Interpretation of Huda Volume Four
(Guidance for mankind and clear proofs of guidance and the Criterion)
(Al-Baqarah 2:185)
Volume Four: The Countenance of the Servants
(Exegesis of Surah Al-Fatiha / Verses 6–7)
Clarification of the Four Categories: The Beloved, The Lovers, The Cursed, and The Misguided
Volume Four / The Countenance of the Servants
Surah Al-Fatiha / Table of Contents
Exegesis of Huda / Volume Four
(Exegesis of Surah Al-Fatiha – The Countenance of the Servants)
(May his eminence be perpetuated)
By Ayatollah Mohammad Reza Nekounam
Bibliographic Information:
Nekounam, Mohammad Reza, b. 1948
Title: Tafsir Huda (Volume Four)
Publisher: Sobhe Farda Publications, First Edition 2013
Physical description: 150 pages
ISBN (set): 978-600-97347-07-2
ISBN (Volume 4): 978-600-7347-01-0
Subject classification: Shi‘a Tafsir – 14th century AH
Dewey Decimal Classification: 297.179
National Bibliography Number: 280154
Publisher location: Islamshahr
Print run: 3000 copies
Price: 295,000 Toman
Contact details:
Sobhe Farda, Nasimshahr, Tehran province, Iran
Website: www.nekounam.ir
All rights reserved by the author.
Contents:
Preface – p. 13
Chapter One: The Countenance of the Servants
Final Outlook – p. 13
Chapter Two: Guidance and Authority
Permission to Enter Surah Al-Fatiha – p. 21
Semantic Analysis of Guidance – p. 23
Review of Related Terms – p. 32
(And subsequent thematic analyses…)
Chapter Three: The Favoured
Unique Exaltation – p. 131
Description of Divine Favours – p. 132
(… further detailed contents …)
Chapter Four: The Cursed
The Cursed – p. 197
Semantic Study of Anger – p. 198
Divine vs. Created Anger in the Qur’an – p. 200
(… further details …)
Chapter Five: The Misguided
Semantic Study of Misguidance – p. 213
Homologous Terms of Misguidance – p. 216
(… further details …)
Chapter Six: The Guided
The Path of the Favoured – p. 245
General and Specific Guidance – p. 249
(… further details …)
Chapter One:
The Countenance of the Servants
“Guide us to the Straight Path,
the path of those upon whom You have bestowed favour,
not of those who have evoked [Your] anger or of those who are astray.”
(Surah Al-Fatiha, 1:6-7)
Show us the swift path of moderation; the path of the beloved whom You have honoured with complete and perfect blessings; not that of those deserving rejection or those led astray.
Final Outlook
Verses six and seven of Surah Al-Fatiha delineate the classification of humankind into four distinct groups: those who have received Divine favour (Al-An‘āmiyyūn), those upon whom anger has descended (Al-Maghdūb ‘Alayhim), the misguided (Al-Ḍāllīn), and the guided seekers who follow the path of the favoured. This is clearly expressed as:
“Guide us to the Straight Path,
the path of those upon whom You have bestowed favour,
not of those who have evoked [Your] anger or of those who are astray.”
Those guided seekers follow the path of the favoured and traverse their way. Though mentioned first, they are the final group among the four, as their definition depends on knowing the other categories and distinguishing themselves from the cursed and the misguided.
The Qur’anic arrangement of these four categories is both divinely engineered and sociologically logical. Accordingly, this volume arranges chapters three to six on the favoured, the cursed, the misguided, and the guided respectively. The misguided follow the cursed, and the guided follow the favoured.
The number of those who have received Divine favour and those who are cursed is always limited, with the favoured being the smallest group. While the cursed are comparatively more numerous, they too remain a minority, as Divine anger is not commonly inflicted; Divine mercy prevails and most people are guided.
It is important to distinguish Divine mercy from Divine favour. The Straight Path embodies all mercy, and ingratitude does not necessarily imply being cursed; misguidance does not equal Divine wrath.
Each favoured individual faces several adversaries among the cursed, and the misguided serve as the foot soldiers of the cursed. The number of misguided exceeds that of the cursed; if the misguided do not rise in support of the cursed, Divine wrath against the favoured is blunted.
This social paradigm reflects the reality that societies have very few of the worst evildoers—false imams and leaders of disbelief—and very few of the best—the true guides and leaders. The majority are ordinary people, neither extreme in good nor evil.
The Surah specifies the pathway for the servant’s journey and identifies precisely those who should be followed—the favoured—and those who should be avoided—the cursed and misguided. It is recited daily so that the worshipper understands whom to approach and from whom to flee. Without this comprehension, one’s faith remains superficial and lost in confusion; for the truly guided Muslim is one who follows this path.
The term As-Sirāṭ al-Mustaqīm (“the Straight Path”) is a general concept, specified by Sirāṭ al-Ladhīna An‘amta ‘Alayhim (“the path of those upon whom You have bestowed favour”). The Qur’an does not merely call for seeking guidance in abstract but provides concrete exemplars — the ‘favoured ones’ — to prevent subjective, misleading interpretations. Thus, guidance is not merely theoretical but practical and actionable.
The Surah further defines this path by contrasting it with the paths of those cursed or misguided, thereby closing all avenues of deviation and justifying the exclusivity of the favoured as the true exemplars of guidance.
These verses are the voice of the servant, acknowledging and requesting to follow the path of the favoured, affirming awareness and belief in their existence. This admission entails accountability on the Day of Judgment. The Qur’an is self-explanatory; no external sources are required to clarify these luminous verses. The Book speaks, not silently; it remains silent only for those unwilling or unable to engage with it.
A proper understanding of these verses unlocks a vast ocean of wisdom and knowledge, transforming one’s epistemological identity. It is hoped the esteemed reader, through the ensuing chapters, will arrive at this conclusion.
Chapter Two:
Guidance and Authority
“Guide us to the Straight Path.”
Show us the swift path of moderation.
Praise be to God, as He is worthy of praise. O Allah, admit me into every good You have admitted Muhammad and the family of Muhammad into, and deliver me from every evil You have delivered Muhammad and the family of Muhammad from. And peace be upon Muhammad and the family of Muhammad.
The phrase (Guide us to the Straight Path) is limitless, and there is nothing in existence that is not straight. Even misguidance and error have a rule, and misguidance itself follows a rule. This is why God created Satan and assigned him a rule, and among humans, He created woman and assigned her a rule, so that numerous claimants of divinity would not arise and shout (“I am your most high Lord”) [An-Nazi’at 24]. Phenomena act very well under their rules so that servants may seek refuge in God. For example:
(He said, “O my sons, do not relate your vision to your brothers, lest they contrive against you a plan. Indeed Satan, to man, is a clear enemy.”) [Yusuf 5]
(Indeed, the plan of Satan is weak.) [An-Nisa 76]
(Indeed, your plan is great.) [Yusuf 28]
Semantic Analysis of Guidance (Hidāyah)
Among linguists and literary scholars who have analyzed the meaning of hidāyah (guidance) are Sheikh Tabarsi, Sheikh Tusi, Ibn Faris, and Raghib Isfahani. Sheikh Tabarsi defined hidāyah as follows:
“Hidāyah in language means directing and showing the way to something. It is said of someone who leads a group and shows them the way: ‘He guided’ meaning he showed the way. And guidance means success.” [Tafsir Majma‘ al-Bayan, vol.1, p.65]
He later lists several meanings for the word, even though generally each word is meant to have one primary meaning to avoid ambiguity. He writes:
“It is said that the meaning of ‘Guide us’ (ihdina) has several aspects:
One, it means ‘make us steadfast on the true religion.’
Second, guidance is the reward, as God says: (Their Lord guides them by their faith), so the meaning is ‘Guide us to the path of Paradise as a reward for us.’
Third, it means to show us the true religion throughout our lives, as He has shown us in the past.” [Majma‘ al-Bayan, vol.1, p.66]
Steadfastness and persistence are necessary parts of the meaning of guidance but are not guidance itself. Also, hidāyah relates to the divine realms where reward and punishment are not the central point. Besides these, guidance is not solely a matter of the future; correction of the past and repentance indicate that the past also plays a role. So, guidance is neither strictly tied to the future nor the past.
Lexical Root and Nuances of Guidance
From Ibn Faris’s Maqāyīs al-Lughah:
“Hidāyah comes from two roots: one is advancement to lead, the other is sending a gift as a kindness. The first meaning is ‘guidance’ as in leading someone on a path; every leader is a guide. This divides into two: guidance as the opposite of misguidance, and the other meaning is a gift given kindly to someone beloved. For example: ‘I gave him a gift’.” [Maqāyīs al-Lughah, vol.6, pp.42-43]
Ibn Faris considered two meanings for guidance: being at the forefront to lead, and the act of gifting kindly. He argues that a guide must lead the way, but this leading is a necessary condition for guidance in some cases, not part of the meaning itself. God, who guides phenomena, neither precedes nor follows them but is with them always:
(And He is with you wherever you are.) [Hadid 4]
Being at the forefront is necessary for guidance in some cases—like modern military commanders who direct the front from the capital using advanced technology, thus accompanying their forces both physically and spiritually.
The second meaning, gift-giving, is associated with kindness and delicacy, which is also inherent in the meaning of guidance but not exclusive to gifting.
Further Semantic Clarifications
From Mufradāt Gharib al-Qur’an:
“Hidāyah is guidance with kindness, and from it comes ‘gift’ (hadiyyah), and ‘hawādi al-wahsh’ means animals that lead a herd. Guidance, when meaning leading, is a triliteral root verb; when meaning gifting, it is augmented. If asked how guidance can mean kind leading, while God also commands leading to hellfire (e.g., “Guide them to the path of Hellfire” [Saffat 23]), the explanation is that these words are used sarcastically or exaggeratedly to show extremes, similar to saying ‘Give them the painful punishment.’” [Mufradāt, p.538]
Sheikh Tusi’s Interpretation
Sheikh Tusi in Tafsir al-Bayan accepts two meanings for guidance: directing and granting success.
“And the meaning of ‘Guide us’ (ihdina) could be either:
One, ‘show us the right way’ or
Two, ‘grant us success.’
The verse disproves those who say it is pointless to ask God to do what He will certainly do, because the Prophet (peace be upon him) was aware God guides to the straight path and yet he prayed for it. Guidance can also mean that God acts kindly to lead to obedience.”
He also says guidance can mean knowledge of the right path and refers to the verse:
(And they say: Praise be to God who has guided us to this) [A’raf 43]
and defines the root of guidance as pointing to the path of growth and maturity.
Hadiths Supporting the Two Meanings
In Tafsir attributed to Imam Hasan al-‘Askari (7th Imam), it says:
“God says: ‘Guide us to the straight path’ meaning: ‘Grant us the success that made us obey You in past days, so that we obey You similarly in future times.’ The straight path is twofold: the path in this world, which avoids extremes and remains balanced without deviating into falsehood, and the path in the Hereafter, which is the path of the believers leading to Paradise without deviation to fire or elsewhere.”
Ja‘far ibn Muhammad al-Sadiq also said:
“The phrase ‘Guide us to the straight path’ means: Guide us to hold onto the path leading to Your love and Paradise, and prevent us from following our whims and thus ruin ourselves or perish.” [Tafsir Imam al-Askari, p.44]
Differentiation of Terms: Guidance, Direction, and Success (Tawfiq)
Tawfiq (success) is the coordination of multiple partial causes to achieve a task swiftly and completely—like solving a crossword puzzle. It is a quality arising from external conditions and arrangements.
Hidāyah (guidance) encompasses both showing the way (direction) and arranging conditions (success) for quick progress. Defining guidance as either directing or success alone is an incomplete definition.
Tawfiq means harmony, smoothness, and agreement in work without obstacles. It is a cooperative accompaniment, not dominance of one over another.
In Quranic usage, tawfiq is always an active attribute of God, for example:
(Allah brings reconciliation between them) [An-Nisa 35]
In marriage, harmony (tawfiq) between husband and wife is essential for peace and balance.
Hidāyah requires both direction and successful alignment (tawfiq). The former is the informative role, the latter is the external and constitutive aspect of enabling progress.
Concluding Thoughts on Guidance
The one who benefits from divine guidance is the one who synchronizes his natural course with the natural course of existence, especially the elevated, divine phenomena, and who can bear this vast, heavy burden.
This burden becomes heavier if the seeker aims for the highest names and attributes of God, seeking union with the undefined essence without names or forms, asking God Himself and not something else.
Imam Baqir (peace be upon him) said: “Every believer who visits another believer is considered a visitor of the Invincible and Great God.”
c) From Abu Abdullah (peace be upon him), it is narrated: “Gabriel descended upon the Prophet (peace be upon him) and said to him: ‘O Muhammad, your Lord says: Whoever insults My believing servant has in fact declared war against Me.’” [Kitab al-Mu’min, p. 69]
Imam Sadiq (peace be upon him) said: “Gabriel came down to the Noble Prophet (peace be upon him) and said: O Muhammad, thus your Lord sends His greetings and says: Whoever insults My believing servant has indeed engaged in warfare against Me.”
d) From Abu Abdullah (peace be upon him), it is narrated: “Whoever brings joy to a believer has in fact brought it to the Messenger of Allah (peace be upon him), and whoever brings it to the Messenger of Allah (peace be upon him), it reaches Allah Almighty; likewise, whoever brings distress to him…” [Kitab al-Mu’min, p. 69]
Imam Sadiq (peace be upon him) stated: “Whoever causes happiness to a believer, it is as though he has caused it to the Messenger of Allah (peace be upon him), and whoever causes it to the Messenger of Allah, it reaches Allah Himself. The same applies if distress is caused.”
All phenomena in existence are interrelated through guidance and direction. At times, blinking, turning away, avoidance, obstacles, openings, and events play the role of guidance.
All guidance, whether conveyed or manifest, ultimately returns to the Divine guidance of God. This means that the Almighty alone governs all phenomena of existence at every level, and only God is the true Guide and Leader. God has entrusted neither the world nor mankind to anyone else and holds such infinite love that He Himself guides and supports all His creatures without needing any intermediary. God is present in all causes, and all guidance within phenomena of existence is the guidance of the Truth. Hence, He says:
“Indeed, You do not guide whom You love, but Allah guides whom He wills, and He is most knowing of the guided.” [Qur’an 28:56]
No one can act independently of God, just as no one except the Truth possesses existence, being, and essence. The actions of God are manifestations of His grace and favour, which are neither mere imagination nor illusion but realities with true manifestation. All phenomena are in the hand and heart of the Lord, through whom they manifest. Guidance of all phenomena is in God’s hands; He has not entrusted anyone to any phenomenon. Nothing, no one, no place, word, or command exists without God’s authority, and the guidance undertaken by phenomena is ultimately the guidance of God, who has kindly enabled them to guide others. Thus, no phenomenon can claim any favour over another, just as their origination and manifestation depend on the manifestation of the Divine Truth. The guidance and influence of every phenomenon are truly the influence of God, Who directly manages and operates.
