Subtleties and Allusions

Praise and Supplication in this Chapter of the Qur’an

Just as Sūrah al-Ḥamd is divided into two parts in terms of absence and address,(312) it also has another division in terms of content, which is the division into praise and supplication. The first part of the chapter is the servant’s praise of the Master, extolling Him with attributes such as God (Allāh), Lord of the Worlds (_Rabb al-_ʿĀlamīn), the All-beneficent (al-Raḥmān), the All-merciful (al-Raḥīm), and Master of the Day of Retribution (Mālik Yawm al-Dīn), considering these attributes as signs of His praiseworthiness. The second part, which begins from the verse under discussion, is the servant’s supplication and request from the Master, seeking guidance to the straight path (ṣirāṭ al-mustaqīm) from Him.

Finding the Way or Being Goal-Oriented?

Guidance has two opposites: one is misguidance (ḍalālat) and the other is deviation (ghawāyat). The guidance that stands opposite to misguidance is related to the path. One who has correctly recognized the path and traverses it properly is guided and has found the way (muhtadī), while one who has not recognized it or does not traverse it correctly is misguided and astray (ḍāll). However, guidance in contrast to deviation is related to the goal, and therefore, guidance in this sense means being goal-oriented, while deviation means being aimless. The deviator (ghāwī) is the aimless human being.

On this basis, those who have a goal but do not know the way to reach it are astray (ḍāll), and those who do not recognize the destination and purpose are deviators (ghāwī).

The guidance mentioned in the noble verse “Guide us on the straight path” (1:6), since on one hand it is contrasted with misguidance—“not [the path] of those who have gone astray”—and on the other hand it is guidance to the path, is of the first type and related to the way, meaning finding the way. However, the condition of straightness along with the description of the special wayfarers, which will be mentioned later, necessitates being goal-oriented.

Existential Guidance in the Noble Qur’an

The Difference between Legislative and Ontological Guidance

In the previous exegetical discussion, it was mentioned that legislative guidance is the guidance through revelation and legislation. Its clear and limited path is receiving the law from the Noble Qur’an and the sunna of the infallibles (a.s.) for awareness of the divine lawful and unlawful. This is called showing the way, meaning indicating the path. However, ontological guidance, which is referred to as delivering to the desired, meaning conveying to the purpose and destination, has no limited boundaries. Now, we will refer to some verses of the Noble Qur’an that pertain to ontological guidance:

a) “And whoever believes in God, He guides his heart” (64:11). From this noble verse, it appears that ontological guidance is bestowed upon a person when they have traversed part of the path.

b) “And those who strive in Us, We will surely guide them to Our ways” (29:69). The guidance that is bestowed upon believing mujāhidīn after faith in God and striving in His way is that same ontological guidance.

c) “And those who are guided, He increases them in guidance and gives them their righteousness” (47:17). God, the Glorified, rewards those who have found guidance and are people of spiritual wayfaring and action. Their reward is also guidance, and this second guidance is ontological and rewarding guidance, through which traversing the rest of the path becomes easy. It is in the form of an attraction and pull that a person sometimes finds within themselves, and it attracts them to good deeds.

Sometimes, God also inclines the hearts of others toward a believer as a reward for their ontological guidance: “Indeed, those who believe and do righteous deeds, the Most Merciful will bestow affection for them” (19:96). Then, they are beloved by God and also beloved by God’s creation. Therefore, God’s servants who love them pray for them, and the prayer of a loving heart is effective.

In contrast to the reward that is given to the guided and those who strive as existential guidance, if someone chooses blindness over guidance after having sight: “But they preferred blindness over guidance” (41:17), and arrogantly confronts religion, and does not return after being given respite for repentance, the success of understanding the divine verses and accepting the truth is taken away from them: “I will turn away from My signs those who are arrogant upon the earth without right” (7:146), and an eternal journey is determined for them and they are entrusted to his (Satan’s) guardianship: “And whoever is blinded from remembrance of the Most Merciful—We appoint for him a devil, and he is to him a companion” (43:36).

“There has come to you from God a light and a clear Book by which God guides those who pursue His pleasure to the ways of peace” (5:15-16). This noble verse well illustrates the difference between existential and legislative guidance, because on the one hand it speaks of a light and clear Book that has been sent down from God the Glorified for the guidance of all people, which has been mentioned in verses such as “a guidance for the people” (2:185), “to be a warner to the worlds” (25:1), and “a reminder for mankind” (74:31). On the other hand, it speaks of the guidance of the believing followers and seekers of [God’s] pleasure; those who do everything for God and are travelers on His path. God the Glorified existentially assists them in the stage of subsistence (baqāʾ), passing them through the perilous passage of the world in safety and ease.

Paths of Peace (Subul al-Salām)

“Paths of peace” refers to safety in the three stages of birth, death, and resurrection, which has been mentioned regarding Jesus (a.s.) and also in the words of John the Baptist (a.s.) with a slight difference: “Peace be upon me the day I was born, the day I die, and the day I shall be raised alive.” One who has lived safely dies safely, and one who has died safely will be resurrected safely on the Day of Judgment. This is the same as guidance to the straight path: “And He guides them to a straight path.” (4:68)

Guidance to the paths of peace, which means delivering safely to the destination, is specific to those who seek God’s pleasure. This is the same as existential guidance (hidāyat takwīnī). Otherwise, legislative guidance (hidāyat tashrīʿī), which is sending prophets and propagating divine laws through them, is not exclusive to believers.

