
greed; and others Worship Him in dread of the Fire, and it is the worship
of slaves, and it is fear; but I worship Him in His love - Mighty and
Great is He and this is the worship of noble ones. (It is) because Allah
has said: and they shall be secure from terror on that days (27:
89); and He has said, Say: 'If You love Allah, then follow me,
Allah will love you. . .' (3:31). Therefore, whosoever is loved
by Allah, he shall be among the secure ones; and it is a hidden position,
cannot touch it save the purified ones." (al-Ilal, al-Majalis
and al-Khisal)
The author says: The
meaning of these traditions may be understood from the preceding
commentary. The Imams (of Ahlu 'I-bayt) have variously attributed
the worship of the noble ones sometimes to gratitude and sometimes to
love, because in final analysis both are one and the same. Gratitude and
thank means putting the received bounty in its proper place. It is the
thank of worship that it should be addressed to Allah, as only He,
Himself, deserves to be worshipped. A115h is worshipped because He is
Allah, that is, because He alone holds all attributes of beauty and glory.
He, of all things, is Beautiful; He alone is loved for Himself. What is
love? It is inclination and attraction towards beauty. We say: He is
worshipped because He is He; We may express the same idea if we say: He is
worshipped because He is beautiful and beloved. Again, the same theme may
be explained by saying that He is worshipped because He is the Bestower of
favors and is thanked through worship. All three expressions carry
the same import.
It has been narrated
through Sunni chains that as-Sadiq (a.s.) explained the verse, "Thee do we
worship…" in these words: "We do not ask from Thee other than Thee, and we
do not worship Thee by substitute and replacement, as do those who are
ignorant of Thee, removed from Thee."
The author says: This
tradition points to what has been explained in the commentary that worship
demands presence (of heart) and purity (of intention) which does not allow
diversion to any substitute, to anything else.
as-Sadiq (a.s.) said
inter alia in a tradition: "And whosoever thinks that he worships
(Allah) by (His) attributes without being conscious of Him, he refers (his
worship) to an absent one; and whosoever thinks that he worships the
attribute and the person (having that attribute) he nullifies monotheism,
because the attribute is other than the person; and whosoever thinks that
he ascribes the person to the attribute, he belittles the Great One, 'and
the do not assign to Allah His proper prestige…" (Tuhafu 'I-'uqul)
as-Sadiq (a.s.) explained
the verse: Guide us to the straight path, in these words:
"Guide us to adhere to the path that leads to Thy love, and conveys to Thy
Garden, (the path that) prevents us from following our desires (lest we be
ruined) and from adhering to our opinions (lest we be destroyed).
(Ma’ani 'I-akhbar)
The same book quotes 'Ali (a.s.) as saying about this verse:
"Continue for us Thy help with which we obeyed Thee in our past days, so
that we continue to obey Thee in our coming days also.
The author says: The two
traditions point to two aspects of the reply of the previously mentioned
objection - that the prayer for guidance, addressed by a person already
guided aright, is trying to obtain a thing in hand, and that it was asking
for impossible. The first tradition looks at the difference in the grades
of guidance, and the second looks at oneness of guidance in its reality.
Again Ma'ani 'I-akhbar quotes 'Ali (a.s.) as saying: "The
straight path, in this world, is that which stops short of excesses and
rises above shortcomings, and remains straight; and, in the next world, it
is the path of the believers (leading them) to the Garden. "
The same book quotes the same Imam, explaining the verse: 7he
path of those. . ., as follows: "Say: Guide us to the path of those
upon whom Thou hast bestowed favors by strengthening them for Thy religion
and Thy obedience - not (of those whom Thou favored) with wealth and
health because such things are sometimes given even to the disbeliever or
to the sinful. " (Then he said:) "And those (bestowed with divine favor)
are those about whom Allah says: And whoever obeys Allah and the
Apostle, these are with those upon whom Allah has bestowed
favors from among the prophets and the truthful and the martyrs
and the righteous ones, and excellent are these as companion
(4:69).
