Jump to content

Draft:Verse 6 of Sura al-Hamd

Add links
From wikishia
Verse 6 of Sura al-Hamd
Verse 6 of Sura al-Hamd in Mu'alla script
Verse 6 of Sura al-Hamd in Mu'alla script
Verse's Information
Suraal-Hamd (Qur'an 1)
Verse6
Juz'1
Content Information
Cause of
Revelation		 
Place of
Revelation		Mecca and Medina
TopicTheological
AboutGuidance to the Straight Path
Related VersesVerse 7 of Sura al-Hamd


Qur'an 1:6 articulates humanity's plea to God for the blessing of guidance upon the Straight Path. Commentators have proposed various interpretations of the "Straight Path," identifying it variously as the Book of God, the religion of Islam, the Prophet (s), the Imams (a), or the creed of monotheism. Exegetes maintain that the Straight Path comprises distinct ranks and degrees, such that individuals differ in their capacity to traverse it. It is further asserted that followers of this path possess superiority over other human beings.

The term Ihdina (Guide us) in this verse has been interpreted to signify steadfastness on the path of truth, the attainment of reward and good recompense (Paradise), and a supplication for the continuity of guidance in the future. Moreover, guidance to the Straight Path implies not merely intellectual awareness, but knowledge accompanied by action.

Commentators argue that because the potential for error always exists for the believer, and because traversing the stages of perfection is impossible without divine assistance, one must petition God for guidance to the Straight Path in every prayer.

Traversing the Straight Path

The sixth verse of Sura al-Hamd is regarded as the primary petition of the human being to God. Following the expression of submission to the Lord, the attainment of the station of servitude, and the seeking of assistance from His Pure Essence, the believer seeks the blessing of guidance upon the Straight Path.[1]

The supplication for guidance to the Straight Path is considered a cardinal request, one from which even the most exalted creatures are not exempt.[2] According to Tafsīr-i Rāhnamā, if the verse is read in conjunction with "Iyyaka nasta'in" (You alone do we worship, and You alone do we ask for help), it demonstrates that without divine aid, humanity is incapable of locating the Straight Path. Conversely, if related to al-Hamdu li-llahi Rabbi l-'alamin,[3] it signifies that after recognizing God, the human goal is to wayfare upon the Straight Path.[4] Tafsīr-i Nemūneh notes that since a believer may deviate from the Straight Path at any moment, they must constantly implore God to preserve them on this path and guide them to higher stations.[5] In Man la yahduruhu al-faqih, al-Shaykh al-Saduq cites a narration from Imam al-Rida (a) regarding verse 6, in which the Imam interprets "Ihdina al-Sirat al-Mustaqim" as a request for guidance toward God's religion, adherence to the Rope of Allah, and the pursuit of ever-increasing gnosis of the Lord.[6]

Meaning of Guidance

In Majma' al-Bayan, al-Shaykh al-Tabrisi outlines three meanings for Ihdina: steadfastness in religion,[7] the attainment of reward and good recompense,[8] and the continuation of guidance in the future.[9] Muhammad Jawad Mughniyya, in al-Tafsir al-Kashif, defines guidance as awareness accompanied by action, counting it as the supreme blessing.[10] 'Allama Tabataba'i views guidance as a divine act granted to servants through intermediary means.[11]

What is the Straight Path?

Commentators have advanced several perspectives regarding the nature of the Straight Path in verse 6 of Sura al-Hamd:

According to al-Tabrisi, some commentators—citing traditions from the Prophet (s), Imam Ali (a), and Ibn Mas'ud—identify the Straight Path as the Book of God. He also narrates from Jabir b. Abd Allah and Ibn 'Abbas that the Straight Path is the religion of Islam. Furthermore, in Shi'a traditions, the term "Path" (Sirat) is often applied to the Prophet (s) and the Imams (a). Al-Tabrisi concludes that the Straight Path carries a general meaning, of which all these interpretations are specific instances.[12]

'Allama Tabataba'i posits that all beings in the universe traverse paths toward God, which vary in proximity. These paths, with their respective perfections or deficiencies, are branches of the Straight Path. However, the Straight Path itself is distinguished by its ability to guide humanity toward God unconditionally and without qualification.[13]

Naser Makarem Shirazi defines the Straight Path as the creed of monotheism and adherence to God's commands (in both belief and action), asserting that the Straight Path is singular and that all divine religions have summoned humanity to this one path.[14] Additionally, in light of the preceding verses of Sura al-Hamd, he identifies faith in God and His attributes as the essence of the Straight Path.[15]

In certain traditions, the Straight Path is identified with specific figures or concepts. One narration equates it with the path of the Prophets (a),[16] another attributes it to Imam Ali (a),[17] and yet another interprets it as the way and gnosis of the Imam.[18]

Difference in the Ranks of the Straight Path

Scholars maintain that the Straight Path comprises various levels and degrees; thus, one must pray for guidance to its higher tiers.[19] 'Allama Tabataba'i holds that the Straight Path is superior to all other paths, and those who traverse it possess superiority over others. In his view, God has assumed direct charge of the affairs of the companions of the Straight Path and has entrusted the guidance of the people to them.[20]

Why the Constant Supplication for Guidance to the Straight Path?