Note: Existential guidance in the sense of delivering safely to the destination is specific to believers. Otherwise, in its general sense (delivering to the desired goal), it is universal and not exclusive to believers. This is because God Almighty, through His existential guidance, delivers everyone to their destination, whether it is a divine or satanic goal. The existential guidance of disbelievers and the immoral toward Hell is also by God’s command and through the angels: “So lead them to the path of Hell.” One of the punishments of the disbelievers on the Day of Judgment is losing the way to their intended destination (Hell). After confusion and perplexity, a group of angels will lead them to Hell. Guidance to Hell is undoubtedly existential guidance because on that day, the spread of legislation, obligation, and voluntary action of those under obligation will be terminated, just as the guidance of the people of Paradise to Paradise is also existential guidance: “All praise is due to God, who has guided us to this.”

God says: “And We certainly conferred favor upon Moses and Aaron. And We saved them and their people from the great distress, and We supported them so it was they who overcame. And We gave them the explicit Scripture, and We guided them on the straight path.” (37:114-118) We bestowed favor upon Moses and Aaron (a.s.), and in battle We made them victorious. We gave them the Torah and guided them to the straight path. This guidance is not legislative, because if it were legislative guidance, it would not have been specific to Moses and Aaron (a.s.), but would have included all the Children of Israel.(313)

“So whoever God wants to guide—He expands his breast to [contain] Islam; and whoever He wants to misguide—He makes his breast tight and constricted as though he were climbing into the sky. Thus does God place defilement upon those who do not believe.” (6:125) Those whom God wishes to guide, He opens their hearts, and an open and expanded heart has the capacity to comprehend lofty knowledge: “Indeed, these hearts are vessels, and the best of them is the most capacious.”(314) And whoever He wishes to misguide, He constricts their heart. The guidance of the first group and the misguidance of the second group are both existential (takwīnī); because in the system of legislation (tashrīʿ), the path is open for all, and the discussion is about the guidance of all people. It is this existential guidance that, after general and universal guidance, manifests as expansion of the breast for those on the straight path, and as constriction of the soul for those who have deviated.

An expanded breast and a dilated soul are like a vast ocean; if something enters it, it does not alter it, and if something is taken from it, it does not diminish it. An expanded heart is neither saddened by a bitter event nor gladdened by the appearance of a pleasant blessing, for it considers both to be divine trials.

God says: “We relate to you their story in truth. They were youths who believed in their Lord, and We increased them in guidance.” (18:13) The Companions of the Cave were men and chivalrous youths who believed in God, and God increased their guidance. The guidance that is increased after the initial guidance is not the explanation of rulings, but rather the facilitation of the journey and path toward God, which is the same as existential guidance (hidāyat-i takwīnī).

“And they are guided to the good of speech and guided to the praiseworthy path.” (22:24) The guidance of the people of Paradise to good and pure speech is also existential guidance, otherwise the Glorified God has commanded everyone in legislative guidance (hidāyat-i tashrīʿī) to speak well and avoid hurtful words.

“Indeed, you do not guide whom you like, but God guides whom He wills.” (28:56) From this noble verse, the distinction between existential guidance and legislative guidance is well understood. The same theme is mentioned in another verse in this way: “And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants.” (42:52)

The guidance that includes a specific group (“whom He wills”) is existential guidance, otherwise legislative guidance is for all people. The job of the Prophet is to convey the rulings of religion to all people: “And there is not upon the Messenger except [the duty of] clear notification.” (24:54) And only a special group, as a result of accepting legislative guidance, have their hearts illuminated and are guided to the straight path. Many groups also refuse to accept legislative guidance; just as on the day of Ghadīr Khumm, the Prophet (s.a.w.), based on “O Messenger, announce that which has been revealed to you from your Lord” (5:67), conveyed the caliphate and wilāya of ʿAlī b. Abī Ṭālib (a.s.) to the people, but except for a small group, everyone turned away from it.

Reminder: Just as God, the Glorious, has stated the way to benefit from seeking assistance in response to the servant seeking help: “You [alone] we worship, and You [alone] we ask for help” (1:5), by saying: “Seek help through patience and prayer” (2:45), He has also stated the ways to attain and achieve existential guidance in response to the servant seeking guidance: “Guide us to the straight path” (1:6), which is to benefit from legislative guidance, embrace it, and then obey, worship, turn to God, and so on:

“And whoever believes in God—He will guide his heart” (64:11), “And if you obey him, you will be [rightly] guided” (24:54), “He guides to Himself whoever turns back [to Him]” (13:27), “He guides to Himself he who turns back [to Him]” (42:13), “A light by which We guide whom We will of Our servants” (42:52).

The Essential Guide and His Aspects of Guidance

Just as the command to obey the divine messengers and those vested with authority does not contradict the oneness of worship and God, the Glorious, being the Essential Object of Worship, and the command to seek assistance through patience, prayer and the like is consistent with seeking assistance being restricted to God(315) , attributing guidance to the Noble Qur’an or the Prophet (s.a.w.) is also compatible with God, the Glorious, being the Essential Guide. This is because attributing guidance to the Qur’an or the Prophet (s.a.w.) is attributing it to an aspect of the divine aspects, and no one other than God is ever independent in guidance.

To explain, guidance in the Noble Qur’an is sometimes attributed to God, the Glorious: “And God guides whom He wills to a straight path” (2:213), and sometimes to other than God, such as attributing it to the Qur’an: “Indeed, this Qur’an guides to that which is most suitable” (17:9), or to the prophets: “And We made them leaders guiding by Our command” (21:73), or to the Prophet (s.a.w.): “Indeed, you guide to a straight path” (42:52), or to scholars and the righteous among mankind: “And among the people of Moses is a community which guides by truth and by it establishes justice.” (7:159)

Attributing guidance to God is attributing it to the original and essential Guide, while attributing it to others is attributing it to the aspects of guidance of that essential Guide, not attributing it to another guide besides God, the Glorified. It is impossible for God to be the Lord in essence, the One to be worshipped and sought help from in essence and absolutely, while another being is an independent guide or a partner in divine guidance.