Ontological (Takwini) and Legislative (Tashri’i) Guidance
God’s guidance is entirely direct and conveyed; hence, there is no difference between ontological and legislative guidance. It may also be presented through intermediaries among phenomena. The author of Tasnim considers the guidance mentioned in the verse:
“Guide us to the Straight Path.” [Qur’an 1:6]
as ontological guidance, neglecting the conveyed aspect of God’s guidance. He writes:
“The guidance sought in the noble verse ‘Guide us to the Straight Path’ is ontological guidance, not legislative, because the supplicant (the worshipper or the Qur’an reciter), after recognizing God, comprehending religious knowledge and commandments, and embracing them, asks for guidance. He is not seeking material acquisition but a luminous guidance by which he can clearly see the path and recognize the dangers around it… Legislative guidance and acquaintance with religious knowledge, though necessary and a means to complete proof, are sometimes not sufficient alone to reach the objective. Many scholars and experts in religious rulings, deprived of inner spiritual vision, have become tainted by abhorrent sins. This ontological guidance and the light of inner insight protect the spiritual seeker.” [Tasnim, Vol. 1, pp. 459–460]
If we consider that God’s guidance is direct and conveyed, no distinction is made between ontological and legislative guidance. Moreover, legislative guidance is dynamic and not static or merely intellectual. Legislation arises from creation and follows it. One can only achieve legislative guidance after attaining ontological guidance. Reaching legislative guidance is much harder and requires a sacred capacity, as it is continuously evolving, not something that can be simply acquired. The general guidance in this verse includes both types, and the mentioned interpretation has no solid foundation.
The Loving Reality of Guidance
As stated, all phenomena in existence are in the hands of the Lord, who guides them all with His blessed hand, without delegating His direct guidance to anyone. God directly governs all realms; others manage and guide only within God’s governance, and the sole leader of all realms is God. Hence, we can say:
“Indeed, You do not guide whom You love, but Allah guides whom He wills, and He is most knowing of the guided.” [Qur’an 28:56]
or phrases like “There is no power and no strength except with Allah” and “No effect exists except God.” As Ibn Muljam read the verse:
“Then is one for whom the word of punishment has come true going to save those in the Fire?” [Qur’an 39:19]
— without God’s direct guidance, no one can assist anyone, and every movement must be accounted for by God, as others’ influence depends on Divine power.
This profound truth should be found in suitable solitude or deeply contemplated, as proximity to the Origin of existence and reality passes through this path of Divine conveyance. God holds the hands of all phenomena and moves them with love and grace. Nothing is entrusted to anyone else—not even to messengers, prophets, parents, teachers, or mentors—without God’s direct guiding role. If these straightforward statements are uncomfortable for some, they can be quoted in Arabic, as the Commander of the Faithful (peace be upon him) said in his first sermon after the people’s pledge:
“He is in things without mixture, outside of them without separation, above all things with nothing above Him, before all things with nothing before Him, inside things not like something inside something, and outside them not like something outside something.” [Sheikh Saduq, Al-Amali, p. 123]
Every particle anywhere in the world manifests in God’s blessed hand and journeys toward its complete attainment. Such a journey is called the direct Divine guidance. If a believer realizes this truth, they can no longer find weakness, doubt, hypocrisy, or fear in their heart. If God is with His servant, and the servant is with God in motion — in the language of the people, the servant is carried by God and sits in His heart — there should be no fear of anyone or anything except negligence or ignorance, which is surprising:
“My eye is blind and cannot see You.” [from Dua Arafah]
because in this realm even distance from God cannot be imagined. The servant is with the Divine in every breath, and God is the soul of existence.
Clarifications on Types of Guidance
Saying that God’s guidance is direct does not mean that He lacks conveyed or demonstrative guidance. The guidance of His Messenger and the Noble Qur’an is conveyed guidance. Sometimes the direct guidance of God is accompanied by conveyed guidance in phenomena, who can themselves play a role in direct guidance. Thus, God has direct guidance both directly and through intermediaries.
In other words, direct guidance has both a Divine aspect and a created aspect, both of which are realized. Therefore, the following statement which takes guidance other than from God as mere instruction, denying direct guidance in phenomena, is misguided:
“Guidance is either from Allah Almighty, His Messenger, or His Book. Guidance from Allah is direct attainment of the desired and realization of actuality, as His will is inseparable from the intended, prevented by nothing and rejected by none. Guidance from His Messenger, His saints, and His Book is indication towards the desired and explanation of the path, whether or not the desired is attained. Their will is ineffective unless Allah wills. Thus, guidance as indication and explanation of the way is in all cases, but the will of Allah in any case necessitates definitive and direct attainment.” [Al-Tahqiq fi Kalimat al-Qur’an al-Karim, Vol. 11, pp. 271–272]
Judicial Guidance
Judicial guidance also exists. Here, God commands phenomena, assigning them duties to fulfil. The servant who knows his duty will not be confused or lost and will find a stable path, avoiding deviation and wasting energy. Judicial guidance appears as the spiritual path, way, and route, if recognized and not neglected. In this state, the person does not spend time on matters unrelated to his duty and focuses on fulfilling it. For example, he does not read books or attend lessons irrelevant to his assigned duty.
Recognition of duty is through knowledge of the Lord’s Name, as discussed in the previous volume. It is narrated:
“May God have mercy on the person who knows his limit.” [Ali ibn Muhammad Laythi Wasi’i, Uyun al-Hikam wa al-Mawa’idh, p. 261]
As for the attribution of misguidance and evil to Allah, the Exalted, it is comparable to the attribution of punishment and Hellfire to Him on the Day of Judgment, and to the attribution of retribution and chastisement to Him in this world. The punishment of the wrongdoers and the adversaries, and the taking of the oppressors and tyrants, is in fact the very embodiment of justice and truth. Leniency in this regard would be an aid to oppression and corruption, and a disregard for the rights of the oppressed.
Allah says:
“And Allah does not guide the wrongdoing people.” [Al-Baqarah, 2:258]
“And Allah does not guide the disbelieving people.” [Al-Baqarah, 2:264]
“And Allah does not guide the defiantly disobedient people.” [Al-Ma’idah, 5:108]
“Indeed, Allah does not guide the extravagant, the lying.” [Ghafir, 40:28]
As long as the oppressor, disbeliever, transgressor, and extravagant liar persist in their deeds without repentance, it is not fitting for their guidance to be accepted, nor does their guidance produce anything other than an assistance towards the truth.
In response to the objection that how misguidance can be ascribed to Allah, and whether this amounts to injustice against His servants, the argument is addressed by analogy and reference to similar instances, such as the punishment of the Hereafter and divine justice. It is noted that the punishment and justice in the Hereafter are consequences of the actions and behaviour of the servants. The objection that such misguidance originates from Allah and thus is harmful to the servant, and so cannot be just, is refuted by clarifying that misguidance is a corollary of guidance and a consequence of the servant’s own deeds — a secondary matter. Hence, the objection is answered without leaving room for criticism.
Guidance of Misguidance: Divine or Created
Misguidance guidance (leading one astray) can be either divine or created. Misguidance that is created may arise from any phenomenon. One must be alert to created misguidance so as to avoid harm. For instance, one may be guided as a result of a pious ancestor’s prayers or righteous deeds performed millennia ago, while another may be misled due to the bad conduct of a neighbour. All phenomena are interconnected, influencing each other, resembling one another yet differing in degree.
Sometimes a person in one part of the world worries while a beloved one elsewhere suffers injustice. Under the terrestrial sky, guidance and misguidance—whether direct or indirect—are continuously at work. For example, participating in the funeral of someone neglectful of prayer may cause another to become lax in their own prayers; therefore, it is recommended to avoid attending such funerals or sharing meals with such persons.
Seeing the face of a person with a corrupt heart can darken one’s own inner state, which is why it is advised to recite the phrase “Subhan Allah” to cleanse the heart. Similarly, residing with or marrying someone with a corrupt nature can corrupt offspring, even if both parents are righteous.
Thus, under the earthly sky, all phenomena—from a morsel of food to human actions—interact as means of guidance or misguidance. To remain safe from the harm of such created misguidance, one must arm oneself spiritually, such as by remembrance of God, which acts like a protective shield.
The Semantics of “Ṣirāṭ” (The Path)
The word “Ṣirāṭ” and its cognates have nuanced meanings, the study of which is extensive and complex. Some suggest that “Ṣirāṭ” derives from the root “Ṣaraṭ”, which originally means to swallow or to ingest, implying a pathway that either swallows the traveller or is swallowed by him.
According to classical Arabic lexicons, “Ṣirāṭ” is the straightforward, easy path, closely associated with straightness and directness. However, it is important to note that the attribute of straightness is a qualifier added to “Ṣirāṭ” and not intrinsic to the word itself; there can be paths that are not straight.
Phonological and morphological principles of Arabic word formation emphasise that words sharing similar letters tend to have related meanings, and that the shaping of words is systematic and rule-governed rather than arbitrary. Thus, the original form and root of words must be carefully considered.
Linguistic and Theological Reflections
According to some scholars, including Allama Tabatabai and Mulla Sadra, “Ṣirāṭ” represents both the existential path and the path of faith and monotheism. The unbeliever has no place on the path of monotheism but may exist on the existential path; however, existence itself is not to be confused with the path of faith.
On the Day of Judgment, it is said that the path will be manifest according to the degree of the traveller’s light—narrow for some and wide for others—confirming its reality as described in the Qur’an.
The model in which heredity, time, place, environment, educators, and other quantitative factors—especially the choices and selections that an individual makes in the earthly realm—play a role in its actualisation and determination, whether it is a ṭarīq (path), sabīl (way), or ṣirāṭ (straight path), grants this single reality three distinct systems or structures. Similar to automobiles, which share a unified essence yet differ in certain characteristics such as power, speed, and safety, each model becomes distinct. In light of this, some of the propositions stated regarding these three terms are superficial and simplistic.
One who is on the ṣirāṭ is one who is beloved and graced, simple and unified; one on the sabīl is afflicted by multiplicity and is a lover who must endure hardship and asceticism; and the ṭarīq is an ordinary and common individual who lacks the intellect to grasp the subtleties and refinements of creation and thus lives simply.
Among people, there are those who live in luxury and ease without hardship, and others who endure great hardship merely to secure a modest livelihood.
Being on the ṭarīq, sabīl, or ṣirāṭ also has a genetic and hereditary structure. For instance, becoming a Shi‘a is a bestowed gift, not an acquired trait, as indicated in the narrations:
“Ibrāhīm ibn Hāshim narrated from Abū ‘Abdillāh al-Barqī, from Khalaf ibn Ḥammād, from Sa‘d al-Iskāf, from al-Aṣbagh ibn Nabātah that the Commander of the Faithful (peace be upon him) ascended the pulpit, praised God, and said: ‘O people, our Shi‘as were created from a reserved clay two thousand years before Adam’s creation; no one deviates from it, nor enters it who is not from it. I recognise them whenever I see them because the Messenger of God (peace be upon him) spat into my eyes while I was afflicted with ophthalmia and said: “Remove from him the heat, cold, and chill, and let his friend distinguish him from his enemy.” Since then, I have not been afflicted with ophthalmia, heat, or cold, and I recognise my friend from my enemy.’” (Bihār al-Anwār, vol. 26, pp. 130–131)
— Aṣbagh ibn Nabātah said that the Commander of the Faithful praised God and stated that the Shi‘as are from a special clay preserved before Adam’s creation. When one man from the elite stood and declared allegiance, Imam ‘Ali (peace be upon him) denied his claim, saying he was not from that clay. Another man stood and declared sincere allegiance, to whom Imam ‘Ali affirmed his true belonging and spirit, and advised to take poverty as a cloak, for poverty hastens to the lovers of the Ahl al-Bayt like a flood rushing down a valley.
Wilāyah (guardianship) is not an acquired matter but a gift. For this reason, in the Risāla of Tawḍīḥ al-Masā’il, the condition of having the Wilāyah of the Fourteen Infallibles is not considered an acquired condition for the jurist (mujtahid) but an intrinsic requirement.
Etymology of ‘Istiqāmah’ (Steadfastness / Uprightness)
(المستقيم) derives from the root q-w-m — from qāma meaning ‘to stand up’, in opposition to sitting (qu‘ūd). The opposition here is of the taḫāluḍ (contrasting) type, as both standing and sitting are qualities. Since existence and phenomena are without a beginning or an end, true contradiction does not exist; opposition between phenomena is inconceivable, and all determinations are manifestations of a single reality that does not reach a dead end. Although each phenomenon has a specific function during a particular period, their commonalities are infinite, making them indistinguishable, and each, according to its worldly affinities and performances, resembles the others that desire the same.
Qualitative Nature of Istiqāmah
Some commentators have interpreted (المستقيم) as ‘straight’ or a ‘straight line’ between two points, based on an antiquated quantitative and naturalistic view, which is invalid. Instead, it must be understood qualitatively, grounded in ontological truths and phenomena.
Whether (المستقيم) is vertical, horizontal, neither, or cyclical, and whether the movement is superficial or profound, must be considered. Earthly paths either ascend or descend; a ‘straight line’ on the curved Earth’s surface is meaningless. Likewise, all worldly motions are cyclical, as are transcendental movements, like a bullet’s trajectory with continuous rises and falls.
Standing and sitting are qualitative states, indivisible but can be quantified and described as vertical or horizontal. Standing by itself is neither vertical nor horizontal but acquires such quantitative descriptions secondarily.
Standing (qiyām) denotes stability and steadfastness; stability underpins standing. Without stability, a phenomenon cannot stand.
Material and Spiritual Standing
Standing and uprightness can be material or spiritual, created or divine, external or internal. For example, prayer requires standing and the proper establishment of all its components; likewise, justice and the Day of Resurrection embody the notion of standing — all qualitatively.
It is erroneous to attribute standing merely to the body as some metaphorically suggest, a view unsupported by Qur’anic interpretive principles, as metaphors do not apply in the Qur’an.
Spirits and angels also stand, and one must examine how their standing is manifested. As the Qur’an states:
- “The Day when the Spirit and the angels will stand in rows…” (An-Naba’ 38)
- “…and to stand for orphans with justice…” (An-Nisā’ 127)
- “The Day the Hour will stand up…” (Ar-Rūm 12)
- “And He established prayer.” (Al-Baqarah 177)
The term iqāmah (establishment) is an active description. Not only prayer but testimony, limits, and divine truth require establishment, without any quantitative understanding. The passive counterpart appears in derivations like taf‘īl where agency and object are relevant. Taqwīm (valuation) is a qualitative appraisal, not quantitative; standing here means clarifying ambiguity, specification, and valuation.