ar-Rida (a.s.) narrates
through his forefathers from Amiral al-mu'minin (a.s.) that he said: "I
heard the Apostle of Allah saying: 'Allah, Mighty and Great is He, has
said: "I have divide the Opening of the Book between Myself and My
servant; so, half is for Me and the (other) half is for My servant. And My
servant shall get what he asks for." When the servant says: In
the name of Allah, the Beneficent, the Merciful, Allah, Great is
His Glory, says: "My servant has started with My name, an it is incumbent
upon Me that I should complete his works him and bless him in his
affairs". And when he says: All praise is due to Allah, the Lord
of the worlds, Allah, Great is His Glory says: "My servant has Praised
Me, and he knows that the bounties that are with him are from Me, and that
the misfortunate that have been averted from him were so averted by My
grace; (O My angels!) I appoint You as My witnesses that I shall add for
him the favors of the next world to those of this world, and will avert
from him the calamities of the next world as I have averted from him the
calamities of this world." And when he says, The Beneficent, the
Merciful, Allah, Great is His Glory, says: "My servant bore witness
for Me that I am the Beneficent, the MercifuI; I make you My witness that
I will most surely augment his share in My mercy, and I will most
certainly increase his portion My bounties." And when he says, The
Master of the Day of Judgment, Allah, the High, says: "I make you My
witness that, as he has acknowledged that I am the Master of the Day of
Judgment I will most certainly make his reckoning easier (for him) on the
Day of Reckoning, and I will most certainly accept his good deed and look
over his sins." And when he says: Thee do we worship, Allah, Mighty
and Great is He, says: "My servant is telling truth, He worships Me only.
Be My witness that I will most surely give him for his worship a reward
that will be the (object of) envy to all who opposed him when he
worshipped Me." And when he says, and Thee do we beseech for help,
Allah, the High, says: "From Me has My servant sought help, and in Me
has he taken refuge. Be My witness that I will most certainly help him in
his affairs, and will aid him in his difficulties, and will take his hand
in his calamities." And when he says, Guide us to the eight path…,
Allah, Mighty and Great is He, says: "This (part) is for My servant, and
My servant shall have what he asks for; and I have answered (the prayer
of) My servant, and have given him what he hopes for and have protected
him from what he is afraid of." ‘ " ('Uyunu 'I-akhbar).
The author says: as-Saduq
has narrated in ‘Ilalu 'sh-shara'i', an almost similar tradition
from ar-Rida (a.s.). The tradition explains the chapter of The Opening in
the frame of the daily prayer. It further confirms the previously
mentioned fact that this divine revelation has been sent, as though on
behalf of the servants of Allah, to teach them the manners of servitude;
to show them how to praise their Lord and how to declare their allegiance
to Him. It is a chapter made especially for the purpose of worship; and no
other chapter comes near to it in this respect. For example: -
1. The entire chapter is a
divine speech, revealed on behalf of His servant, so that he may recite it
when he stands to worship his Lord.
2. It is divided in two
parts: one for Allah and the other for the servant.
3. It contains, in spite of
its brevity, all the Qur'anic wisdom. The Qur'an is a vast treasure of
fundamental truths, moral values and the most comprehensive
shari'ah which consists of the rules of worship and mutual
dealings, as well as the penal and civil codes. Further it is a valuable
mine of divine promises and threats, stories of previous peoples as well
as parables and moral lessons. But, in spite of this wide scope, all its
teachings may be returned to four fundamental truths: the Oneness of God,
the prophethood, the resurrection (with all its details) and the guidance
of mankind to its bliss in this world as well as in the next. Needless to
reiterate that this chapter contains all these basic realities in these
very short, and at the same time very eloquent, sentence.
It will not be out of place
to compare the beauty, glory and spirituality of this chapter, used in the
Muslims' prayers, with the Lord's prayer, used by the Christians in their
prayer:
Our Father which art in
heaven Hallowed be thy name.
Thy kingdom come. Thy
will be done in earth as it is in heaven.
Give us this day our
daily bread.
And forgive us our debts
as we forgive our debtors.
And lead us not into
temptation, but deliver us from evil: For thine is the kingdom, and the
power, and the glory,
for ever. Amen. (Matthews
6:9 -13)
Ponder deeply on the
teachings contained in these sentences, supposed to be of divine
revelation, and see what manners of servitude does this prayer teach.
First it tells them that their Father (i.e. God, in their terminology) is
in heaven. Then it prays about the Father that His name be hallowed, His
kingdom come and His will be done in earth as it is in heaven. The
question is: Who will fulfill these wishes which look more like political
slogans than spiritual invocation. Then it makes them ask for their daily
bread, and for His forgiveness in lieu of their forgiveness - that He
should waive His rights as they have waived theirs. But what right do they
possess except that which they have been given by God Himself? Then they
beseech Him not to lead them into temptation but to deliver them from
evil. This is asking for impossible, because this world is the place
appointed for our test and trial, so that we may acquire spiritual
perfection. Would not salvation lose its meaning, if there was no test and
trial?