According to the unity of actions (tawḥīd afʿālī), every agent (in guidance or otherwise) is a degree among the degrees and an aspect among the aspects of the agency of God, the Glorified. To clarify this truth, just as the Noble Qur’an attributes guidance to guides such as the Prophet (s.a.w.) in several verses, in some verses it also explicitly negates guidance from other than God and establishes a proof for it: “Say, ‘Is there any of your partners who guides to the truth?’ Say, ‘God guides to the truth. Is He who guides to the truth more worthy to be followed or he who guides not unless he is guided? Then what is [wrong] with you—how do you judge?’” (10:35).(316) It is God who guides to the truth, not others. Is the one who guides to the truth more worthy of being obeyed and followed or the one who, unless guided himself, does not have the ability to guide others?

The comparison in this noble verse is between two guides to the truth, not between a guide and a misleader. However, since one of the two guides to the truth, namely God the Glorified, is the source and origin of guidance and the essential Guide, while the other has nothing of his own and must first be guided himself in order to find the ability to guide others, therefore the essential Guide is worthy of being followed.(317)

Therefore, God is the guide in essence, and the worshippers, when reciting the noble verse “Guide us to the straight path” (1:6), seek guidance from Him who is the guide in essence. And He who is the guide in essence guides human society through the Qur’an, the Prophet, and His awliyāʾ (saints) who have first been guided themselves and then, by God›s permission, are guides: «There has come to you from God a light and a clear Book by which God guides those who pursue His pleasure to the ways of peace» (5:15-16)(318).

One who is not guided and not centered on the truth cannot guide others. Of course, there is a clear difference between one who is guided, truth-centered, and with the truth (maʿa al-ḥaqq), like the divine saints—“ʿAlī is with the truth and the truth revolves with ʿAlī wherever he turns”(319)—and the One from whom the truth originates and the truth emanates from Him and He is the doer and cause of its manifestation: “The truth is from your Lord” (2:147). The Imām is a truth-centered being who is first guided himself and then guides others, but God, glory be to Him, is the source of truth and the guide in essence. And He who has all the forces of the heavens and the earth as His ready soldiers—“To God belong the soldiers of the heavens and the earth” (48:4)—knows well how to guide and whom to first make guided and then make guides for others.

Reminder: It is not the case that divine guidance is always through the mosque and school and from teacher to student. Rather, sometimes it is through a colleague and neighbor, and also sometimes from student to teacher. Hence, many great scholars receive abundant grace through their students and their questions, and the path of research into scientific issues is opened to them by the possibilities that students’ questions suggest.

God, the Glorified, who is the Guide in essence, as previously stated, sometimes informs humans about the benefits of traversing the straight path and warns them of the dangers of falling from it through revelation and legislation, which is legislative guidance. At other times, He takes the hand of man through existential guidance and leads him to the destination and purpose.

Witnessing the Realm of Divine Dominion with the Light of Guidance

Some of the stages of existential guidance, which is what we seek in the supplication of Sūrah al-Ḥamd, involve witnessing divine secrets and metaphysical realities that those who have attained the lofty station of witnessing the realm of divine dominion (malakūt) have benefited from and, through which, have immunized themselves against sinning. The Noble Qur’an and the narrations of the Ahl al-Bayt (a.s.) unveil a small portion of these realities and bestow the knowledge of them upon human beings. For example, regarding the food that will be provided to the people of Hell, it states: “So no friend has he here this Day, nor has he any food except filth from the washing of wounds, which none do eat but those in sin.” (69:35-37) And those who have no food except filthy discharge (ghislīn) are addressed that these foods are the manifestation of your own misdeeds: “Are you recompensed except for what you used to do?” (27:90)(320)

The friends of God see the inner reality of sin in this world and are thus disgusted by it, never sullying their hands with it. Just as the Commander of the Faithful ʿAlī (a.s.) saw a bribe as a detestable concoction, as if mixed with viper’s venom, and said:

“More astonishing than that was a night visitor who brought us a covered plate containing something that I found repulsive, as if it had been kneaded with snake’s saliva or vomit. I said: ‘Is it a gift (ṣila), alms (zakāt), or charity (ṣadaqa)? For all of these are forbidden to us, the Ahl al-Bayt.’ He said: ‘It is neither this nor that, but a gift.’ I said: ‘May women cry over you! Have you come to me with a matter of religion to deceive me? Are you mentally deranged, possessed, or speaking nonsense?’”(321)

These words are not poetic similes or exaggerated speech, but an elucidation of a reality that is visible to the friends of God today and will be visible to all tomorrow.

The account of the Prophet’s (s.a.w.) ascension (miʿrāj) also explains another part of these realities. The Messenger of God (s.a.w.) observed a group of people during the ascension who, despite having good food, were eating carrion. In response to the Prophet’s question about them, it was said: “These are the people who, despite having access to lawful food in the world, contaminated themselves with unlawful food.”(322)

The Noble Qur’an unveils these secrets in numerous verses, including the verses of Sūrah al-Wāqiʿa. It is befitting that if we lack the aspiration and success to attain the lofty rank of witnessing these realities, we should at least not be heedless of the essence of Qur’anic teachings in this regard.

Guidance of the Prophets and Imāms (a.s.)

The prophets and Imāms (a.s.) sought guidance to the straight path from God, the Glorified. The guidance that was bestowed upon them was through the descent of special angels and existential (takwīnī) revelations, not legislative (tashrīʿī) ones.