Derivations of the Root Q-W-M
Understanding the full semantic range of qwm and its derivatives, especially Qayyūm and Qiyāmah, is essential. Istiqāmah means the pursuit of standing and steadfastness in action, requiring continuity and durability, a will to maintain stability to preserve knowledge and selfhood.
The path reveals itself qualitatively and is neither merely a straight line nor a fixed point, since every place can be a beginning and destination simultaneously in mystical terms. Without this, all stations become mere transient places for transformation, not fixed abodes, for creation does not remain static; if it rests momentarily, it soon moves again.
The term maqām in mysticism denotes a fixed abode, in contrast to manzil, which is transient. Both are qualitative.
Qayyūm
Lastly, the honoured name Qayyūm is reached. The ṣirāṭ al-mustaqīm possesses Qayyūm. God accompanies the traveller on the path, revealing Himself as a guide, inspiring thirst and eagerness to proceed. The path is characterised by knowledge, guidance, and accompaniment, waking and sleeping the traveller as needed, protecting and guarding through thousands of angels, or even directly intervening, addressing the traveller’s heart with inner messages.
At this point, the traveller comprehends the meaning of Qayyūm and attains visitation of Qayyūm, finding Him standing on the path, holding the traveller’s hand step by step without delegating to anyone else, even angels.
Before reaching Qayyūm, the traveller is repeatedly tested and purified throughout various stages of existence until the warm blood of love is shed, enabling the meeting with Qayyūm and true knowledge, whereby the servant relinquishes all attachments.
Knowledge and Istiqāmah
Reaching Qayyūm is true knowledge. The verse “Guide us to the straight path” is a request for the path of knowledge and recognition. It is essential to distinguish knowledge (‘ilm) from gnosis (ma‘rifa): ‘ilm is awareness of general attributes, while ma‘rifa is the recognition of essence and individuality.
Imam ‘Ali (peace be upon him) is the perfect exemplar of ṣirāṭ al-mustaqīm as he said: “I am more knowledgeable about the paths of the heavens than about the paths of the earth.” Gnosis is linked to the luminous personality and guardianship of the Imam, intertwined with Qayyūm, an intensive form of divine attribute.
Resurrection (Qiyāmah)
After death comes the realm of Barzakh (intermediate state), a realm incomparable to earthly worlds. Following this is Qiyāmah (Resurrection), where true standing takes place.
Those who enter Resurrection by the ṣirāṭ al-mustaqīm possess knowledge of it; others who arrive by the sabīl or ṭarīq have little awareness.
Among the chosen, few attain the ṣirāṭ al-mustaqīm, while many others navigate via sabīl and ṭarīq.
Good and Evil Are Not Bound, and Even the Knowledge of the People of Hell Increases
b) “(And whoever holds fast to Allah has indeed been guided to a Straight Path.)” [Al-Imran, 3:101]. Clinging to the Truth Almighty is akin to worship and is not confined or restricted by anything.
c) “(Indeed, my Lord is on a Straight Path.)” [Hud, 11:56]. God, in His Lordship, has no human attributes or limitations; His Lordship is a rightful matter that is not confined by any temporal, spatial, or categorical bounds, nor does it have an ultimate endpoint. This verse is of great significance in understanding the path (Sirat) and indicates that God, with all phenomena under His power and capability, is upon the Straight Path, and all existence and its phenomena exist upon this path.
“(Indeed, my Lord is on a Straight Path)” is among the mentioned verses; whoever takes it as their reminder attains steadiness in their affairs. It is also suitable for one seeking knowledge with a sustained and purposeful orientation toward the Hereafter. This noble verse affirms both the divine and the created aspects specifically, linking the path to the speaker’s Lord, and equating the extent of the path to the Lord Himself. The Lord is without beginning or end, and by His Lordship, He encompasses all phenomena, as previously mentioned: “(Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but He holds its forelock.)” [Hud, 11:56].
To determine whether God places an end to the (Straight Path) or not, one can examine the promises associated with it, questioning if these assurances and glad tidings are limited, temporary, or everlasting and infinite. For example, the Qur’an states: “(Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.)” [Al-Fath, 48:29]. Both forgiveness and reward are expressed in indefinite terms, without conceivable measure. Similarly, threats and warnings in the Qur’an are not delimited or bounded: “(And We will surely settle them in the land after them, for whoever fears My standing before Me and fears My threat. But the disbelievers are in despair from a mercy from Allah. And We had already destroyed the former peoples. Then We made the later peoples to inherit the eastern regions of the land and the western ones, which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed all that Pharaoh and his people were producing and what they had been building.)” [Ibrahim, 14-17].
In all verses related to the Resurrection and the Hereafter, no end is mentioned. Only the term ‘Hereafter’ and ‘Resurrection’ are used, but the duration or final limit is not specified. The Hereafter has neither a definitive end nor is there a place where it leads to another Hereafter. Indeed, the verse: “(And write for us in this world good, and in the Hereafter indeed, we have turned back to You.)” [Al-A’raf, 156] indicates the Hereafter as a boundary, followed by guidance toward the Truth. Also, the verses: “(Say, indeed, the former and the later peoples will be gathered together for a known Day.)” [Al-Qiyamah, 49-50] speak of the first and the last, yet, as mentioned earlier, neither beginning nor end can be imagined for phenomena, which are eternal in their manifestation and appearance, embodying the attributes of the Almighty.
Another verse refers to the Hereafter as a place of settlement: “(And indeed, the Hereafter is the abode of settlement.)” [Ghafir, 39]. Settlement here does not mean stagnation but denotes continuous peace and freedom from turmoil, anxiety, imbalance, chaos, entanglement, and stress. The verses mentioning eternity and perpetuity are included in the work “The Eternity of Hellfire and Eternal Punishment,” so they are not repeated here. However, the question remains: while accepting the eternal Hereafter with its eternal Paradise and Hell, are there other worlds beyond those mentioned in the Resurrection, or is all existence confined to the described Hereafter? It is clear from all the mentions of the Hereafter that no limit is set for it, although these worlds, whether Paradise or Hell, are eternal and everlasting.
Existence and its phenomena have neither beginning nor end, which is why all proofs refuting infinite regress, based on slicing a finite portion of phenomena, are invalid. Since existence is eternal, it cannot be truncated to a smaller segment. God is of ultimate knowledge and power and is not stingy; nothing can hinder the manifestation and unfolding of phenomena at any particular moment. The philosophers’ claim that the current world is eternal is false; the world is a revolving sphere, which is not unbreakable, and lower and higher phenomena transition within natural cycles, so the temporal presence of a phenomenon is not eternal.
None of the divine verses allow for limitations on existence or bounds on phenomena, nor do they allow an ultimate finite end even for infernal phenomena. Therefore, the phrase (Guide us to the Straight Path) requests direction, not an endpoint or ultimate goal because no goal exists to mention. The path, no matter how much it is travelled, remains the beginning. It is a road without end, and all phenomena with their Lord are always on the path: “(Indeed, my Lord is on a Straight Path.)” Even if they enter the highest Paradise, the course of phenomena does not end nor reach a dead end.
Among this, verses concerning the meeting with God only refer to seeing and visitation of the Almighty but do not imply that seeing God is an endpoint or ultimate goal, nor do they mention a final limit for this meeting: “(Say, indeed I am only a human like you, to whom it has been revealed that your god is one God. So whoever would hope for the meeting with his Lord—let him do righteous work and not associate in the worship of his Lord anyone.)” [Al-Kahf, 18:110].
The nature of the (Straight Path) is such that wherever a step is taken, it is both the beginning and the end of the path, which is why it is sound and leads quickly. When a path is endless, whoever is wherever they are, that place is their destination, and they should consider it a blessing and make the most of that moment. Every moment for every phenomenon is a station, every breath a degree, and every moment a world in existence. Existence and its phenomena are continuously alive and renewed. No phenomenon truly dies except by constant transformation and renewal without leading to stagnation.
Every phenomenon, like God, has the attributes of first and last, for it is the constant manifestation of Him and His uninterrupted action. All transformations and changes are a destination, and what exists is its rank. No phenomenon comes from nothing; rather, it is from God’s knowledge, and His knowledge is the determination of existence. Non-existence has no access to it. God has had every phenomenon with Him and will continue to do so eternally. He holds its forelock in His power, and no matter how far it goes, it carries it to infinite degrees of diversity, determination, individuality, and realization, but the eternal path has no end or conclusion.
On the “Straight Path” and the Wilaya of Imam Ali (a.s.)
The verse (“…on a straight path”) [Az-Zukhruf, 43] refers to the Wilaya (divine authority) of Ali (a.s.), who is described as the “Straight Path.” [Muhammad ibn Hasan Safar, Basa’ir al-Darajat, pp. 91–92.]
Imam Baqir (a.s.) said: God revealed to His Prophet: “Hold fast to what has been revealed to you.” Thus, you are on the swift middle path. He then stated: “You are on the Wilaya of Ali (a.s.), and Ali (a.s.) is that very swift middle path.”
Narration B: From Ahmad ibn Muhammad, from Muhammad ibn Khalid, from Fudala ibn Ayyub, from Umar ibn Aban and Saif ibn Umairah, from Fudayl ibn Yasar, who said: “I entered on Abu Abdullah (Imam Ja’far al-Sadiq, a.s.) during his illness when only his head remained. He said: ‘O Fudayl, I often say: Whoever God has made aware of this matter — even if he is on the summit of a mountain and death reaches him — nothing will harm him. O Fudayl ibn Yasar, people have taken right and left paths, but we and our followers are guided by the straight path.’” [Muhammad ibn Ya’qub al-Kulayni, Al-Kafi, Vol. 2, p. 246.]
Fudayl reported entering Imam Sadiq (a.s.) while he was critically ill. The Imam said: “O Fudayl, I have often said that a man whom God has made aware of our Wilaya, even if he were on the peak of a mountain and death came upon him, it does not harm him. O Fudayl ibn Yasar, people have gone right and left, but we and our Shi’a are guided on the swift middle path.”
Narration C: Ahmad ibn al-Hasan al-Qattan narrated from Abdul Rahman ibn Abi Hatim, who narrated from Harun ibn Ishaq al-Hamdani, from Udda ibn Sulayman, from Kamil ibn al-Ala, from Habib ibn Abi Thabit, from Sa’id ibn Jubayr, from Abdullah ibn Abbas, who said that the Messenger of Allah (peace be upon him and his family) said to Ali ibn Abi Talib (a.s.):
“O Ali, you are the keeper of my basin (Hawd), the bearer of my banner, the confounder of my enemies, the beloved of my heart, the inheritor of my knowledge, the trustee of the prophets’ legacies, the trustee of God on His earth, the proof of God over His creation, the pillar of faith, the lamp in darkness, the beacon of guidance, the elevated knowledge for the people of the world. Whoever follows you is saved, and whoever deserts you is destroyed. You are the clear path, the straight path, the leader of the radiant crowned ones, the commander of the faithful, the master of those whom I am master. I am the master of every believing man and woman. None loves you except one pure by birth, and none hates you except one impure by birth. My Lord has never ascended me to the heavens nor spoken to me except that He said: ‘O Muhammad, convey my peace to Ali from Me and make known that he is the Imam of My friends and the light of My followers.’ So, congratulations to you, O Ali, on this dignity.” [Sheikh Saduq, Amali, pp. 382–383.]
The Prophet (p.b.u.h.) addressed Amir al-Mu’minin (a.s.): “O Ali, you possess my basin, you inherit my knowledge, you are the trustee of the prophets’ legacies, the trustee of God on earth, the proof of God over His creation, the foundation of faith, the lamp in darkness, the shining guide, and the bearer of the banner for the people of this world. Whoever follows you will be saved, and whoever turns away from you will perish. You are the clear path, the straight path, the leader of the radiant white-foreheaded ones, the chief of the believers, and the master of those over whom I am master. I am the master of every believing man and woman. None loves you except one pure by birth, and none hates you except one impure by birth. My Lord never ascended me to the heavens nor spoke to me except that He said: ‘O Muhammad, send peace to Ali from Me, and declare that he is the Imam of My friends and the light of My followers.’ Congratulations to you, O Ali, on this honour.”
Narration D: Abu (may God have mercy on him) said: Ali ibn Ibrahim ibn Hashim narrated from his father, from Muhammad ibn Sinan, from al-Mufaddal ibn Umar, who said: Thabit al-Thamali narrated from Sayyid al-‘Abidin Ali ibn al-Husayn (a.s.) who said: “There is no veil between God and His Proof. God has no veil except His Proof. We are the gates of God, we are the straight path, we are the repository of His knowledge, the translators of His revelation, the pillars of His monotheism, and the place of His secrets.” [Sheikh Saduq, Ma’ani al-Akhbar, p. 35.]
Imam Sajjad (a.s.) stated: “There is no barrier between God and His Proof, and there is no veil for God except His Proof. We are the gates of God, the swift middle path, the source of His knowledge, the interpreters of His revelation, the foundation of His monotheism, and the place of His secrets.”
Based on these sources, it can be concluded that “al-Mustaqim” (the Straight Path) is one of the titles of Amir al-Mu’minin (a.s.) and may auspiciously be used as a name for children. Also, in the prayer recital “Guide us to the Straight Path (Ihdina al-Sirat al-Mustaqim),” it signifies a plea to be guided to Amir al-Mu’minin (a.s.). This culture should become ingrained so that upon hearing “al-Sirat al-Mustaqim,” the name of Amir al-Mu’minin (a.s.) is immediately recalled.
Unfortunately, during the Occultation, the estrangement of the Shi’a and the dominion of the Devil have caused the marginalisation of Shi’a teachings. Satan has sworn to obstruct the spread of this very path and the way of Master Ali (a.s.): (“Because You misled me, I will surely sit in wait for them on Your straight path.”) [Al-A’raf, 16.]
Strangely, he has succeeded in this. Consider these verses: (“My Lord, because You have led me astray, I will surely adorn [disobedience] for them on earth, and I will mislead them all except, among them, Your chosen servants.”) [Al-Hijr, 39–41.] This suggests that the noble verse (“This is a straight path for Me”) should be read as (“This is Ali’s straight path”), and Satan has introduced variance in the recitation to confuse and mislead humanity.
Satan’s strategy to mislead humans is to create substitutes for the family of purity and infallibility, portraying others as the first teachers, fathers of mysticism, or the great heroes, thus undermining the currency of this noble family’s teachings. Misguidance occurs when someone invites people to themselves rather than to Master Ali (a.s.). Any scholar who calls people to themselves is on the path of Satan, even if they utter Alawi knowledge.
All scholars have boarded fragile boats on a vast sea; the only salvation ship is Amir al-Mu’minin Ali (a.s.).
Summary on the Nature of the Path (Sirat) and its Relation to Wilaya
We have stated that the Sirat is primarily a straight path, and we examined the differences between Sirat, Sabil, and Tariq. The conclusion is that Wilaya has a Sirat and Islam is a Tariq (road). Tariq is a bare path; Sirat and Sabil have paving and embellishments. The Tariq is for the weak and simple, Sabil for average people, and Sirat for the special who possess clarity and purity. Because Sirat is simple and direct, great attributes like steadfastness apply to it, and its exemplars are the Thaqalayn (Quran and Ahl al-Bayt) and the status of infallibility.
