The Guidance

“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.

The Straight Path, the Sirat-i-mustaqim

We continue with the translation and commentary of sura Al-Fatiha. In this issue verses 6-7 are taken up, and this will continue in the next issue.*

Translation: In the name of Allah, Who is Most Kind, Ever-Merciful.

Guide us to the straight path (6), the path of those upon whom Thou hast bestowed favours, not of those inflicted by Thy wrath, nor of those who have gone astray (7).

Commentary
QUR‘AN: Guide us to the straight path . . . nor of those who have gone astray: The meaning of “al-hidāyah” (guidance, to guide) may easily be understood, if we consider first the significance of the “path”. “as-Sirāt” (path) is synonymous with at-tarīq and as-sabīl. In these verses, Allāh has commended the path that it is straight and that it is the path taken by those upon whom Allāh has bestowed His bounties and favours. 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 im¬purities, be performed in this path.

Allāh 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: O 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 Allāh 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 Allāh.

So far as the way is concerned, Allāh has said that there are two ways, not one: Did I not enjoin on you, O 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 supplicant 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, dis¬graced (40:60). Obviously, Allāh is near to His 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 Allāh, 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, Allāh 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). Allāh 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 Allāh and are not arrogant to His worship. Second, those who fall down to the lower levels – they are those upon whom the wrath of Allāh 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 favours, 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: . . . Allāh 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 in-ferred from the words of Allāh: . . . and whoever adopts un-belief instead of faith, he indeed has gone astray from the right way (2:108). The same is the theme of the verse: Did not I enjoin on you, O 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’ān 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 Allāh, 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 stray, 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 Allāh) ; 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 gram-marians say that such a noun is really made for future. This is one feature of the straight path.

Allāh has identified those bestowed with divine favours, in the verse: And whoever obeys Allāh and the Apostle, these are with those upon whom Allāh has bestowed favours 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 straitness in their hearts as to what you have decided and submit with entire 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 Allāh has bestowed favours; that is why Allāh 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 Allāh 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 favours 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 favours; these believers would have gone up and instead of being with those bestowed with favours, would have become part of them. They probably are among those who have been given knowledge from Allāh, as He says: Allāh will exalt those of you who believe, and those who are given know¬ledge, 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.

Allāh repeatedly mentions as-sirāt (path) and as-sabīl (way) in the Qur’ān; but He has never attributed to Himself except one straight path; although He attributes several ways to Himself. And (as for) those who strive 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 favours; but He frequently attributes “the way” to one or the other of His chosen servants: Say: “This is my way; I invite you unto Allāh; with clear sight (are) I and he who follows me” (12:108); . . . and follow the way of him who turns to Me (31:15); . . . the way of the believers . . . (4:l15). 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 Allāh points to it in these words: Indeed, there has come to you a light and a clear Book from Allāh; with it Allāh 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. Allāh says: And most of them do not believe in Allāh without associating others (with Him) (12:106). Note how the believers are said to associate others with Allāh. 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, Allāh 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 Ibrāhim the upright one” (6:161). The worship and the religion are com¬mon to all the ways, and they are also “the straight path”. The relation of the straight path to the ways of Allāh 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 Allāh, upon which He created the man – never deteriorates. Yet, in all these states, the body remains one with the soul. Likewise, the ways of Allāh 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 Allāh or any other way – suffers from some kind of deterioration, although the straight path is immune from all defects and im¬perfections. You have seen how one of the ways, the belief, some¬times 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.

Allāh 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 Allāh 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 Allāh 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.

*The translations and the commentary have been taken from well-known exegesis(tafasir), and no changes, whatsoever, have been made from our side.
—Editor