The Noble Qur’an, while referring to the guidance of past prophets, addresses the Messenger of God (s.a.w.): “Those are the ones whom God has guided, so from their guidance take an example.” (6:90) This is because they, after the principle of being guided and receiving legislative revelation, believing in the message of the angels, and acting upon it, would ask God, the Glorified, for guidance to the straight path. For the means of their guidance are not human beings. Therefore, they would reach their destination by receiving special grace, which is God’s existential command. Of course, their free will was preserved in all states.

The Path Without Conflict

In the noble verse, “Guide us to the straight path,” guidance is sought from God, the Glorified, for all human beings. Just as in the verse, “You alone do we worship and from You alone do we seek help,” it is not only about the worship and seeking help of the speaker.

The secret to the issue of universal guidance is that a secure and conflict-free society can only be achieved through universal guidance and everyone moving in the same direction. However, if each group moves in a different direction, or some groups move in one direction while others turn back from it, such a society will be plagued by conflict and deprived of the desired security.

Having a unified destination and the absence of obstacles are the conditions for reaching the destination safely. The travelers on the straight path (ṣirāṭ al-mustaqīm) are good companions and in harmony with each other: “And whoever obeys God and the Messenger—those will be with the ones upon whom God has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” (4:69) This is because they are helpers of one another, not obstacles, and this is a characteristic of the straight path—its travelers, through divine teaching and guidance, pray for the guidance of all in traversing the path.

If the traveler is alone and others are not his companions and co-religionists, he will face difficulties on the path due to the many obstacles he encounters. However, if everyone is on the same path, not only are there no obstacles, but everyone is a helper to one another, and this is the very divine utopia (madīna fāḍila).

Note: Although compliance with the rules at the natural stage faces conflict due to the limitation of material possibilities, religion, being the straight path, has specific rulings for situations of conflict that are also included in the context of the path. In this regard, the seeker of truth and reward is never left in a predicament at any stage.

Unity and Multiplicity of the Path

In the previous exegetical discussion, it was mentioned that the straight path (ṣirāṭ al-mustaqīm), unlike the way (sabīl), is one, not many. The reason for the indivisibility of the path is that it is from God and toward Him, and that which is from God and toward God is one and does not accept difference, contradiction, or inconsistency.(323) For example, since the Noble Qur’an is from God, the Glorified, it is entirely harmonious and coherent, and the proof of the Qur’an’s immunity from contradiction is that it is from God: “Do they not then reflect on the Qur’an? Had it been from other than God, they would have surely found in it many contradictions.” (4:82) Therefore, that which is from God does not tolerate contradiction, just as that which is from other than God will not accept unity. These two points are derived from the implied and explicit meanings of this noble verse, respectively.

That which is from God, even if it has multiplicity, is a harmonious multiplicity, and that which is from other than God and is the product of desires and whims, even if it appears to be unified, is in reality discordant. Based on this, the Commander of the Faithful, ʿAlī (a.s.), addressed those who follow their desires, saying: “O people! Those whose bodies are united but whose desires are discordant.”(324) Desire stands in opposition to God. Therefore, even if it appears to be united, it is in reality discordant. On this basis, the multiplicity that is mentioned in the Noble Qur’an for the path does not conflict with its unity. Rather, its multiplicity is like the multiplicity of the faculties of the soul and the external and internal senses, which, despite their plurality, are coherent and harmonious due to the unity of the spirit, and all strive to fulfill the desires of the human being.

Clarification that although ṣirāṭ in the Noble Qur’an does not have a dual or plural form, it is mentioned with an expression like “every” implying multiplicity and plurality

For example, in relating the words of Prophet Shuʿayb (a.s.) addressing his people, it states: “And do not sit on every path (ṣirāṭ)” (7:86), so that people can traverse the path of God.(325)

Based on the previous discussion, ṣirāṭ is a single harmonious unit, like the light of the sun that illuminates various and multiple objects and places, yet it is one light. This is because the intended meaning of this unity is not specifically numerical unity which would contradict multiplicity.

It is possible for something to have an expansive and widespread unity that becomes multiple due to encountering various recipients, while its true unity is preserved. Therefore, the plurality inferred from the phrase “every path” either refers to the aspects, segments, stations and stages of that single straight path (ṣirāṭ al-mustaqīm), or it carries the meaning of sabīl (way) which can be multiple.

The Noble Qur’an introduces following the straight path (ṣirāṭ mustaqīm) as a factor of unity and salvation from division, and following deviant paths as a cause of dispersion: “And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.” (6:153)(326) The straight path brings together any kind of multiplicity and dispersion, while the divergent paths are never unifiable and will not lead to the same place, just as the people of Hell have no unity: “Every time a company enters [Hell], it will curse its sister company.” (7:38) They constantly curse their counterparts. But the people of Paradise, from whose hearts God, the Glorified, has removed any difference and rancor—“And We will remove whatever is in their breasts of resentment” (7:43)—have no disagreement with each other in Paradise and thank God for removing sorrow from their hearts: “Praise to God, who has removed from us [all] sorrow.” (35:34) The companions of the straight path in this world are the same as the companions of Paradise in the Hereafter: “Say, ‘Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided.’” (20:135)

The First Spiritual Journey

The beginning and end of the straight path is God, the Glorified, and Sūrah al-Ḥamd teaches us that the journey of the wayfarer (sālik) must be from the Lord of the Worlds (Rabb al-ʿĀlamīn) to the Master of the Day of Judgment (Mālik Yawm al-Dīn), and this journey is from God to God. For the beginning of the path is none other than the Lord of the Worlds, and its end is none other than the Master of the Day of Judgment. Therefore, the first journey of the four spiritual journeys of the wayfarers to God is the journey from the Truth (al-Ḥaqq) to the Truth, not from creation to the Truth. The reality of existence is coming from God and returning to Him: “Indeed we belong to God, and indeed to Him we will return.” (2:156) And between this origin and destination, there is nothing but the path of the Almighty, the Praiseworthy.