Sirat al-Mustaqim means the Quran accompanied by the infallibility and the Shariah with Amir al-Mu’minin (a.s.).
Supporting Narrations
a) Sheikh Abu al-Futuh al-Razi in his Tafsir narrated from al-Harith al-A’war, from Amir al-Mu’minin (a.s.) that the Prophet (p.b.u.h.) mentioned a trial and was asked how to be saved from it. He said: “By the Book of God, which contains news of those before you and those after you, and the ruling on what was between you. It is decisive and not a jest. Whomever a tyrant abandons it, God breaks his back.
This is the Book of God, and it is the Sirat al-Mustaqim.” [Tafsir al-Kabir]
b) Al-Shaykh al-Mufid narrates from the Prophet (p.b.u.h.) that he said: “The Sirat is the Wilaya of Ali ibn Abi Talib (a.s.).” [Al-Irshad]
c) Allama Majlisi narrated from al-Kulayni that the Prophet said: “I am the Sirat, and Ali is the Sirat al-Mustaqim.” [Bihar al-Anwar]
Chapter Three: The ‘In‘āmiyyah (Those Upon Whom Grace is Bestowed)
The Incomparable Phrase
The phrase (صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ) — “the path of those upon whom You have bestowed favour” — appears uniquely and exclusively in the entire Qur’an, solely in Surah Al-Fatiha. It is unparalleled and without any equivalent or parallel expression. What is important here is to understand the meaning of (الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ) — “those upon whom You have bestowed favour” — as well as the nature and extent of the favour granted.
On this basis, the term (أَنْعَمْتَ عَلَيْهِمْ) (You have bestowed favour upon them) carries significance in three respects:
- Whether (أَنْعَمْتَ), as an active verbal form signifying giving favour in an exceeding and intensified manner, is an attribute exclusive to God or if it can be attributed to created beings as a shared attribute between the Divine and the creation;
- Specifically, who are (الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ) — the recipients of this favour, i.e., the referent of the relative pronoun and the implied plural pronoun in the expression;
- What precisely is the favour that has been granted to them?
We shall immediately address the first and third questions, while offering a detailed answer to the second.
The Divine Attribute of Favour
The favour mentioned in the phrase (الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ) is from the Lord and is an attribute proper to God alone; it is not applicable to created beings. Creatures cannot truly bestow favour upon one another except in the case of the Prophet Muhammad (peace be upon him), to whom the Qur’an attributes a kind of created favour.
The application of created favour is evident in the verse related to the incident of Zayd:
“And [remember, O Muhammad], when you said to the one whom Allah had favoured and you had favoured, ‘Keep your wife to yourself and fear Allah,’ while you concealed within yourself that which Allah is to disclose.” (Al-Ahzab 33:37)
Note that the mention of favour here is from the speech of God Almighty, not a claim by the Prophet himself. According to the Qur’anic usage, only God is truly the Mun’im (Bestower of Favour), and this noble name has no created application; it is a specific and exclusive divine name, not a general one shared between God and creation. Its application in this verse denotes that the true agent of favour is God, while any human intermediary is merely a channel. Creatures cannot bestow favour upon others; all favours truly originate from God. Just as all perfect attributes, when considered in a created sense, are conduits of divine grace, without any inherent essence or independence in themselves, being manifestations of divine perfection. The attribution of favour to the Prophet (peace be upon him) in this verse is similar to the attribution of casting a stone to him in the verse:
“And you did not throw when you threw, but it was Allah who threw.” (Al-Anfal 8:17)
The Measure of Favour
The phrase (الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ) is addressed specifically to God alone, but the recipients of the favour are a defined group. The verb form and the plural pronoun (عَلَيْهِمْ) convey the completeness and perfection of the favour bestowed upon this particular group — that is, the favour has been fully and entirely granted to them, and there is no part of the favour that is withheld. Favour is a particular attribute, and only certain limited individuals are recipients of this favour.
Etymology of ‘Ni‘mah’ (Favour/Blessing)
The word (أَنْعَمْتَ) derives from the root ن ع م and is a verb in the augmented form (fa‘ala pattern) meaning ‘to provide good, pleasant living and wholesome life.’ Its verbal noun is نعمت, and its plural forms express different nuances: نِعَم indicates abundance and multiplicity, while انعُم implies a smaller, more limited number, often contrasted with ingratitude or limitation.
The Qur’an employs these terms to express both the abundant and unlimited blessings—both apparent and hidden—as well as the few instances where blessings are denied or unappreciated, e.g.:
“And He has bestowed upon you His favours apparent and hidden.” (Luqman 31:20)
“And Allah presents an example of a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favours of Allah…” (An-Nahl 16:112)
Favour, in this sense, implies an event or condition associated with wholesome living that encompasses well-being and pleasure.
Favour as an Active and Experiential Phenomenon
‘In‘ām’ (bestowal of favour) focuses on the agent and the act of bestowing, while ‘tana‘īm’ (being favoured) focuses on the occurrence and the recipient’s experience. The singular ni‘mah is a positive natural state of peace and tranquillity, and the plural ni‘am refers to the complete, unchallenged norms of such blessings. The term na‘mā’ also appears as a plural form denoting continuous blessing.
The word na‘īm implies stability of blessing, distinct from mere duration.
The Arabic term ‘an‘ām also denotes the three types of livestock—cattle, sheep, and camels—being the primary sources of benefit and blessing to the Arabs, as recognised and validated in the Qur’an.
‘Ni‘mah’ appears approximately 144 times in the Qur’an with various nuances and applications, encompassing different aspects of blessings.
Blessings as Pleasant and Healthful
Blessings encompass pleasant, wholesome life, whether newly granted or ongoing, physical/material or spiritual. A blessing signifies healthful existence, peaceful breathing, and a sound condition that is a positive attribute rather than a negation. It signifies not only life but also happiness and wellness.
The blessed state is one free of anxiety or distress—this peace is a prerequisite for knowledge, faith, and adherence to truth. One who truly believes is free from turmoil, and thus genuine blessing is attained within faith.
The Relationship Between Blessing and Faith
A blissful life devoid of stress and worry is a characteristic of faith and sincere knowledge of truth. Hence, blessing is real only with faith, though apparent blessings may be shared generally by all, as illustrated by the verse:
“As for man, when his Lord tries him and thus honours him and favours him, he says, ‘My Lord has honoured me.’ But when He tries him and restricts his provision, he says, ‘My Lord has humiliated me.'” (Al-Fajr 89:15-16)
Misery and Hardship as Opposites of Blessing
Since everything is better understood by its opposite, misery (bū’s) stands opposite blessing. Intense distress, hardship, anxiety, deficiency, and restlessness are the antitheses of blessing. Despite abundant facilities and technologies today, humanity is beset by misery, and peace and wholesome living often seem absent, as is clear from the superficial presentation of life in various media.
General and Special Blessings
True blessing does not mean the absence of worldly difficulties but proper management and handling of life’s challenges without losing control, thus safeguarding blessings. For believers, worldly life may be fraught with trials as part of their responsibility and role, which may not bring personal ease. The special favour given by God to such individuals is that they retain tranquillity and reassurance despite hardships, which do not affect their inner peace.
Hence, blessing is divided into general and special categories:
- General blessing refers to the facilities available to all humans;
- Special blessing refers to the enjoyment and assimilation of these blessings into the soul, whereby the blessing spiritually benefits the person.
For instance, knowledge is a form of empowerment, but if not accompanied by piety and humility, it becomes a burden. Wealth that disrupts peace or causes fear and anxiety is only a general blessing, not a true one. Blessing truly exists when it brings joy to the soul; otherwise, it may become a curse.
Among interpretive works, Mulla Sadra dedicates nearly seventeen pages to discussing general blessings, summarising from Ghazali’s Ihya’ ‘Ulum al-Din and adding his insights, emphasising the importance of gratitude and the management of blessings as a path of spiritual progress.
A relevant tradition illustrating this concept involves Salman al-Farsi and Abu Dharr, where the process behind producing bread is linked to the involvement of divine agents and natural phenomena, reminding believers of the manifold causes behind a single blessing and the duty of gratitude.
No phenomenon or blessing should be considered in isolation; rather, all phenomena collectively contribute to the rhythm of creation’s inhalation and exhalation. This narration reveals both Salman’s knowledge and the completeness of Abu Dharr’s sincerity. Abu Dharr, one of the foremost believers and commanders of the Prophet (PBUH), does not perceive Salman’s well-meaning conduct at this gathering as disrespectful towards himself.
Blessings: Causal and Gracious
Blessing, in general, and the specific blessing of the “path” (ṣirāṭ), can either be causal — referring to the chain of natural and existential causes — or non-causal, representing a special form of divine grace (in‘ām). Those who attain closeness to God without reliance on causes belong to the category of the “graced” and are among the beloved. Those who hold onto causes, engaging in asceticism, supplication, and repentance to reach the Truth, are lovers, while those not in these spiritual states are ordinary individuals. A beloved one’s productions are all original and direct. The Truth teaches without intermediaries and provides instruction in the school of Truth.
It is important to note that the material world (nāsūt) does not leave anyone devoid of causes; it is not the case that those who receive grace (in‘ām) are without causes. Conversely, not every owner of causes is granted special, direct grace. Direct, cause-free grace corresponds to divine mercy (raḥmiyyat), whereas cause-bound grace corresponds to divine beneficence (raḥmānīyat). Just as every merciful phenomenon is beneficent, not every beneficent phenomenon is merciful.
The principle expressed in the verse:
“You will not see any disparity in the creation of the Most Merciful” (Quran, Al-Mulk 67:3)
implies that each individual is subject to special grace in that which characterises them, though the subtleties and manifestations of this grace are so intangible that they elude ordinary perception. It is not easy for someone to perceive harshness in a rose or softness in a thorn. The saints of God possess a vision beyond the apparent, seeing a face different from the outward one, perceiving the Hand of Truth accurately shaping the world, and the tongue of Truth glorifying silently — becoming a silent praise of God, attentive only to the divine ear.
One must remain silent and refrain from action; if the Master commands, “Do not act,” one must respond, “Yes, my Lord.” Those who are continually eager to act resemble children who cannot remain still. Silence and attentive listening are essential to possibly hear something divine. This path is one of servitude, and it must be without expectation. The saints of God neither cling to causes nor fear any cause. The path without cause is not exclusive to the believers; by divine mercy, God may bestow grace or take a soul before the angel of death arrives, even upon the non-believer. God may appoint an agent to administer blessings or afflictions without cause. One must neither despair nor become arrogant.
May God grant humans the ability to remove stubbornness and pride from their hearts and to embody compassion towards both God and His creation. God holds the sensitive locus of every phenomenon:
“There is no living being but He holds it by the forelock” (Quran, Hud 11:56) — just a slight pull is sufficient. This living being then declares:
“Indeed, my Lord is upon a straight path” (Quran, Hud 11:56).
This is the general path, the path along which every being moves towards its Lord, the path that is inherently straight. Yet, some are led to hellfire. There is no place where the Truth is absent in the way. The one who owns the path is on the path, and whoever travels any way carries their Lord with them. The ‘straight path’ is not opposed to a ‘crooked path’; all paths are straight relative to their destination, but only the path of special divine grace (in‘ām) is truly straight inwardly.
This subtlety is expressed in a narration:
“Our hadith is difficult, perplexing, noble, generous, intelligent, intricate — beyond the endurance of an angel, a sent prophet, or a tested believer.” When asked who could bear it, Imam Ja‘far al-Ṣādiq (AS) replied: “Those whom We will, O Abu Ṣāmit.” Abu Ṣāmit then surmised that God must have servants better than the three groups mentioned.
The specific straight path is that of Amir al-Mu’minin (AS), the special path of guidance, monotheism, and allegiance, upon which all divine prophets have been. Hence, the Qur’anic statement:
“Indeed, the religion in the sight of Allah is Islam” (Quran, Al-‘Imran 3:19).
All divine prophets and their communities are manifestations of the truth and the guardianship of Amir al-Mu’minin (AS), whose seal is the cause of their beloved status. These statements require demonstration in the context of Wilaya (divine guardianship), which is merely hinted here to guide the interested. Expounding it requires the esoteric language, not the exoteric, cause-based language.
The Path Without Cause or the Path of the Beloved
This is not only the closest path to attaining unity with God (tawḥīd), but in this grace, the beloved one attains proximity without traversing the cause-bound path. This path, also called the path of the secret (sirr), contrasts with the cause-based path, which is tortuous, long, arduous, and fraught with trials. Traversing it resembles attempting to carve a mountain with a needle. The gracious path requires only God’s will and special grace; effort and toil have no role:
“Indeed, Allah desires to remove impurity from you, O People of the House, and purify you completely” (Quran, Al-Aḥzāb 33:33).
It should be understood that saying effort has no role in the secret or gracious path does not imply the beloved does not follow the cause-bound path; rather, they do not pursue it of their own accord. Beloved ones operate according to natural and existential causes but are supported by abundant supernatural, non-causal assistance.
Relying on causes leads only to weariness. The important matter is to be able to deal with God without causes, which God grants to some and withholds from others — it is not something that can be taken by force. This is the path of tawḥīd and Wilaya.
The Specific Blessing and its Relation to God Almighty
The term (an‘amta) attributes blessing in a specific sense to God, whereas particular blessings such as life, knowledge, health, healing, and ability, though instances of blessing, are not directly ascribed to God. Blessing in the general sense is specifically attributed to God in the Qur’an to ward off active polytheism and to remind humans that all that reaches them is from their Lord’s hand.
Within blessing lies the potential for active polytheism, as blessing brings pleasure, tranquillity, delight, and enjoyment. People may become enslaved to these pleasures, making them their ultimate goal, falling into polytheism. While it is necessary to be thankful to creation and not deny their efforts (which would be ingratitude), it must be simultaneously recognised that all good originates from God. One must appreciate the agents and channels of blessing and also thank God as the ultimate giver, avoiding neglect of either aspect, which constitutes ingratitude.
Corrupting Polytheism
Whoever falls into active polytheism does not experience what reaches them as blessing. Although God sends blessings through agents, when those agents are regarded as the ultimate source, the blessing fails to bring peace. Viewing blessings as from anything other than God deprives the soul of tranquillity. True blessing, accompanied by divine awareness, is what grants peace; otherwise, attributing the blessing to anything but God brings anxiety. The distinction lies in the individual’s approach, knowledge, will, and intention — in a word, their epistemology. If the agent is given primacy or reality, the status of blessing is lost. This is the power of tawḥīd, which transforms the thirsty into one who receives blessing and peace. Wherever the active presence of tawḥīd is absent, anxiety shadows life and steals its calm waters. Active tawḥīd entails acknowledging “There is no power nor strength except through Allah” and recognising the divine declaration:
“Say: O Allah, Owner of Sovereignty, You give sovereignty to whom You will, and You take sovereignty away from whom You will. You honour whom You will, and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.” (Quran, Al-‘Imran 3:26).