And yet some orientalists
have temerity to write: "Islam does not have any superiority over other
religions, so far as spiritual knowledge is concerned, because all divine
religions invite the men to the belief in one God, and ask them to purify
themselves by good character and virtuous deeds. The religions excel one
another only in deep-rootedness of their social fruits."
OTHER TRADITIONS
It is narrated in Man la
yahduruhu 'l-faqih and at-Tafsir of al-'Ayyashi that as-Sadiq
(a.s.) said: "The straight path is Amiru 'l-mu'minin (a.s.)."
as-Sadiq (a.s.) said: "(The
Straight path) is the path to the knowledge of Allah. And there are two
paths, one in this world and the other in the next. As for the path in
this world, it is the Imam whose obedience is obligatory; whosoever knows
him in this world and follows his guidance, he shall proceed on the path
which is the bridge over the hell in the next world; and whosoever does
not know him in this world, his foot shall slip (over that bridge) in the
next world, and he shall fall down into the fire of the hell." (Ma'ani
'l-akhbar)
The same book quotes
as-Sajad (a.s-) as saying: "There no curtain between Allah and His proof,
nor is there any screen for Allah against His proof. We are the gates of
Allah, and we are the straight path, and we are the (treasure) chest of
His Knowledge, and we are, the interpreters of His revelation, and we are
the pillars of His Oneness, and we are the place of His secret."
Ibn Shahrashub has quoted
from at-Tafsir of Waki' Ibn al-Jarrah from ath-Thawri from as-Suddi from
Asbat and Mujahid from ibn 'Abbas that he said about the verse: Guide
us to the straight path: "Say O group of the servants (of Allah): Lead
us to the love of Muhammad (s.a.w.a.) and his family members."
The author says:
There are other traditions of the same meaning. Such traditions are
based on the "flow" of the Qur'an, that is, application of the Qur'an
wherever it is applicable. It should be noted that the term, "flow" - and
it will often be used in this book - has been taken from the traditions of
the Imams of Ahlu 'I-bayt (a.s.):-
al-Fudayl ibn Yasar said:
"I asked Abu Ja'far (a.s.) about the tradition, 'There is no verse in the
Qur'an but it has an exterior and an interior, and there is no word in it
but it has a boundary, and every boundary has a watching place.' (I asked
him) what was the meaning of exterior and interior. The Imam said: 'Its
exterior is its revelation and its interior is its interpretation; some of
it has already passed (i.e. happened) and some of it has not come about
yet; it runs along (or flows) as run the sun and the moon; when a thing of
it comes (to its appointed place and time) it happens . . . (at-Tafsir,
of al-'Ayyashi)
This theme is found in
other traditions too. It is the convention of the Imams of Ahlu 'I-bayt
(a.s.) that they apply a Qur'anic verse to all things it may be
applied to. And this convention was correct and reasonable, because the
Qur'an was revealed as a "guidance to the worlds"; it guides the mankind
to correct belief, correct ethics and correct action. The matter of belief
that it has explained is eternal truth; it is not limited to a certain
time or certain place. The virtue or vice and the rules laid down for them
are not confined to one person or one period - they are general and
applicable to all relevant persons and times. The traditions explaining
the background of revelation of a certain verse - when, why and about whom
or what was it revealed - do not affect its general import. The rule is
not restricted to that particular person or event; otherwise, it would
cease to be valid in other similar conditions, and would die with the
death of that person. The Qur'anic declaration is general. If it praises
some persons, or condemns some others, it is because of the presence of
good or evil characteristics in them. And wherever those good or evil
characteristics are found, even in later generations, the verse will in
all truth be applied to them. The Qur'an itself proves it, as Allah says:
With it (i.e., the Qur'an) Allah guides him who follows
His pleasure into the ways of safety . . . (5:16); . . . and most
surely it is a Mighty Book, falsehood shall not come to it from
before it nor from behind it (41:41 - 42) ; Surely We have revealed
the Reminder and We will most surely be its guardian
(15:9).
There are numerous
traditions, perhaps reaching to hundreds, which apply various verses of
the Qur'an to the lmams or to their enemies. They are called the
traditions of "flow". But now that the general principle has been
explained, we shall not include those traditions in this Book - except
where it becomes necessary for the explanation of a verse or for some
reasoning or discussion.
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