The Righteous and the Wicked are all from the Lord of the Worlds and will also return to the Master of the Day of Judgment. However, the righteous will be gathered with His Names of Beauty, while the wicked will be gathered with His Names of Majesty, Wrath, and Vengeance: “Indeed, We will take retribution from the criminals.”

The paths of humans from the Lord of the Worlds to the Master of the Day of Judgment are diverse. Among these paths, one is the Straight Path (ṣirāṭ mustaqīm) and the others are crooked and misguided. One who recognizes the Straight Path has found the closest and best way, while one who does not recognize it will still ultimately reach the Master of the Day of Judgment and say: “Our Lord, we have now seen and heard.” This is because God, the Glorified, is unlimited existence, and separating from Him and joining other than Him in the order of creation means exiting from unlimited existence, the impossibility of which is self-evident.

Reminder: In the course of previous discussions, it became clear that from the perspective of the order of creation (takwīn), no being is outside the Straight Path, because God is the Master and Leader of all, and the work of God, the Glorified, is upon the Straight Path. These two points can be inferred from the blessed verse: “There is no creature but that He holds it by its forelock. Indeed, my Lord is on a Straight Path.” In this respect, there is no difference between humans and animals, or between monotheists and atheists. However, from the perspective of the legislative order (tashrīʿ), some are on the Straight Path while others are outside it.

Straying from the Path and Highway Robbery of Travelers

The Noble Qur’an uses two expressions regarding deviation from the straight path (ṣirāṭ). Sometimes the path is depicted vertically, and straying from it is described as falling (hawā): “And do not transgress, lest My wrath descend upon you. And he upon whom My wrath descends has certainly fallen” (20:81). In this noble verse, it states in the form of a logical analogy: Do not transgress, for God’s wrath necessarily and inevitably befalls the transgressors, and whoever inevitably incurs God’s wrath falls. Hawā (the infinitive of the verb hawā) means falling and descending, indicating that the path of human perfection is vertical and upward, as falling is relevant in a vertical trajectory. The expression of ascent in the noble verse “To Him ascends the good word” (35:10) also signifies this meaning.

Sometimes the path is depicted horizontally, and deviating from it is described as swerving (nukūb) and deviation (inḥirāf): “And indeed, you invite them to a straight path. But indeed, those who do not believe in the Hereafter are deviating from the path” (23:73-74). Thus, those who fail to follow the straight path are either people of swerving (nukūb) or people of falling (hawā).

If someone is afflicted with deviation or downfall and has the ability to repent, they return and continue on the path. However, if they squander all their strength and the power to return is taken away from them, they sit by the wayside to commit highway robbery. In this way, someone who was created to traverse the straight path ends up robbing others on it. Even if they succeed in repenting, accepting their repentance is difficult, because the heavy condition for accepting their repentance is guiding all those who have strayed from the path at their hands: “Except for those who repent, mend their ways, and make evident [what they concealed]. It is they to whom I will turn in forgiveness, for I am the All-clement, the Merciful.” (2:160) This is a very difficult task, because first and foremost, they must confess their mistake and then bring the deviants back to the path.

Those who have lost their way and have been deprived of the ability to move forward, and who prevent others from moving, are the very human devils (shayāṭīn al-ins) whom Prophet Shuʿayb (a.s.) forbade from ambushing on the path of human guidance and turning people away from the way of God with empty promises and unwarranted threats: “Do not lie in ambush on every path, threatening and barring from the way of Allah those who believe in Him, seeking to make it crooked.” (7:86) For lying in wait on the straight path is the work of Satan: “I will surely lie in wait for them on Your straight path.” (7:16)

The point is that if someone does not traverse the straight path and, instead of moving straight ahead, deviates or falls, they themselves become a highwayman to others. Just as those who walk the path of God will be gathered with the friends of God—“Whoever obeys Allah and the Apostle—they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous, and excellent companions are they!” (4:69)—the highwaymen will also be gathered with the devils: “By your Lord, We will surely gather them and the devils [on the Day of Judgment].” (19:68)

Reminder: The secret of requesting guidance to the straight path for oneself and others (in the plural form) in addition to the aspects mentioned regarding the secret of using the plural form in the words “we worship” (naʿbudu) and “we seek help” (nastaʿīnu), is that the leaders whose followers’ steadfastness is effective in the success of their uprising: “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to God]” (11:112), they ask God for the guidance and steadfastness of their companions; just as for the leaders of religion themselves (a.s.), the continuation of guidance and its permanence on one hand, and the perfection and increase of guidance on the other hand, is an ascending arc that can be considered.

The Rising and Falling Leader

Every being in the system of existence has a direction (qibla) toward which it is oriented and seeks the path to reach it. In matters of worship, some face toward the east, some toward the west, and some toward the Kaʿba, whose relation to the inhabitants of different parts of the earth varies.

The leader and driver of the travelers of all paths and those who arrive at all directions is God, the Glorified: “For each [religious following] is a direction toward which it faces” (2:148). The choice of the direction of movement and the selection of the qibla is up to the travelers, but after the selection, it is another who delivers them, and in the end, everyone will meet God; some will meet Him with His love and some with His wrath. Although in this world, the path of goodness is open to all and everyone is invited to hasten and compete in it, but some do not accept this invitation and go astray: “So race to [all that is] good. Wherever you may be, God will bring you forth [for judgment] all together. Indeed, God is over all things competent” (2:148). And God will gather everyone in the greatest resurrection; because He is both knowledgeable and capable of everything.