All phenomena of existence are channels of divine grace and blessing; all good lies in the hand of God: “In Your hand is [all] good.”
In active tawḥīd, created phenomena are not disregarded but seen as conduits of divine grace. The essence of blessing belongs to God alone; this perspective removes anxiety and brings tranquillity.
Special Blessing in the Qur’an
What the Qur’an designates as special blessing, its attributes, characteristics, and effects require an independent, detailed study. Understanding the nuances of special blessing in Qur’anic culture allows identification of the graced and beloved. Some Qur’anic verses related to special blessing follow; attention to these reveals traits that serve as criteria for recognising the graced and beloved.
Previously, it was stated that blessing is either general or special, each either divine or created, and either
Acquired Traits and Physical Beauty
Acquired traits and physical beauty are similarly considered, with their origins sometimes tracing back to hundreds of years ago when an individual became known for their beautiful voice or striking appearance. From the various verses, it can be deduced that those who have received divine favours (An‘āmī) and the highest rank, the elite and beloved ones, possess all the blessings, both general and specific, in a collective sense. They are a repository of all virtues, attributes of perfection, and goodness. In addition to specific blessings, they also possess all the general blessings. The general blessings are vast, innumerable, and beyond reckoning, which is why it is impossible to properly thank for them. Most exegetical works tend to mention only the general blessings, and the discussion about the An‘āmī and the special beloved ones is unique to this interpretation. Such a detailed discussion is not found in any other book.
The Face of Special Blessings in Narrations
In various narrations, the recipients of divine favours, the fourteen infallible figures (Ahl al-Bayt), are introduced. However, some narrations focus on the blessing of divine favour itself, such as the blessing of religious success and guidance. These narrations refer to specific blessings, whereas general blessings, which encompass every form of goodness, are also considered blessings. A noteworthy example of such a narration, due to the importance of the content, is quoted here for the purpose of blessing and benefit:
Muhammad ibn Ali ibn al-Husayn in Ma’ani al-Akhbar and Uyun al-Akhbar and Majalis and Sifat al-Shi‘a and Al-‘Ilal narrates from Muhammad ibn al-Qasim al-Astrawabadi, from Yusuf ibn Muhammad ibn Ziyad and Ali ibn Muhammad ibn Sayyar, from their fathers, from al-Hasan ibn Ali al-‘Askari in the interpretation of the verse from the Qur’an: (The path of those upon whom You have bestowed favours) which means: “Say, guide us to the path of those whom You have blessed with the success of Your religion and obedience to You, and they are the ones about whom Allah says: (And whoever obeys Allah and the Messenger, then they will be with those whom Allah has blessed among the Prophets, the truthful ones, the martyrs, and the righteous, and excellent companions are they).” (Qur’an, Surah An-Nisa, 4:69).
This same narration is also attributed to Amir al-Mu’minin (Ali), who said:
“These recipients of divine favours are not those blessed with wealth and bodily health, although all of these are apparent blessings from Allah. Do you not see that these individuals might be disbelievers or sinners? Hence, you are not encouraged to pray that you may be guided to their path. Instead, you are instructed to pray for guidance to the path of those who have been blessed with faith, the confirmation of His Messenger, and the guardianship of Muhammad and his pure family, his chosen companions, and the practice of good taqiyyah (precautionary concealment) to safeguard oneself from the harm of Allah’s enemies and avoid the increase in the sins and disbelief of His adversaries. You are commanded to shield them and not inflict harm upon them or upon the believers. Also, it is necessary to uphold the rights of your believing brothers, for every servant or follower who maintains allegiance to Muhammad and his family and distances themselves from his enemies will have taken refuge in a strong fortress of Allah’s punishment and a secure paradise.”
Key Aspects for Consideration
Two aspects in this narration are worthy of attention: Firstly, the apparent worldly blessings, which may seem prosperous to disbelievers and sinners, are not considered true blessings. These worldly pleasures do not bring peace or tranquillity, but beneath the glitter of these deceptive blessings, there are many challenges and psychological disturbances, such as tension, stress, anxiety, insecurity, and lack of peace. Secondly, the concept of good taqiyyah (precautionary concealment) is vital. Taqiyyah, the preservation of beliefs and thoughts from enemies, is an existential matter, not an absence of action, and for this reason, it is considered a blessing. The term hasanah (good) excludes hypocrisy and provides it with a criterion. A person who carries secrets needs taqiyyah to protect these divine truths, and the more secrets they know, the greater their need for taqiyyah. Taqiyyah serves as a shield, and someone who possesses secrets but does not practice taqiyyah is akin to a fighter without a sword or shield, incapable of defending themselves or remaining secure from harm. According to this narration, the gift of divine bestowment is a special blessing.
The General Blessing
The Difference Between the Favored and the Non-Favored
A specific blessing, such as genius, guardianship, and prophethood, is granted to a person either in accordance with causes and effects or directly by God without any intermediary. The person who is the recipient of such specific blessings is distinct from others in that they gain special faculties of understanding and perception. The difference between the beloved ones and ordinary individuals lies in the fact that the beloved possess enhanced faculties that allow them to hear and see things that others are unable to perceive. Ibn Sina has discussed the connection with the unseen in the context of mental states in the “Intellectual Percepts” section of his Isharat, analyzing how some may witness extraordinary phenomena that rational individuals cannot. He specifically addresses the mentally ill because they were accessible and observable, thus preventing the claims of mystics to the unseen from being dismissed or denied as implausible.
Every person exists at a particular level of understanding. Most people are bound by nature or their soul, with only a few attaining intellect and fewer still reaching the spiritual state of the righteous. The spiritual ones, whose souls have blossomed, are even rarer. The stages of human understanding are discussed in detail in other works, especially in the Red Journey, but here only a verse from the Holy Qur’an will be cited for each stage. It is important to note that the stages of human creation, from clay to fetal stages, are not mentioned here. The focus is placed on the person who has attained a human form and reached the level of the soul:
Stage One: The Animalistic Speech
(And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderous punishment of humiliation took them because of what they used to earn.) [Qur’an: Surah Fussilat, 41:17]
At this stage, humans possess animalistic speech, normal thinking, reasoning, and rational discourse. The guidance referred to in the verse is the granting of speech, but these people failed to use this gift, turning instead to sin and choosing blindness. That is, they were deprived of the second human stage, facing a thunderous punishment. At this stage, both disbelievers and believers possess the capacity for intellectual thought and discourse. Therefore, they can acquire knowledge, learn, and continue this process until death. This intellectual ability is rarely lost. In this stage, humans are still essentially animalistic, driven by worldly desires, but they are also capable of speech, allowing them to advance in science and understanding. All human knowledge, including Islamic sciences, belongs to this domain. The majority of people fall within this stage, which can be considered around ninety-nine percent of the population. These individuals may focus on the scientific subtleties of prayers, for example. Those who dedicate years to acquiring this level of knowledge remain unaware of higher levels of wisdom, because acquiring knowledge in this stage does not elevate them above the animalistic condition. Despite their pursuit of worldly desires, they are never truly satisfied, and their lives often feel cold, detached, and filled with dissatisfaction, even if their pursuit involves Islamic sciences.
Stage Two: The Believers and Rational Thinkers (Those Who Have Attained Guidance)
(And We saved those who believed and were God-fearing) [Qur’an: Surah Fussilat, 41:18]
The salvation of this group from blindness and ignorance is through faith and piety. They are granted the power of inspiration and self-restraint, preventing them from committing forbidden acts. As they continue their journey, they acquire further guidance: (And those who were guided, He increased them in guidance and gave them their piety) [Qur’an: Surah Muhammad, 47:17].
These individuals are believers, but they have reached the stage of the soul, having attained the intermediary stage. Even individuals like Abu Dharr and Salman fall within this level. When they engage in worship, they seem completely absorbed in the worship itself, with no thoughts of scientific subtleties or personal matters entering their minds. Most of those who are lovers of the divine remain at this stage.
Stage Three: The Highest Stage of Divine Guidance
(And never will the Jews or the Christians be satisfied with you until you follow their religion. Say, “Indeed, the guidance of Allah is the only guidance. And if you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.”) [Qur’an: Surah Al-Baqarah, 2:120]
In the phrase “Indeed, the guidance of Allah is the only guidance,” the completeness of the divine blessing is expressed. This is the blessing that opens all the faculties, rendering the one who does not possess it locked and restricted. In this stage, it is not about speech or an increase in faith or piety, but about the divine guidance itself. For those at this level, they possess knowledge of all things as part of divine will and design. When they see the truth, they trample upon the creation, for they see beyond the material world.
Characteristics of Those Favored by Divine Blessings in the Qur’an
The Qur’an mentions several qualities of those who are favored by divine blessings, some of which include avoiding oppression, safety, harmony, loyalty, prophethood, vision, truthfulness, and righteous deeds. Many of these qualities are also discussed in other parts of the Qur’an.
Avoidance of Oppression
The first notable trait is that they do not oppress anyone, as the group of favored individuals in Surah Al-An’am is described:
(And how should I fear what you have associated with Allah, while you do not fear that you have associated with Allah that for which He has not sent down any authority? Which of the two parties has more right to security, if you know?) [Qur’an: Surah Al-An’am, 6:81-82]
A crucial characteristic of the favored ones is that they do not wrong anyone. They always deliver goodness to others. Oppression never enters their domain. As we mentioned in Volume 2 of Tafseer Hudā, only someone who knows love and wisdom can deliver good to others. One who lacks love and knowledge cannot help others, as their ego prevents them from relinquishing selfishness and giving others their due. The ego of such individuals remains unbridled and indiscriminately takes or withholds what it should not.
The beloved ones are impervious to falsehood and oppression, and they reject it entirely. They cannot be contaminated by anything except for what is right.
High and Medium-Level Beneficiaries (An’ami)
As we discussed earlier, beneficiaries (An’ami) are generally divided into three major groups, which the Qur’an mentions in various verses, with differing expressions. For example, in the verse: “And whoever obeys Allah and the Messenger, then they will be with those whom Allah has bestowed favour upon, of the Prophets, the truthful, the martyrs, and the righteous, and excellent are those as companions.” (Surah An-Nisa, 4:69), the expression used for beneficiaries is “An’ama Allahu ‘alayhim”, whereas in Surah Al-Fatiha, the expression “An’amta ‘alayhim” is employed. There is a difference in these two expressions: the phrase “An’ama Allahu ‘alayhim” is broader, encompassing a larger group, while “An’amta ‘alayhim” refers to a very specific and distinguished group. The latter particularly refers to those who are among the highest of the elevated ranks, and the Qur’an does not speak of being in companionship with them, as their high status and celestial vision would overwhelm any potential follower. The Qur’an speaks of them in the verse: “He said: O Iblis, what prevented you from prostrating to what I have created with My hands? Were you arrogant, or were you among the exalted?” (Surah Sad, 38:75).
The “exalted” here refers to the Five Pure Ones and the Nine Successors, who are mentioned in some interpretative traditions. The summary of these two verses is that the beneficiaries are divided into two major categories: the first group, the “high-level” beneficiaries, are very few in number and are the ones whose path is sought rather than companionship with them. The second group consists of a larger number of beneficiaries, with whom one may engage in companionship and follow them continuously in a path of perseverance and steadfastness.
Spiritual Conversation with Allah
The high-level beneficiaries are the Five Pure Ones, in whose presence the incident of the Cloak (Hadith al-Kisa) took place, with Lady Fatimah (peace be upon her) as the central figure. These individuals are recipients of a special and intimate closeness to Allah, as their hearts, and even their very souls, receive continuous divine communication. The term “Muḥaddathah” (one who receives divine conversation) is often used to describe them. Lady Fatimah (peace be upon her) is known as a Muḥaddathah, indicating that she was spoken to directly by Allah in a way that no one else was. This state is not only found in her but also in Lady Zaynab (peace be upon her) and Lady Fatimah al-Ma’soomah. A Muḥaddath is one whose heart is in direct communication with the Divine, receiving divine inspiration or conversation.
An important hadith provides insight into this concept:
“Sulaim al-Shami narrated that he heard Ali (peace be upon him) say: ‘Indeed, my successors and I are all guided. All of us are Muḥaddathun. I was asked: “Who are they, O Amir al-Mu’minin?” He replied: “Al-Hasan and Al-Husayn, then Ali ibn Husayn, and then eight others after them, one after the other. These are the ones Allah swore by, and their father is the Messenger of Allah (peace be upon him), and their offspring are these successors.”‘” (Al-Kafi, Volume 1, p. 332).
Furthermore, an even more elevated level of communication is indicated in another narration that highlights a state beyond ordinary spiritual conversation, which no angel nor prophet, including figures like Abraham, Moses, or Jesus, nor even the faithful such as Salman and Muqdad, could comprehend:
“I have a moment with Allah that is not comprehended by any angel close to Allah, nor any prophet sent, nor any faithful servant whose heart Allah has tested for faith.” (Bihar al-Anwar, Volume 18, p. 360).
The special closeness and communication between Allah and these high-ranking individuals is something beyond the reach of ordinary believers, highlighting the unique status of the prophets and those chosen by Allah.
The Light of the Divine
It is important to note that when we speak of the Five Pure Ones as those who are specially favoured by Allah, we refer to their essence, their light (nur), and the reality of their divine proximity, which existed even before all creation. This light is not simply a physical or earthly manifestation, but a divine truth that is transcendent of all material forms. The light of these individuals represents the ultimate manifestation of divine presence, a concept that extends beyond the literal appearances of these figures. For example, the title “Amir al-Mu’minin” (Commander of the Faithful) given to Imam Ali (peace be upon him) refers not just to a physical title, but to a profound, eternal truth — one that existed before the creation of the world. It is the same divine truth that is identified as “the Straight Path” (Al-Sirat Al-Mustaqim). This unity and divine essence is reflected in the famous narration: “I was a Prophet while Adam was still between water and clay.” (Ibn Shahr Ashub, Manaqib Ahl al-Bayt, Vol. 1, p. 183).
These individuals represent the truth of divine revelation, and their essence transcends mere human understanding. They embody the very light of creation, guiding the faithful on the path to Allah.