In various exegeses of verse 6, the question arises: why do believers, despite already possessing faith, constantly petition God for guidance?[21] Two primary responses are offered. First, because humans are perpetually prone to error, they must constantly submit themselves to God to remain steadfast on the correct path. Second, guidance is an evolutionary process; one must proceed gradually and requires continuous divine assistance to do so. Even regarding the Prophet (s) and the Imams (a), because absolute perfection belongs solely to God and all other beings are in a state of becoming, they too petitioned God to attain higher stations of perfection.[22] 'Allama Tabataba'i further notes that because the Straight Path consists of various ranks, the request for guidance signifies a search for a more elevated path and a more complete faith.[23]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 1, p. 45.
  2. ↑ Ṣādiqī Tehrānī, al-Furqān, 1406 AH, vol. 1, p. 117; Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, 1386 Sh, vol. 1, p. 36.
  3. ↑ Sura al-Hamd, Verse 2.
  4. ↑ Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, 1386 Sh, vol. 1, pp. 36-37.
  5. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 1, p. 45.
  6. ↑ Ṣadūq, Man lā yaḥḍuruhu al-faqīh, 1413 AH, vol. 1, p. 310.
  7. ↑ Sura Muhammad, Verse 17.
  8. ↑ Sura Yunus, Verse 9.
  9. ↑ Ṭabrisī, Majma' al-Bayān, 1408 AH, vol. 1, p. 104.
  10. ↑ Mughniyya, al-Kāshif, 1424 AH, vol. 1, p. 35.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 34.
  12. ↑ Ṭabrisī, Majma' al-Bayān, 1408 AH, vol. 1, p. 104.
  13. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, pp. 28-33.
  14. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 1, pp. 48-51.
  15. ↑ Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, 1386 Sh, vol. 1, pp. 36-37.
  16. ↑ 'Ayyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 22.
  17. ↑ Baḥrānī, al-Burhān, 1374 Sh, vol. 1, p. 114.
  18. ↑ Ḥuwayzī, Nūr al-Thaqalayn, 1415 AH, vol. 1, p. 21.
  19. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 1, p. 46; Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, 1386 Sh, vol. 1, pp. 36-37.
  20. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 34.
  21. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 35; Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 1, p. 46.
  22. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1374 Sh, vol. 1, pp. 46-47.
  23. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 1, p. 35.

References

  • The Holy Qur'an
  • Baḥrānī, Hāshim b. Sulaymān, al-Burhān fī Tafsīr al-Qurʾān, Qom, Muʾassisat al-Biʿtha, Department of Islamic Studies, 1415 AH.
  • Ḥuwayzī, ʿAbd ʿAlī b. Jumʿa, Tafsīr Nūr al-Thaqalayn, corrected by Sayyid Hashim Rasuli Mahallati, Qom, Isma'iliyan, 1415 AH.
  • Ṣādiqī Tehrānī, Muḥammad, al-Furqān fī Tafsīr al-Qurʾān bi-l-Qurʾān wa-l-Sunna, Qom, Islamic Culture Publication, 1406 AH.
  • Ṣadūq, Muḥammad b. ʿAlī, Man lā yaḥḍuruhu al-faqīh, corrected by Ali Akbar Ghaffari, Qom, Islamic Publications, 1413 AH.
  • Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān, Beirut, Muʾassisat al-Aʿlamī lil-Maṭbūʿāt, 1390 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan, Majma' al-Bayān fī Tafsīr al-Qurʾān, Beirut, Dār al-Maʿrifa, 1408 AH.
  • ʿAyyāshī, Muḥammad b. Masʿūd, Tafsīr al-ʿAyyāshī, corrected by Sayyid Hashim Rasuli Mahallati, Tehran, al-Maṭbaʿa al-ʿIlmiyya, 1380 AH.
  • Mughniyya, Muḥammad Jawād, al-Kāshif fī Tafsīr al-Qurʾān, Tehran, Dār al-Kitāb al-Islāmī, 1424 AH.
  • Hāshimī Rafsanjānī, ʿAlī Akbar, Tafsīr-i Rāhnamā, Qom, Būstān-i Kitāb, 1386 Sh.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i Nemūneh, Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:Verse_6_of_Sura_al-Hamd&oldid=205196"