So the mover of every moving thing is God. Now if the moving thing chooses the good path, God elevates it on that same path and makes it reach lofty degrees: “God will raise those who have believed among you and those who were given knowledge, by degrees.” (58:11) And if it takes the path of descent toward the lowest depths and distances itself from the path of God, the Glorified, and His noble Messenger (s.a.w.), then still its master and mover on this path is God, the Glorified, and He makes it reach its destination which is none other than hell: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers—We will give him what he has taken and drive him into Hell, and evil it is as a destination.” (4:115)

It is clear that man has free will in origination and continuance, but the extent of his free will is up to choosing the path and action, and it is God who brings his action to fruition. He transforms the worship of the journeying servant into the form of “gardens beneath which rivers flow” (9:72), and the disbelief, hypocrisy and disobedience of the wicked into the form of “a Fire whose walls will surround them” (18:29), making the believers reach Paradise and the disbelievers and hypocrites reach Hell. On this basis, in both cases, He attributes the voluntary action to man, stating that in any case, We assist mankind: “To each [category] We extend—to these and to those—from the gift of your Lord. And never has the gift of your Lord been restricted.” (17:20) God, the Glorified, places the means of good and evil, and obedience and disobedience, at the disposal of all so that the arena of the greater jihād is prepared and the means of testing mankind are provided.

In this journey, some travel toward the depths (darakāt) while imagining they are ascending toward the degrees (darajāt). They are like a tree whose roots are buried in soil and mud, and what has emerged from it is merely branches and leaves. All their thoughts are focused on the earth, and just as they were tree-like with their heads bowed toward the earth in this world, they will also be resurrected on the Day of Judgment with their heads lowered and faces turned away: “If you could but see when the criminals will lower their heads before their Lord” (32:12).(327)

Based on the principle that every mover only chooses the path while God the Glorified is the One who moves them, the meaning of “guide us” (ihdina) in the verse under discussion is “move us” (ḥarrikna), just as “illuminate us” (nawwirna) and “bestow upon us” (anʿim ʿalayna) are also among its meanings. To explain, although ihdina is used in its literal meaning of “guidance”, the meaning of this guidance is a special illumination, blessing, and movement through which a person traverses the degrees one after another until reaching the desired destination, which is the encounter with the love and beauty of the Lord of the Worlds.

The Noble Qur’an states regarding guidance and misguidance that both are in the hands of God, but God the Glorified does not misguide anyone except the transgressors (fāsiqīn): “He misguides many by it and guides many by it. And He misguides not except the transgressors.” (2:26) Divine guidance is the granting of success (tawfīq) and assistance to the traveling servant and delivering them to the destination. Misguidance (iḍlāl) is withholding success and leaving a person to their own devices, not an existential matter. However, a person first chooses this abandonment and going astray by their own ill choice, but their fall toward the depths is by the hand of God, and misguidance in this sense is specific to the transgressors and those who deviate from the straight path (ṣirāṭ mustaqīm).

The Unity of the Traveler with the Path

The path (ṣirāṭ) is attributed to God, the Glorified: “This is the path of your Lord, straight.” (6:126), “The path of God, to whom belongs whatever is in the heavens and whatever is on the earth.” (42:53) And it is also attributed to the travelers upon it: “The path of those upon whom You have bestowed favor.” (1:7) The attribution of the path to God is because the path is the same as religion (dīn), meaning the collection of knowledge and laws that God, the Glorified, has revealed to the prophets through revelation. So its origin is from God, and on the other hand, acting upon it leads a person to the encounter with God. So its end is also God, and since its beginning and end are from God, attributing it to God is correct and justified. As for attributing it to the travelers, as “the companions of the straight path” (4:68), it necessitates a real connection and link between the path and the one who travels it, and this link justifies that attribution.

Now it must be examined what connection exists between the path and the traveler, meaning between religion and the religious person. As an introduction, it must be said: This relationship is not material, because the path is the same as religion, and religion is not something material. Rather, it is a series of beliefs, ethics, and rulings, all of which are spiritual.

The unity between the traveler and the path can be proven in two ways:

The first explanation: Religion, which is the straight path, has roots, a trunk, and branches (principles, intermediates, subsidiaries), and movement on the straight path of religion is movement through these three stages. This movement, in the principles of religion, is to acquire knowledge and belief; in the intermediates of religion, to find knowledge and to embody divine ethics; and in the subsidiaries of religion, to knowledge and righteous deeds.

If religion is belief, character, and action, then movement on the straight path is nothing other than becoming a believer, acquiring virtuous character, and acting righteously. These are not external to the essence of the human being, because the journey of the human soul in the principles of religion is to acquire belief, and belief means to tie one’s soul to a set of knowledge. The human journey in character and action also requires this kind of attachment and tying to one’s soul.

Those who have understood the divine knowledge, ethics, and rulings, believed in them, acquired their qualities, and acted upon them—like the infallible Imāms (a.s.)—themselves become the straight path. In this case, religion finds two instances: one is the collection of knowledge, laws, and instructions whose written existence is found in the Book and Sunnah, and the other is the personal existence of the Prophets and Imāms (a.s.). For this reason, both the Qur’an and the ʿitra (a.s.) are instances of the straight path.

On this basis, in the Battle of the Confederates, the Messenger of God (s.a.w.) used the expression of faith regarding the Commander of the Faithful (a.s.) and the expression of polytheism regarding ʿAmr ibn ʿAbdūd: “All of faith has come out to duel all of polytheism.”(328) Since religion (the totality of belief, character, and action) has become united with the entire existence of ʿAlī ibn Abī Ṭālib (a.s.), and disbelief, which is also belief, character, and action, has become united with ʿAmr ibn ʿAbdūd, the Prophet (s.a.w.) said, in reality and not metaphorically, that all of faith has come to face all of polytheism. Therefore, the secret of attributing the path to the wayfarer is this existential and external unity between them.