Chapter Four: The Displeased Ones (الْمَغْضُوبِ عَلَيْهِمْ)
The Displeased Ones
The phrase “الْمَغْضُوبِ عَلَيْهِمْ” (the ones upon whom Allah’s wrath is brought) appears only once in the Qur’an. This unique usage highlights the position of the displeased ones, their scope, and the profound wickedness and impurity associated with them. The term “الْمَغْضُوبِ عَلَيْهِمْ” stands in stark contrast to the unparalleled title “الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ” (those upon whom You have bestowed Your grace), representing a group that opposes the An’ami (the graced ones) and stands in direct opposition to their path. It is crucial to understand that such individuals cannot be considered ordinary people, but rather are the leaders of disbelief, polytheism, hypocrisy, and arrogance. They do not refer to the ordinary or weak-minded individuals who are lost in error, but rather to those rare and highly organized figures who hold the reins of power and are willing to even kill the believers to preserve their status.
Identifying the displeased ones is essential, for at any point in life, an individual might encounter one of them. Without the necessary insight, drawing close to them or offering any kind of support could lead the follower to significant loss, both in the worldly and the hereafter. Recognising the displeased ones is a fundamental aspect of enemy identification for anyone seeking to walk the path of righteousness and servitude to the Divine. This awareness grants them the vision to avoid falling prey to the traps of these individuals, especially when they cloak themselves in a guise of piety and compassion, all while following the path of Satan.
Semantic Analysis of Wrath (غضب)
Linguistically, “غضب” is defined as intensity and force. It is said that “غضبة” refers to a solid rock, and from this, the term “غضب” is derived, signifying the intensification of anger or displeasure. Some also say that “غضوب” refers to a large serpent, indicating the fierceness and overwhelming nature of wrath. The core concept in this root term is an intensification in opposition to something else. For instance, “غضب” represents an intensified reaction to a stimulus, and it contrasts with “حلم” (forbearance), which denotes calmness and restraint.
In relation to Allah’s wrath, it is important to note that divine wrath does not originate from any deficiency in the Divine being. Every sin, in comparison to the majesty of Allah, is insignificant. Unlike human wrath, which may be provoked by personal grievances or deficiencies, divine wrath is a form of punishment for specific transgressions, marking the distance between the transgressor and Allah. This separation itself is the wrath of Allah, for the displeased ones are not merely wrongdoers but those who have turned away from the Divine, thus bringing about their own downfall and the Divine’s wrath.
The displeased ones are those who, because of their profound arrogance and rebellion against Allah, face His wrath. In the Qur’anic context, their fate is sealed due to their denial of divine grace and their persistent opposition to the truth. Unlike the An’ami (the graced ones), who are recipients of divine guidance and enlightenment, the displeased ones represent the epitome of rebellion, having chosen to defy the Divine order.
The Concept of Anger in Relation to God and Creation
Anger is a trait common to both the Divine and Creation. Both God and various phenomena experience anger, as anger is dependent on perception and will, and there is no phenomenon without these attributes. Inanimate objects, plants, animals, jinn, and angels, like humans, possess the ability to feel anger and can act out of this emotion according to the necessary principles. However, divine anger is not contingent upon the attributes of creation; it is inherent to the divine essence and results in the distance of the servant from God. Anger, in this context, is exceptional. Among humans, those who are frequently angry are often individuals with neurological disorders, whose reactions resemble unshielded electrical wires that, upon the slightest interaction, discharge a powerful current, harming anyone who comes in contact with them. Otherwise, an individual in a healthy state rarely becomes angry. This is similarly true of God’s anger.
Divine and Human Anger in the Qur’an
The Qur’an mentions anger in 24 instances, 14 of which pertain to divine anger, while 10 refer to human anger. Based on this, the “angry” individuals can be divided into two categories: those subjected to divine anger and those subjected to the anger of one of God’s servants. The verses concerning divine anger address significant transgressions such as disbelief, polytheism, misleading others, and the deliberate murder of a believer, all of which are rare occurrences. As some of these verses illustrate:
(And whoever kills a believer intentionally, his recompense is Hell, to abide therein; and Allah’s wrath is upon him, and He has cursed him and prepared for him a great punishment.)
(Surah An-Nisa, 93)
This verse refers to the act of deliberate murder, particularly the killing of an innocent believer, a sin for which God’s anger is manifested in Hell. It is rare for a person to commit such an egregious act, especially with premeditation. The person described here is not an ordinary individual but one who possesses the evil to intentionally kill a believer, leading to the ultimate divine retribution: eternal torment in Hell, with no possibility of forgiveness.
(Say, ‘Shall I inform you of a worse condition than that? Those whom Allah has cursed and whom His wrath has fallen upon, and whom He has made into apes and pigs and those who worship the false god—such are worse in position and further astray from the sound way.’)
(Surah Al-Ma’idah, 60)
In this verse, those who have followed false gods and embraced disbelief are described as the objects of God’s wrath.
(Have you not seen those who have turned away from a people upon whom the wrath of Allah has fallen? They are neither of you nor of them, and they swear falsely while they know.)
(Surah Al-Mujadila, 14)
This verse addresses the leaders of disbelief, who are described as being false and deceitful. They pretend to uphold the truth but actively hinder others from following the path of Allah. God’s anger, in this case, is directed towards such individuals, marking their deceit and wickedness.
The Qur’an also highlights the concept of divine anger as a response to gross misdeeds, such as turning away from God’s signs or persecuting the Prophets. As in the case of those who worshipped the golden calf, Allah warns of His anger and punishment for their actions.
The Dynamics of Divine and Human Anger
The concept of divine anger differs from that of human anger in both scope and nature. While human anger is often a result of personal emotional disturbances or psychological conditions, divine anger is rooted in the justice and purity of God’s essence. Anger in God’s context is not impulsive; it is a deliberate response to specific, grave offenses that seek to oppose divine order.
Human Anger and Forgiveness
The Qur’an also speaks about human anger, especially in the context of forgiveness. The ideal response to anger, particularly for believers, is to forgive. The following verse encapsulates this principle:
(And those who avoid major sins and immoralities, and when they are angry, they forgive.)
(Surah Ash-Shura, 37)
Here, the emphasis is on self-control and the decision to forgive when angry, an act of piety that mirrors the divine quality of forgiveness. The Qur’an acknowledges that anger is a natural human emotion but encourages believers to temper it with patience and mercy.
Prophetic Examples of Anger
Prophets, despite their elevated status, also experienced anger. For example, when the people of Israel sinned by worshipping the golden calf, Prophet Moses, in his anger, acted out of zeal for God’s law. However, even his righteous anger led to undesirable outcomes, such as his confrontation with his brother Aaron.
Conclusion: The Divine Will and Human Misconceptions
Through these Qur’anic teachings, we come to understand that divine anger is not arbitrary or excessive. It is reserved for the most severe violations against God’s commandments. The underlying theme throughout is that God’s anger, though real, is exceptional, and it ultimately serves a higher purpose of justice. It is not the norm, and most individuals, despite their flaws, are granted opportunities for repentance and forgiveness. Thus, the notion of anger in both divine and human contexts should be viewed within the framework of justice, mercy, and the pursuit of righteousness.
In contrast, human anger, when not controlled, can lead to negative consequences. It is not the ideal way to respond to life’s difficulties. Instead, the Qur’anic perspective promotes a culture of forgiveness, patience, and restraint.
Chapter Five: The Misguided
The Concept of Misguidance (ضلالت)
Misguidance (ضلالت) refers to the idea of being lost or deviating, whether in material, spiritual, or intellectual matters, including beliefs, ethics, or even the loss of one’s true identity and self-awareness. A person is considered “guided” or “Mahdi” when they have found their appropriate, natural path and have recognized the way to their well-being and happiness. In contrast, a “misguided” (ضال) individual is one who has lost their way and does not recognize their true course, remaining in error without sufficient indication to correct their path. Misguidance (ضلال) applies to individuals who possess reason and will, as opposed to an animal (ضاله), which may be lost but lacks the intellectual capacity to recognize its error. If something lacks both will and consciousness, it is considered “wasted” (ضائع), lost and absent.
Misguidance and guidance are existential concepts, each existing on a spectrum that can be shallow or deep. Misguidance can encompass various types of error, both material and spiritual, sensory and intellectual, such as polytheism, sin, and cruelty, as will be explored in subsequent verses.
A person who loses their way deviates from the truth, leading to their deprivation and misery. This applies especially to the major forms of misguidance and to those who are at the helm of misguided systems, not to small-scale errors. “The misguided” (الضَّالِّينَ) are those who are lost within themselves, uncertain, and immersed in doubt, following the path of the wrathful. Due to their inherent weakness, they remain hesitant and flee from the position of those deserving wrath.
Misguidance (ضلالت) is the opposite of guidance (هدايت) and instruction (ارشاد) and refers to the state of being lost or absent from one’s true path. The “lost” (ضاله) is referred to as such because they are wasted or destroyed, lacking a mentor or guide. Misguidance is also used to describe the burial of a dead body or the mixing of milk with water, as the original form (whether human or liquid) is hidden and altered, losing its original state. In lexicographical texts, the term “ضلّ” is defined as:
“ضلّ: The correct root that signifies a loss, when something deviates from its rightful place or is lost. A person losing their way (ضَلَّ) means they have strayed and cannot find their direction.” [Al-Tahqiq, Volume 7, pp. 39–40].
It must be understood that misguidance is an existential state, just like guidance, and should not be seen as the absence of guidance. Guidance is an active state, created by God, and misguidance is the counterpart to this, also an active reality. Misguidance and guidance are opposites, but they are not contradictions; both exist, but the reality of guidance is both true and real, whereas misguidance is only a reality without truth—it lacks a divine or spiritual backing.
Every true phenomenon has an external manifestation, but not every real phenomenon must be true. The relationship between misguidance and guidance is like that of injustice and justice: one is an opposition, not a contradiction. This is because a contradiction is impossible; two existential phenomena cannot exist in complete opposition. Rather, every phenomenon exists within a certain degree, and the path to its perfection or downfall remains open.
Related Terms to Misguidance
The word “ضلل” has numerous related terms that suggest variations in deviation or error, including terms like “ظلّ,” “زلل,” and “ظلم,” all of which convey some form of flaw or difficulty. “Zalal” refers to unintentional slipping, “ضلال” denotes deliberate error, and “Zulm” refers to injustice or darkness. For example, a person who casts an evil glance at Prophet Muhammad (PBUH) intends to lead him astray, as described in the verse:
“And indeed, the disbelievers almost strike you with their eyes when they hear the reminder, and they say: ‘Indeed, he is a madman.’ But it is nothing except a reminder to the worlds.” (Qalam: 51–52).
“ضلال” (misguidance) in contrast to “falling” (زلل) implies the concept of error with intention, while “ظلم” (injustice) represents the state of oppression and ignorance.
Thus, misguidance comes in various forms and cannot be directly compared to those who incur divine wrath. Many individuals are “lost” without conscious intent or deep understanding, much like a child who loses sight of its mother. Therefore, the misled are not necessarily equivalent to those who incur God’s wrath.
Misguidance in the Qur’an
The term “ضل” and its derivatives appear over 190 times in the Qur’an. A “ضال” refers to one who is lost unintentionally, whereas a “مضل” refers to one who deliberately misguides others, such as those who knowingly spread deviation or injustice. The Qur’an often contrasts these two states, as evident in the following verses:
- “And whoever exchanges faith for disbelief has certainly lost the way” (Al-Baqarah: 108).
- “Do you desire to guide those whom Allah has misled?” (An-Nisa: 88).
In the Qur’an, “ضلال” can indicate the mere state of misguidance, without implying a severe consequence, whereas “مغضوب” refers to those who incur God’s wrath and have committed grave errors. Misguidance can involve error and deviation, but it does not always result in divine anger.
Critique of Scholars’ Views on Misguidance
Fakhr al-Razi, a prominent scholar, categorizes humanity into three groups: those with knowledge of the truth, who are blessed with guidance; those who are aware but deliberately reject it, who are the “wrathful”; and those who lack knowledge and are the “misguided” (ضال). According to him, the third group is ignorant of the truth and thus misled, as shown in the verse:
“And those who disbelieve after their faith, and then increase in disbelief, their repentance will not be accepted, and those are the ones who are misguided.” (Aal Imran: 90).
This perspective shows that misguidance, while significant, is not always coupled with wrath, and there are varying degrees of misguidance in the Qur’an.
Chapter Six: The Guided Ones (Followers of the Beneficiaries)
(Guide us to the straight path, the path of those upon whom You have bestowed Your favour; not of those who have incurred Your wrath, nor of those who are astray).
In the previous chapter, we provided a final outlook on Surah Al-Fatiha and stated that the two verses: (Guide us to the straight path, the path of those upon whom You have bestowed Your favour, not of those who have incurred Your wrath, nor of those who are astray) outline the four distinct groups of God’s servants. These groups are as follows:
- The Beneficiaries (An‘amta Alayhim): Those to whom God has bestowed His favours, not through any earned merit, but by His grace and favour. This group is characterised by a direct, divinely-bestowed guidance.
- The Wrathful (Al-Maghdoob Alayhim): Those who have incurred God’s wrath, and for whom the believers seek to avoid their path.
- The Misguided (Al-Daalleen): Those who have gone astray, devoid of true guidance.
- The Guided Ones: The seekers of guidance, who, while included in the final verse of Surah Al-Fatiha, are characterised by their continuous efforts to align themselves with the straight path. These individuals embody obedience and strive towards the ideal of submission to divine will, as articulated in the verse: (And whoever obeys Allah and the Messenger).
Thus, understanding these four groups is essential for self-awareness, as it allows one to ascertain whether they belong to the group of the blessed and favoured or are amongst those who are misguided or have incurred divine wrath.
The Path of the Beneficiaries
In the first chapter, we provided a final view of Surah Al-Fatiha, which details four significant groups of God’s servants. This division indicates that the ‘Beneficiaries’ are those who receive God’s blessings through His grace, without any merit or earning on their part.
The path of these Beneficiaries is particularly noteworthy because it is not based on any earned or conditional merit, unlike the paths of the wrathful or the misguided. As we see in the verses of the Qur’an, the straight path is always identified as the path of those who have received God’s favours, and the additional qualifier “not of those who have incurred Your wrath nor of those who are astray” defines the essential contrast that is crucial to understanding the nature of divine guidance.
The Role of the Imams in Defining the Path
It is essential to note that the path of the Beneficiaries refers to the straight path of divine will, which is associated with the concept of divine authority (Wilayah). This is best understood in relation to the Fourteen Infallible Ones (Ahl al-Bayt) in Islam, with a special emphasis on the Five Pure Ones (Al-Khamsa al-Tayyibah) and the Nine Successors. These individuals are seen as central to the fulfilment of the divine will and are the ones who embody the straight path. Their role is pivotal in defining the most direct and authentic path for humanity, free from error or deviation.
For example, in the Islamic tradition, there is an emphasis on the distinctive nature of the authority and guidance of the Imams, particularly those from Imam Ali to Imam Mahdi. This authority and guidance are considered the pinnacle of divine direction, and the straight path is often linked with the guardianship (Wilayah) that these individuals represent.
The Subtle Differences Between the Misguided and the Wrathful
An important distinction arises between those who are misguided and those who incur divine wrath. Misguided individuals may be lacking in correct understanding or may be following a false path without necessarily having actively opposed God’s commandments. On the other hand, the wrathful ones are those who have actively incurred God’s anger, often through actions that involve obstinate rebellion or direct opposition to divine guidance.
The Relationship between the Misguided and the Wrathful in Islamic Thought
The relationship between the misguided (Al-Daalleen) and the wrathful (Al-Maghdoob Alayhim) is often discussed in Islamic theology, particularly with regard to the people of the Book (the Jews and Christians). This distinction is not one of absolute separation, but rather of relative emphasis. In certain interpretations, the Jews are identified as those who have incurred God’s wrath due to their transgressions, while the Christians are seen as being misguided, having deviated from the true path. However, such designations are not intended to be absolute and should be understood in the context of specific historical and theological developments.
The key takeaway here is that the “wrathful” ones are those who have not only strayed but have also deliberately opposed God’s will in a more severe and lasting manner, while the “misguided” are those who have wandered off the path, often unknowingly or due to a lack of proper understanding.
Conclusion: The Path of the Straightforward and the Beneficiaries
Ultimately, Surah Al-Fatiha’s final verse is a plea for guidance to the path of the Beneficiaries, a path marked by divine favour and the avoidance of both wrath and misguidance. It is a call for seeking the guidance that comes from those who are firmly anchored in the divine will, and to avoid the path of those who are lost or have opposed divine authority. This plea reflects the profound theological understanding that divine guidance is not simply a matter of following a set of rules, but a continuous process of alignment with the divine will, as exemplified by the Infallible Ones.
In sum, understanding the different groups—those who are guided, those who have incurred God’s wrath, and those who are astray—provides clarity on the way forward for any seeker of divine truth. It is only by adhering to the straight path, as defined by the Beneficiaries, that one can find true peace and harmony in their spiritual journey.
We have mentioned that guidance can be divided into two categories: general and specific. All human beings—and indeed, all phenomena—benefit from general guidance, as stated in the verse: “Indeed, We have guided him to the way, whether he is grateful or ungrateful” (Qur’an, 90:3). The guidance to which humans are obliged, however, is the specific guidance. Specific guidance necessitates the companionship and adherence to divinely chosen individuals whose inner being is illuminated by the unseen truth, and who are nourished by the divine light. These individuals are described in the seventh verse of Surah Al-Fatiha, as those upon whom God has bestowed His grace: “The way of those upon whom You have bestowed favor, not of those who have evoked Your anger or of those who are astray” (Qur’an, 1:7).
Humankind is called to follow the path of the divinely favoured, which is the path of specific guidance. The difference between general and specific guidance is similar to the difference between general and special authority. It is the special authority that shapes the straight path; otherwise, under the general will of God, any path followed—whether that of the grateful or the ungrateful—could be considered to be on the straight path. This verse defines the straight path mentioned previously, making it singular and specific. While every path in creation is inherently straight, there is only one path ordained by God to be followed, and that is the path of the divine favoured ones—the Awliya, the Prophets, the Messengers, and the worshippers to whom divine gifts and grace are granted. These are the ones referred to in our writings as the “Beloved Ones” or the “Favoured Ones.”
The only straight path that every servant is required to follow is the path of the divinely favoured ones, which is the way of the Ahl al-Bayt (the Holy Family of Prophet Muhammad) and the fourteen Infallibles. The middle way, which is free from both excess and neglect, is also the path of those who have been favoured, as stated in the verse: “The way of those upon whom You have bestowed favor, not of those who have evoked Your anger or of those who are astray” (Qur’an, 1:7). Those who are angry with God or who have gone astray are not simply opposing the favoured ones, but each forms a distinct front against them, positioned on the opposite sides of the middle path. The straight path, which requires perseverance and patience, is a balanced path, resting between excess and neglect, and is the truth—anything outside of it is falsehood.
General and Specific Paths
The straight path can either be the special path of God’s chosen ones, or the general path that leads to God. The general path is the one that guides all people toward their Creator, leading them to the truth. In the general path, whatever happens is ultimately for good, as it is the path by which all creatures move toward their end. However, the special path, which is for the Awliya of God, involves choices and selections of great significance, and one must strive to reach their Lord, the Commander of the Faithful (Imam Ali). The foundational authority of Imam Ali, while granted as a divine favour to the believers, is not acquired, but one must still compete in deepening and refining their connection with it.
Relationship of the Favoured Path to the General Path
The relationship between “the way of those upon whom You have bestowed favor” in verse 1:7 and “the straight path” in verse 1:6 is that the former is a detailed, descriptive qualifier for the latter, not a substitution. Indeed, while substitution emphasizes repetition and generalization, a description such as this carries greater eloquence and clarity, highlighting a more intimate connection between the descriptor and the described. As the classical Arabic scholars have noted, the description here is richer and more precise, reflecting the divine path in a manner that is both clear and profound.
Differences Between the Favoured Ones and Their Followers
The terms “favoured” (In‘ami) and “followers” (Tabi‘i) are both philosophical descriptors, representing qualities that can apply to any being, whether human, animal, plant, or even non-material beings. These qualities are secondary concepts in philosophy, existing as attributes of an object without independent existence. For example, beauty, which does not exist independently but emerges within an object, is a secondary concept. Likewise, individuals may possess characteristics of either the “favoured” or the “follower” depending on their spiritual state.
For instance, certain individuals might possess qualities such as intelligence, physical beauty, or other traits that can be considered as favoured characteristics. These individuals may be from any realm—prophets, common people, or even non-human entities.
The hierarchy among the favoured is also significant. At the highest level are the Five Holy People (Ahl al-Kisa), followed by the Nine Infallibles, each of whom holds a distinctive rank and is incomparable to others in their grace. Even within the ranks of the favoured, there is no equality; each has a unique status that cannot be replicated or measured against another.
Recognizing the Path and the Essence
In this world, it is crucial for every individual to understand the type of qualities they possess, whether they are “favoured” or not, and to follow the natural or special path that God has ordained for them. This understanding begins early in life, ideally from childhood, so that individuals can grow and develop according to their innate qualities without straying from their destined path.
Relative Significance of the Favoured
It is important to recognize that the concept of being “favoured” is relative. For instance, the Prophet Abraham, when compared to lesser prophets, can be regarded as a favoured one, but when compared to Prophet Muhammad, his state might be seen as less so. This relative comparison helps understand the different levels of grace and divine favour across creation.
In conclusion, each individual and phenomenon carries the potential for both favoured and following characteristics, but these must be recognized and nurtured in their proper contexts. Whether one is a follower or favoured, the ultimate goal is to align with the divine will and the straight path of those whom God has chosen for His grace.
Imam Reza (A.S.) said: “Whoever takes Amir al-Mu’minin (A.S.) out of servitude to God is among those who are angered and misguided.”
Imam Ali (A.S.) stated: “Do not remove us from the servitude of God, and then speak whatever you want about us, for (the truth of it) cannot be reached. Avoid exaggeration, as the Christians did with their deification of Jesus. I am disassociated from the exaggerators.”
The fourteen infallible figures (A.S.) do not possess absolute essence; they are merely the manifestations and temporary expressions of God’s essence, kindness, and perfection. Consequently, no one is entitled to exaggerate regarding Imam Ali (A.S.), for all that is said is limited and falls within the bounds of one’s understanding. It is not the height of the summit, which no one has the ability to reach, as true goodness, essence, and reality are exclusively God’s.
Anyone who writes a poem saying:
“God is the essence, and Ali is the attributes;
Certainly, the attributes are the essence themselves,”
is composing a verse incompatible with philosophical and intellectual principles. For that noble figure is with God, and their being is contingent upon Him. In philosophy, we say that even the actions of the Almighty are not identical to His essence, although they are His first action, His perfection, and the perfection of His deeds. Divine actions, creations, and appearances are all expressions of God’s will and not equivalent to His essence.
Exaggeration and Overstatement
Exaggeration refers to the imposition of an independent essence on phenomena, attributing to them an inherent nature that does not belong to them. When a theorist attributes an independent existence or essence to a phenomenon, they have fallen into exaggeration. It is clear that when essence is exclusively attributed to God, and phenomena are merely expressions of Him, there is no ground for exaggeration, except when one makes a mistake in their understanding of being. According to our perspective, any theoretical approach in the realm of knowledge regarding the status of guardianship and luminosity is encouraged, for there is no room for exaggeration in such an understanding.
In the narrations, it is stated:
“O Salman, do not raise us to the status of divinity and remove us from the human deficiencies, for we are far from that. We are exalted from what is permissible for you, and then speak as much as you want about us. For the ocean does not diminish, the secret of the unseen cannot be known, and the word of God cannot be described. Whoever says ‘why’ and ‘how’ in this matter has disbelieved.”
The above narration conveys the idea that one should not ascribe divine qualities or human deficiencies to the Ahl al-Bayt (A.S.), for they are distinct from both. If one speaks of them in a way that goes beyond their true nature, they fall into misrepresentation and error.
First, there are more of them, and the path of the first-degree beneficiaries (An‘amīyyūn) is difficult and challenging, such that only the final finalists remain on it. As it is stated in a narration:
And from the book of Sulaim ibn Qays al-Hilali, may God have mercy upon him, which was narrated by Aban ibn Abi Ayyash, who read it entirely to our master Ali ibn al-Husayn (upon whom be peace), in the presence of a group of distinguished companions, including Abu al-Tufayl. He affirmed it before him, and Zayn al-Abidin (upon whom be peace) confirmed the authenticity of these hadiths, saying, “These are our true narrations.” Aban said: “I met Abu al-Tufayl later in his house, and he narrated to me about the return (raj‘a) from people of Badr, including Salman, Miqdad, and Ubayy ibn Ka‘b. Abu al-Tufayl said, ‘I presented what I heard from them to Ali ibn Abi Talib (upon whom be peace) in Kufa, and he said, “This is specific knowledge, and it is essential for the Ummah to be aware of it.” He then confirmed everything they told me, reading it to me multiple times with an in-depth interpretation. As a result, I became more certain of the return (raj‘a) than I am of the Day of Judgment.” One of the things I said to him was, ‘O Prince of the Believers, tell me about the Prophet’s (peace be upon him) pool—is it in this world or the Hereafter?’ He replied, ‘It is in this world.’ I asked, ‘Who will guard it?’ He said, ‘I will personally handle it, and my allies will drink from it, while my enemies will be turned away from it.’ I then asked, ‘O Prince of the Believers, what about the verse of God Most High: “And when the word is decreed upon them, We will bring forth for them a beast of the earth that will speak to them, for mankind were not certain of Our signs” [27:82]—what is the beast?’ He said, ‘O Abu al-Tufayl, divert your attention from this.’ But I pressed, ‘O Prince of the Believers, tell me about it.’ He said, ‘It is a creature that eats food, walks in markets, and marries women.’ I asked, ‘Who is this creature?’ He replied, ‘It is the Lord of the earth, with whom the earth is inhabited.’ I said, ‘Who is this?’ He replied, ‘He is the siddiq (truthful) of this Ummah, its Faruq (the one who distinguishes between truth and falsehood), its Lord, and its companion.’ I pressed further, ‘Who is this?’ He said, ‘He is the one about whom God says: “And a witness from him will follow him” [11:17], and the one who possesses the knowledge of the book [13:43], and the one who brought the truth [39:33], and we have believed in him, while everyone else is disbelievers, except for me and him.’ I said, ‘O Prince of the Believers, tell me his name.’ He replied, ‘I have already told you, O Abu al-Tufayl. By God, if I were to speak to the majority of my Shi‘a who fight by my side, acknowledging my authority and calling me the Commander of the Believers, and if I were to tell them some of the truth I know from the book revealed by Gabriel to Muhammad (peace be upon him), they would disperse from me, and only a small group of the righteous, such as yourself, would remain with me.’ I was struck with fear and said, ‘O Prince of the Believers, will those of us who are like him separate from you or remain steadfast?’ He answered, ‘No, you will remain steadfast.’ Then he turned to me and said, ‘Our matter is difficult and challenging, and only three understand it and draw near to it: a close angel, a sent prophet, or a chosen believing servant whose heart has been tested by God for faith. O Abu al-Tufayl, when the Messenger of God (peace be upon him) passed away, the people turned astray and ignorant, except for those whom God protected with us, the Ahl al-Bayt.’” [al-Hasan ibn Sulayman al-Hilli, Mukhtasar Basā’ir al-Darajāt, p. 40.]
We must also note that “faith” is a kind of knowledge that is deeply connected to the heart. This is why faith is superior to mere obedience and action.
Access to Beneficiaries
Those on the path of guidance can be transformed into second-degree beneficiaries, as they elevate in their knowledge. They can also join and accompany the second-degree beneficiaries, but this is not as easy as it seems. One must be a finalist of the guided ones to endure the presence of such individuals. Reaching the level of companionship with the second-degree beneficiaries is exceedingly difficult, and even more so, it is impossible for anyone to accompany the first-degree beneficiaries, whose level surpasses the ability of second-degree beneficiaries.
The Killing of Will
To accompany the second-degree beneficiaries, one must be so soft and smooth in spirit that they embody the verse:
“…But no, by your Lord, they will not believe until they make you, [O Muhammad], judge concerning that over which they dispute, and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” [4:65]
A person who does not feel discomfort in their own soul regarding the ruling of the one in authority is one who has killed their own will. This verse continues:
“And if We had decreed upon them, ‘Kill yourselves’ or ‘Leave your homes,’ they would not have done it, except for a few of them. And if they had done what they were instructed, it would have been better for them and a better position for them.” [4:66]
This noble verse is very important in the discussions of guardianship (wilāya). The issue at hand is the killing of one’s own “will” and “choice”: “Kill yourselves” refers to the will. The path that a guardian or an An‘amī (a beneficiary) lays before the people of guidance must be walked with their own will, with submission and acceptance, and without any sense of coercion or discomfort. The willful nature of this “killing” is evidenced by the phrase “Leave your homes,” highlighting that it must be done willingly, not out of compulsion. What is essential is that the path of the beneficiaries be walked with willingness, for those who are forced into it will not be counted as truly walking this path.