The path that the companions of the straight path traverse with steadfastness and uprightness, while the wrongdoers and disbelievers fall upon their faces and stumble along it before abandoning it: “Is he who walks fallen on his face better guided or he who walks erect on a straight path?” (67:22). It is not a path on earth or in the heavens, but a path within human beings. They journey within their own souls. On this basis, the Noble Qur’an advises the believers to be mindful of and attend to their souls, and not neglect them: “O you who have believed, upon you is [responsibility for] yourselves.” (5:105). One must journey within one’s own soul, for that is the path. One should not [merely] cultivate the external.

If faith is deposited temporarily (mustawdaʿ) and subject to decline, not firmly established (mustaqarr), then it departs under the pressure of death or even less. For this reason, after death, some are not even able to say who their God is. Some people endure ages (aḥqāb) of punishment until they remember that their heavenly scripture was the Qur’an.(329) Although in the world they did not deal with any name as much as the name Muḥammad, after death they forget the name of the Prophet (s.a.w.). However, faith firmly rooted in the soul does not fade away even under the pressure of death. To the extent that a person traverses this path, they become united with it. If they traverse the entire path, they become the path of God (ṣirāṭ Allāh), and if they are at lower stages, they become the way of God (sabīl Allāh).

The religious path in the external world is not a pre-built and stretched out road for the wayfarer to traverse. This is because the path is always potentially existent, and the wayfarers, through their own traversing, bring it from potentiality to actuality, unify it with themselves, and as a result, become characterized by it.

To explain, distance and path do not have an existence separate from the mover. For example, a tree whose dimensions and measurements change, and in philosophical terms, moves in the category of quantity, brings quantity and growth from potentiality to actuality through its own movement and becomes characterized by it. Then it can be said: This tree has such dimensions. Otherwise, in the external world, there is no quantity with a separate existence and no path independent of the wayfarer for the tree to move in.

Movement in the category of quality is also like this. For example, when a fruit moves in qualities such as color and taste, it does not mean that the aforementioned qualities exist beforehand and the fruit moves in them. Rather, the fruit, through its own movement, produces color and taste, unifies them with itself, and becomes characterized by them. Then it is said: This fruit has a pleasant color and is fragrant.

In locational (spatial) movements as well, a person moves in “where” (ayn), not in place (makān), and this is the state resulting from the relation of the located to the location. The meaning of movement in “where” (ayn) and distance is that the mover constructs the distance through its own movement, and in the objective world, the potential distance reaches actuality through movement.

The movements of belief, ethics, and action are also like this; if ethics and spiritual qualities are among the psychological qualities, they reach actuality through human movement. For example, justice, humility, courage, and generosity do not previously exist as an objective path for the human soul to move in these objective qualities. Rather, the soul, which is the manager of the body, nurtures these qualities through its own movement, produces these paths, unites with them, and becomes characterized by them. However, if we consider beliefs, qualities, and ethics as substances, not psychological qualities, the manner of human journey in them will be depicted differently.

The Noble Qur’an introduces the straight path as religion itself: “Say: Indeed my Lord has guided me to a straight path, an upright religion” (6:161). Based on what was stated (except for what is innate in the human being), before the movement of the religious, religion does not exist as an objective reality(330) for humans to move in the existing religion. Rather, before the movement, there is a series of general religious teachings and instructions that find objectivity through learning and acting upon them. Human beings give objectivity to religion through learning the general instructions and their movement in belief, ethics, and action. Then they unite with it and subsequently become characterized by it. That is, after traversing these stages, they become described as religious and faithful. Thus, religion comes into existence in the external world through the movement of human beings, and there is an existential connection between the path and the wayfarer that unites them and then characterizes the wayfarer by the path. After this characterization, the path can be attributed to its wayfarer and be referred to as the way of the believers or the path of those who have been blessed.

With a precise and deep perspective, and seeing the wayfarer (sālik) and the path (maslak) as united, it becomes clear that if someone understands the entire religion through their character and acts upon it correctly, they themselves become the straight path (ṣirāṭ al-mustaqīm). Based on this, the Infallible and Pure Household (a.s.) have said: “We are the straight path.” “By God, we are the straight path.”(331) Or Imām Ali, the Commander of the Faithful (a.s.), has been described as the straight path: “Ali is the straight path,”(332) “The straight path is the Commander of the Faithful.”(333)

Just as a fruit, through its own movement, produces a particular color and fragrance, becomes united with it, and is characterized by it, and thereafter it can be said, “This is a colorful and fragrant fruit,” a human being is similarly characterized by the path; rather, the connection of the wayfarers and travelers with the straight path is much stronger than the connection of a fruit with its color and fragrance. This is because color and fragrance are not essential to the fruit, but the wayfarer’s connection with the path is rooted in the human soul and is related to and united with the reality of the human being. Therefore, attributing the path to the wayfarers is like attributing the qualities of a fruit to the fruit, or even higher than that. This statement is a reality, not a metaphor, simile, or allusion, because the path is not separate from the one traversing it.

Based on this, the obstinate tyrants against religion also become the path of misguidance and the path of ṭāghūt themselves, and it will become clear on the Day of Judgment that they are the embodiment of transgression. That is why the Noble Qur’an considers the unjust as the fuel of Hell: “As for the unjust, they will be firewood for Hell.” (72:15) Unlike the firewood of this world which turns to ashes upon igniting and burning, the oppressor who has become one with his path is himself the ignited and inextinguishable fuel of Hell. On this basis, the Noble Qur’an states about the disbelievers and hypocrites: Their destiny (becoming and turning into) is Hell; meaning they themselves will be transformed into Hell and will be under the guardianship of the Fire: “So today no ransom will be taken from you nor from those who disbelieved. Your refuge is the Fire. It is your guardian, and wretched is the destination.” (57:15) Those who are under the guardianship of the Fire have become one with a fire that constantly burns; rather, their interior and exterior have been transformed into fire, and this is the meaning of becoming Hell. It also states elsewhere: They are the children of the Fire and the abyss of Fire is their mother: “But as for one whose scales are light, his refuge will be an abyss.” (101:8-9) Just as a mother nurtures her child, the Fire also nourishes them.