And from the book of Sulaim ibn Qays al-Hilali, may God have mercy upon him, which was narrated by Aban ibn Abi Ayyash, who read it entirely to our master Ali ibn al-Husayn (upon whom be peace), in the presence of a group of distinguished companions, including Abu al-Tufayl. He affirmed it before him, and Zayn al-Abidin (upon whom be peace) confirmed the authenticity of these hadiths, saying, “These are our true narrations.” Aban said: “I met Abu al-Tufayl later in his house, and he narrated to me about the return (raj‘a) from people of Badr, including Salman, Miqdad, and Ubayy ibn Ka‘b. Abu al-Tufayl said, ‘I presented what I heard from them to Ali ibn Abi Talib (upon whom be peace) in Kufa, and he said, “This is specific knowledge, and it is essential for the Ummah to be aware of it.” He then confirmed everything they told me, reading it to me multiple times with an in-depth interpretation. As a result, I became more certain of the return (raj‘a) than I am of the Day of Judgment.” One of the things I said to him was, ‘O Prince of the Believers, tell me about the Prophet’s (peace be upon him) pool—is it in this world or the Hereafter?’ He replied, ‘It is in this world.’ I asked, ‘Who will guard it?’ He said, ‘I will personally handle it, and my allies will drink from it, while my enemies will be turned away from it.’ I then asked, ‘O Prince of the Believers, what about the verse of God Most High: “And when the word is decreed upon them, We will bring forth for them a beast of the earth that will speak to them, for mankind were not certain of Our signs” [27:82]—what is the beast?’ He said, ‘O Abu al-Tufayl, divert your attention from this.’ But I pressed, ‘O Prince of the Believers, tell me about it.’ He said, ‘It is a creature that eats food, walks in markets, and marries women.’ I asked, ‘Who is this creature?’ He replied, ‘It is the Lord of the earth, with whom the earth is inhabited.’ I said, ‘Who is this?’ He replied, ‘He is the siddiq (truthful) of this Ummah, its Faruq (the one who distinguishes between truth and falsehood), its Lord, and its companion.’ I pressed further, ‘Who is this?’ He said, ‘He is the one about whom God says: “And a witness from him will follow him” [11:17], and the one who possesses the knowledge of the book [13:43], and the one who brought the truth [39:33], and we have believed in him, while everyone else is disbelievers, except for me and him.’ I said, ‘O Prince of the Believers, tell me his name.’ He replied, ‘I have already told you, O Abu al-Tufayl. By God, if I were to speak to the majority of my Shi‘a who fight by my side, acknowledging my authority and calling me the Commander of the Believers, and if I were to tell them some of the truth I know from the book revealed by Gabriel to Muhammad (peace be upon him), they would disperse from me, and only a small group of the righteous, such as yourself, would remain with me.’ I was struck with fear and said, ‘O Prince of the Believers, will those of us who are like him separate from you or remain steadfast?’ He answered, ‘No, you will remain steadfast.’ Then he turned to me and said, ‘Our matter is difficult and challenging, and only three understand it and draw near to it: a close angel, a sent prophet, or a chosen believing servant whose heart has been tested by God for faith. O Abu al-Tufayl, when the Messenger of God (peace be upon him) passed away, the people turned astray and ignorant, except for those whom God protected with us, the Ahl al-Bayt.’” [al-Hasan ibn Sulayman al-Hilli, Mukhtasar Basā’ir al-Darajāt, p. 40.]
We must also note that “faith” is a kind of knowledge that is deeply connected to the heart. This is why faith is superior to mere obedience and action.
Access to Beneficiaries
Those on the path of guidance can be transformed into second-degree beneficiaries, as they elevate in their knowledge. They can also join and accompany the second-degree beneficiaries, but this is not as easy as it seems. One must be a finalist of the guided ones to endure the presence of such individuals. Reaching the level of companionship with the second-degree beneficiaries is exceedingly difficult, and even more so, it is impossible for anyone to accompany the first-degree beneficiaries, whose level surpasses the ability of second-degree beneficiaries.
The Killing of Will
To accompany the second-degree beneficiaries, one must be so soft and smooth in spirit that they embody the verse:
“…But no, by your Lord, they will not believe until they make you, [O Muhammad], judge concerning that over which they dispute, and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” [4:65]
A person who does not feel discomfort in their own soul regarding the ruling of the one in authority is one who has killed their own will. This verse continues:
“And if We had decreed upon them, ‘Kill yourselves’ or ‘Leave your homes,’ they would not have done it, except for a few of them. And if they had done what they were instructed, it would have been better for them and a better position for them.” [4:66]
This noble verse is very important in the discussions of guardianship (wilāya). The issue at hand is the killing of one’s own “will” and “choice”: “Kill yourselves” refers to the will. The path that a guardian or an An‘amī (a beneficiary) lays before the people of guidance must be walked with their own will, with submission and acceptance, and without any sense of coercion or discomfort. The willful nature of this “killing” is evidenced by the phrase “Leave your homes,” highlighting that it must be done willingly, not out of compulsion. What is essential is that the path of the beneficiaries be walked with willingness, for those who are forced into it will not be counted as truly walking this path.
It should be noted that in the blossoming of the light of the Ahl al-Bayt (AS): for instance, the divine prophets were created from the light of the final station, and the followers of those prophets, as well as their specific representatives, exist within their own luminous realm. The followers of each prophet are, in essence, a reflection of that particular prophet, and the prophets themselves open up and unfold, bringing their followers to manifestation. This is why there is a correspondence between the prophets and their followers. The position of each can be understood through the other, and both the prophets and their followers can be recognized through each other, much in the same way that, during the period of occultation, the people of a city can be recognized by the nature of their scholars’ perspectives and actions.
The Deficiency of the Theory of Jari and Tabaqqul
Some interpretive narrations, which present the virtues of the Ahl al-Bayt (AS) as the full embodiment of the general concepts in certain verses, have been referred to by the late Allama Tabatabai as “jari wa tabaqqul” (the process of applying and exemplifying). This means that such narrations are seen as citing one instance or example for a verse that has a general meaning, with the claim being that this is an application of the verse. However, we have said that the Fourteen Infallibles (AS) are not merely one example of these verses, but rather they are the entire embodiment of these verses. Therefore, it is impossible to introduce another example in parallel with them.
The evidence cited by Allama Tabatabai for his view is the universality of the law and the general guidance of the Quran. He argues that the occasion of revelation or the mention of a particular event or subject does not restrict the rule to that specific instance, nor does it limit the application of the verse to that one example. According to him, the narrations of jari and tabaqqul move away from the true aim of interpretation, which is to present the general meanings of the verses without considering specific instances. These narrations, in his view, should not be understood as narrowing or restricting the verse exclusively to the Ahl al-Bayt (AS). Rather, they reflect the personal preferences of the infallibles (AS) who associate virtues with themselves and associate evils with their enemies. Otherwise, virtues are not exclusive to them, nor are evils restricted solely to their enemies.
While it is indeed correct that the occasion of revelation does not limit the application of the verse, this rule applies where the statement has not presented the entire subject, but only one example of the general case. Additionally, all of creation and its phenomena, which are the manifestations of the Lord, exist from the beginning to the end and are examples of divine manifestation. The Quran, as the universal book of guidance, is not exclusive to any particular individual or family, as its words are intended to point towards the soul of meaning.
We agree with Allama Tabatabai in all of these points, but what differentiates our stance is that the Fourteen Infallibles (AS) are not merely one of the many examples of these verses. Rather, they are the universal embodiment of these verses, and other specific phenomena are the extensions and manifestations of them. In this case, all of the Quranic verses either refer to the Infallibles (AS), and such narrations cannot be considered examples or applications, or they refer to the enemies and adversaries of the Ahl al-Bayt (AS), in which case the narrations of this group are indeed examples and applications.
In any case, the Quran has a general message; it expresses a general concept, and all of creation is a manifestation of that concept. However, the Ahl al-Bayt (AS) are the full embodiment of this general concept, while other phenomena are specific examples. It is misleading to treat the Fourteen Infallibles (AS) as equivalent to other specific examples because they are an infinite ocean, and all other phenomena are limited vessels from which they draw. All of Islam exists in their luminous speech and their station of light, not in these limited vessels. Without this infinite ocean, the vessels have no content. Otherwise, disputes over beliefs would be merely family squabbles with no result, whereas such disputes actually lead to leaving the family itself.
Unfortunately, this erroneous interpretation, which is found in the “Al-Mizan” commentary, is also affirmed in the “Tafseer of Tasneem.”
The Interpretation of Tasneem
On the one hand, the commentary of “Tasneem” considers the verse 169 of Surah An-Nisa and categorizes the recipients of blessings into four groups. On the other hand, it also looks at narrations that apply the recipients of blessings to the Ahl al-Bayt (AS). In order to avoid any apparent contradiction or inconsistency between these narrations and the noble verse, the theory of “jari wa tabaqqul” is considered the best way to create harmony, and according to this theory, the concept of “those whom You have blessed” is a general meaning that has specific, identical examples. The commentary states:
“– Imam Sadiq (AS) said: ‘The words of Allah, the Exalted, in praise (Sirat al-ladhina an’amta ‘alayhim): This refers to Muhammad and his progeny, peace be upon them.'” [Bihar al-Anwar, vol. 10, p. 61.]
This refers to a narration in which the “jari wa tabaqqul” principle is applied, not a conceptual interpretation of the verse. Moreover, the Ahl al-Bayt (AS) follow the same path as the previous prophets; that is, the Noble Messenger (PBUH) and, by extension, the Ahl al-Bayt (AS) followed the same path to which God guided the past prophets, rather than following those past prophets themselves, as can be inferred from verse 90 of Surah Al-An’am.
Thus, applying the term “blessed” to the Ahl al-Bayt (AS) in these narrations is a matter of “jari” and is not an interpretation of the verse that leads to exclusivity. [Tafseer of Tasneem, vol. 1, p. 547.]
We have said that “those whom You have blessed” is a general concept in relation to a universal example, which is the full embodiment, and other phenomena are specific examples or manifestations of that universal concept. The universal example, the embodiment of which is the Ahl al-Bayt (AS), is the source of all phenomena, and creation begins from their light and ends with them. The Infallibles (AS) are both the beginning and the end, the first and the last, the ultimate cause and the efficient cause. Anyone who considers the Ahl al-Bayt (AS) as a specific example for the general concepts of the Quran has excluded many interpretive narrations from their interpretation and cannot truly claim to interpret them. Such an individual has lost touch with the very essence of creation and has neglected the primary truth, which is that the general concepts in the Quran concerning goodness and virtues have only one full and complete embodiment, and that is the Ahl al-Bayt (AS). All of these narrations must be interpreted to clarify the discussion of the foundation of creation and the study of the truths of existence.
Much of what is found in the books of exegesis consists of narratives that lack external verification and have no real substance. This is because the exegetes have not paid attention to the actual instances (māṣadāq) and have become absorbed in their own mental constructs—mentalities that do not have a future-oriented characteristic and concepts that do not point to any external instance or reality. Knowledge, however, is inherently connected to a specific external reality, and religious knowledge is about the recognition of that reality. The main purpose of knowledge is to reach its instance, even if that happens through a conceptual mirror. However, Tafseer al-Meezan (The Exegesis of the Scale), in contrast, reduces this essential point, which is found in the narrations, to the personal taste and inclination of the Ahl al-Bayt (the Prophet’s family). It thus classifies it as merely an instance of application or interpretation that does not pertain to the science of exegesis. This is why he says:
“Know that the term ‘Jari’ (application) [frequently used in this book] is an expression taken from the words of the Imams of Ahl al-Bayt. They apply the verses of the Qur’an to whatever they see fit, even if it goes beyond the occasion of revelation, provided it aligns with the general principles. For the Qur’an was revealed as guidance for the worlds, guiding them to what they must believe, their moral duties, and the necessary deeds. The theoretical knowledge it imparts is not confined to any specific circumstance or time. Likewise, the virtues or vices, the legal rulings, and commandments mentioned in the Qur’an are not restricted to specific individuals, nor to any one age, as the legislation is universal.”
The narrations in which the verses of the Qur’an are applied to them (the Imams) or to their enemies—referred to as jari narrations—are numerous in different chapters and may number in the hundreds. After this general observation, we shall refrain from citing most of them in the discussions of the traditions, as they fall outside the scope of this work, unless relevant to the particular topic being addressed. Please take note.”
(Tafseer al-Meezan, vol. 1, p. 41-42)
We have previously mentioned that knowledge must reveal the instance, and the narrations which the late Allama Tabatabai refers to as Jari and Tafseer point to the external instance and the main purpose for which the verse was revealed. Yet, the prevailing trend of conceptualism in academic circles has led these narrations—which are an essential source of knowledge for interpreting verses—to be considered as mere personal inclinations, rather than expressions of the actual creation and essence of truth. The true meaning of the verse lies not in its abstract conceptualisation, but in the actual instance that it signifies. These narrations do not represent personal inclinations or the specific context of revelation; rather, they reveal the true meaning of the verses, connecting them to the reality of existence, without confining the audience to a world of mere concepts.
Critique of the Sirat (Path) Interpretation in Al-Meezan
We have already discussed that the term Sirat (path) in a general sense includes diversity and can be classified into four types: the path of those who have received divine grace, the path of the guided, the path of those who have incurred God’s anger, and the path of the misguided. Each of these paths is distinct from the others and may vary in its breadth, narrowness, precision, or imprecision. Here, we present the viewpoint of the late Allama Tabatabai to clarify this discussion, providing a better understanding of his interpretation. In explaining the verse ‘Sirat al-Mustaqim’ (the Straight Path), he says:
“Although God repeatedly mentions the terms ‘path’ and ‘way’ in His words, He does not attribute to Himself more than one straight path, whereas He speaks of many ways. For example, He says in Surah Al-Ankabut (29:69): ‘And those who strive in Our cause, We will guide them to Our ways.’ Likewise, He does not attribute the straight path to anyone among His creatures except for the verse ‘Sirat al-Ladhina An’amta ‘alayhim’ (the path of those whom You have favoured). But He attributes the ‘ways’ to others, as in Surah Yusuf (12:108), ‘Say: This is my way…’ and Surah Luqman (31:15), ‘The path of those who turn to Me in repentance.’ This demonstrates that the term ‘way’ differs from the ‘straight path,’ as the ways may vary and multiply according to the different worshippers walking the path, whereas the straight path is singular. As indicated in Surah Al-Ma’idah (5:15-16), the ways of peace are numerous, but the straight path is one.”
This interpretation suggests that Sirat al-Mustaqim is singular and does not admit diversity, in contrast to the ‘ways’ which are varied and can include multiple routes. Allama Tabatabai makes no distinction between those who have received divine grace and the guided, treating them as one, and yet the path of the faithful, when considered broadly, does not necessarily guarantee security. Security exists only for those who possess certainty and firm assurance, without doubts or misgivings. Hence, it is important to note that those on the path of the faithful may not always share this quality.
He treats the various categories (graced, faithful, and misguided) as if they are all following the same singular path, but in reality, these paths are distinct in their nature and outcomes. The concept of ‘safety’ associated with the straight path implies the absence of doubt or confusion, which is an attribute of the path followed by those who are graced, not of the general path of the guided.
In his commentary, Allama Tabatabai refers to the verse in Surah Al-An’am (6:82), ‘Those who have believed and not mixed their belief with wrongdoing, they are the ones who will have security, and they are the ones who are guided.’ He explains that the straight path is marked by an absence of both polytheism and wrongdoing, whether in the heart, mind, or actions. This represents the true nature of monotheism, both in theory and practice.