These expressions indicate that the wicked, disbelievers, and hypocrites are united with their path; just as the chosen among humanity, such as the infallible ones (a.s.), are the essence of the straight path and the just scales of deeds: “They are the just scales.” (21:47)(334) The outward actions of man also transform his inner being, and therefore, the interior of those who tread the path of disbelief is Hell, while the interior of the wayfarers on the straight path is comfort, fragrance, and the garden of bliss: “As for those brought near, they will have comfort, fragrance, and a garden of bliss.” (56:88-89)

If a person does not undergo a fundamental change through true beliefs, morals, and actions, their enjoyment and benefit are external; meaning that blessings are prepared for them, but if they experience an inner transformation and their essence of knowledge is transformed through movement in beliefs, morals, and actions, then they have a paradise both outside and within. Thus, moving on the path (ṣirāṭ) and becoming one with it creates another paradise for the believer.

In addition to the mentioned evidence, other Qur’anic expressions that introduce acts of worship or disobedience as a way (sabīl) also confirm the unity of the path with the traveler. For example, the night prayer is referred to as the way of God (sabīl Allāh): “Indeed, this is a reminder, so whoever wills may take to his Lord a way.” (73:19, 76:29) However, the night prayer is not an existing path in the external world for a person to traverse. What exists before the action is the written, spoken, and conceptual existence of the night prayer, and none of these are the path, because they are also available to the deniers and those who abandon it, but they are not the people of the night prayer. It is the act of traveling that creates the path and unites one with it.

Regarding indecency, He says: “And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.” (17:32) He refers to it as an evil way. Imām al-Sajjād (a.s.), utilizing this Qur’anic knowledge, says in the supplication for completing the Qur’an: “And deeds have become necklaces around the necks.”(335) The Noble Qur’an also refers to the deeds of the disbelievers as shackles around their necks: “And We have placed shackles on the necks of those who disbelieved. Are they being recompensed except for what they used to do?” (34:33) The shackles and chains placed on the necks of the disbelievers and evildoers are the reality and the celestial image of the very evil deeds with which they have become united. So man has no recompense except his own deeds. For in this noble verse, He did not say: “for what they used to do” so that it would mean that they have such a recompense in exchange for their deeds. Rather, He said: “what they used to do”, meaning We have made those very deeds their recompense and punishment.

Reminder: The previous discussions do not contradict the external and actual existence of Paradise and Hell. The explanation of these concepts will gradually come under the relevant verses about them.

The Unity of the Seeker and the Sought

A person who moves on the path of knowledge and will, in the beginning these sciences and intentions, and consequently the attributes, are a state for him, and like the sweet taste of water, they are perishable and fleeting. However, due to frequent persistence, the attributes become firmly established for him and become lasting and enduring like the sweetness of honey.

The experts of every field of knowledge, based on the unity of the knower and the known (ittiḥād al-ʿālim wa-l-maʿlūm)(336) , after a deep understanding of the concepts of that field of knowledge, become united with those concepts.

Intention and will are the same way. A person becomes united with their intentions and will, and on this basis, on the Day of Judgment people will be resurrected according to their intentions: “Indeed, God will resurrect the people according to their intentions on the Day of Judgment”(337) , not according to deeds that are separate from them. What is connected to the soul is intention and will, which can be good or bad.

Correct and acceptable intention, meaning sincerity, has great difficulty, and the difficulty of an action is never as great as the difficulty of its intention(338). Based on “The best of deeds are the most difficult ones,” the intention of a believer is better than his action: “The intention of the believer is better than his deed.” And it is this best of deeds that a person’s soul creates through its own movement, becomes united with it, and will be resurrected in the same form on the Day of Judgment.(339)

So based on “To every person is what he intended”(340), “Actions are judged by intentions”(341) , and also the resurrection of man on Judgment Day according to intention, intention—which is the spirit of action—becomes united with the human spirit. Initially it comes as a state (ḥāl) for the person and is subject to decline, but eventually it will become an established trait (malaka) and permanent for him.

The Noble Qur’an says about the evildoers in whose souls bad traits have become firmly established, that warning them and not warning them is the same: “It is the same for them whether you warn them or do not warn them, they will not believe.” (2:6) And they would say explicitly to the Prophet of God (s.a.w.): “It is the same to us whether you admonish us or are not of those who admonish.” (26:136)

Regarding the believers in whose souls good traits have become firmly established, the Commander of the Faithful (a.s.) says: “If I were to strike the nose of the believer with this sword of mine to make him hate me, he would not hate me.”(342)

Note: In his exegesis of the verse “Guide us to the straight path” (1:6), al-Qurṭubī says:

This verse is a refutation of the Qadarites, Muʿtazilites, and Imāmites, because they believe that human will is sufficient for the issuance of their actions, whether obedience or disobedience. According to them, humans are the creators of their own actions and do not need the Lord for their issuance. God has rejected their view in this verse, because people seek guidance to the straight path from God...(343)

Although this statement can be justified in relation to the doctrine of tafwīḍ (delegation) that the Muʿtazilites hold, it cannot be justified at all in relation to the Twelver Imāmites who believe in free will and an intermediate position between the Ashʿarī compulsion (jabr) and the Muʿtazilite delegation (tafwīḍ). It is nothing but a slander.