" the path of those upon whom thou hast bestowed thy bounties, not (the path) of those inflicted with thy wrath, nor (of those) gone astray."
commentary :
two paths of
deviation
this verse is, indeed, a clear
illustration of the ` straight path '
which was dealt with in the previous verse. it says that the person asks
allah to guide him onto the path of those on whom he has blessed
with many kinds of bounties; (such as the blessings of guidance, success,
the leadership of people of truth, knowledge, good actions, holy wars
and martyrdom);not those who deserved his wrath because of their
wrong doings, nor those who neglected the right path and went astray.
" the path of those upon whom thou hast bestowed thy
bounties,
not (the path) of those inflicted with thy wrath,
nor (of those) gone astray."
in fact, we are not familiar with the
method of guidance, so the
lord's command, in this verse, is that we ask for the path of the
prophets, good doers and all of those to whom allah has extended his
bounties, blessings and favours.
it also warns us that there are two deviated paths in front of us:
the path of those inflicted with his wrath, and the path of those gone
astray.
explanation :
1- who are ` those
upon whom allah has bestowed his bounties ' ?
sura an-nisa, no. 4, verse
69 has introduced these people,
thus: " all
who obey allah and the apostle are in the company of those on
whom is the grace of allah,ö of the prophets (who teach), the sincere
(lovers of truth), the witnesses (who testify), and the righteous (who do
good): ah ! what a beautiful fellowship ! ".
as it demonstrates, this verse introduces the people on whom the
bounties and mercy of allah are bestowed. they are four groups: the
prophets, the sincere, the witnesses, and the righteous.
these four states may refer to an idea that: for the attainment of
a sound, progressive and faithful society, prophets and divine leaders
should form the foundation.
after the prophets are the sincere truthful missionaries and
preachers whose words attest to their actions by which they are able to
extend the prophets' missions throughout their societies.
following this period of the formation of these structural states,
naturally, some evil-minded individuals, who serve as barriers on the
path of truth, may appear in the way. there should be some others to
stand against them. in this struggle a few of these defenders of truth
may be gifted with martyrdom, whose blood would then water the tree
of ` theism '.
the fruit of these struggles and devotions is yielded as `the
righteous' with whom the society can be pure, efficient, and abounding
with spirituality.
therefore, in the holy sura al-fatihah (the opening), we are
encouraged to repeatedly ask allah, during the day and night, that we
be led on the path of these previously mentioned four groups, and,
obviously at each time, we must emphasize with sincere effort and
endeavour, on one of these four states more than the others in order to
perform our duty and mission well.
2- who are the
last two groups in this verse ?
the separation of these two groups
from each other indicates that
each group has some defining characteristics.
to make distinction between these two groups, there
are three
commentaries:
a) from the application of these two words in the
qur'an, it is so
understood that /maqdubi `alayhim/ `those inflicted with his wrath' are in
a worse condition than /dallin/ `those gone astray'. in other words, `those
gone astray' are the ordinary misguided and /maqdubi `alayhim/ `those
inflicted with his wrath' are the misguided who are obstinate or
hypocritical. and, for these two very reasons, the curse and wrath of
allah have been cited towards them in frequent occurrences in the
qur'an. the followings are some instances :
"... but such
as open their breast to unbelief,ö on them is wrath from
allah, ...", (sura an-nahl, no. 16, verse 106).
" and that he may punish the hypocrites, men and women, and
polytheists, men and women, who imagine an evil opinion of allah. on
them is a round of evil; the wrath of allah is on them. he has cursed
them and got hell ready for them: and evil is it for a destination ",
(sura
al-fath, no. 48, verse 6).
however, this group, ie. ` those inflicted with his wrath ' were
those who, besides their unbelief, pursued the path of obstinacy and
enmity against allah, and whenever they could, they even injured the
divine leaders and prophets (p.b.u.th.). as sura 'al-i-`imran, no.
3, verse 112 says:
"...they draw on themselves wrath from allah, and
pitched over them is (the tent of) destitution. this because they rejected
the
signs of allah, and slew the prophets in defiance of right; this because they
rebelled and transgressed beyond bounds ".
b) some of the commentators believe that /dallin/
`those gone
astray' refers to the misguided of the christians; and /maqdubi `alayhim/
`those inflicted with his wrath' refers to the misguided of the jews.
this idea was formed because of the particular responses that
these two groups showed in reply to the invitation to islam. for, as the
qur'an has clearly pointed out in different verses, the misguided jews
used to show a special grudge and enmity against the invitation of
islam, though, at the beginning, their scholars and learned men were
the bearers of the glad tidings of islam. very soon, though, under the
effect of deviation of thought, belief and notion, and, also, because
their financial gains were being endangered, they became the most
obstinate enemies of islam and they did whatever evil they could
against the progression of islam and muslims. (even today, zionism
and zionists hold the same position regarding the manner in which they
treat islam and muslims.)
therefore, to render these people as ` those inflicted with his
wrath ' seems very correct.
but, the misguided of the christians, who upon encountering
with islam were not so grudging, but were misled because of their
misperception of the divine religion and therefore refusing the truth,
were rendered into / dallin / ` those gone astray '. they believed in the
father, the son, and the holy ghost instead of clinging to true
monotheism, the worship of allah. this is, in itself, one of the
greatest examples of `astray' and `aberration'.
in the islamic traditions, too, / maqdubi `alayhim / ` those inflicted
with his wrath ' are interpreted as the jews, and / dallin / ` those gone
astray ' as the misguided of the christians. the foundation of this
interpretation is the same as was mentioned in the above.
c) it is also probable that /dallin/ `those gone
astray' refers to
those who are misguided but do not insist on making others go astray,
while / maqdubi `alayhim / ` those inflicted with his wrath ' refer to
those who both `go astray' and ` lead others astray '. they try
vigorously to change others to become like themselves.
the references to this meaning are the verses that introduce the
persons who obstruct the way of guidance of others and are mentioned
in the holy qur'an as `those who would hinder (men) from the path of
allah'. sura ash-shura, no. 42, verse 16 says: " but those who
dispute concerning allah after he has been accepted,ö futile is their
dispute
in the sight of their lord: on them is wrath,and for them will be penalty
terrible".
other traditions have also been cited concerning the matter,
including a narration from amir-ul-mu'mineen ali (a.s.). it says:
"everyone who
has disbelieved in allah, on him is wrath, and he is astray
from his path". 1
in ` ma`ani ', a book of traditions, it is narrated from the prophet
(p.b.u.h.) who said: " shi`ah (the followers) of ali (a.s.) are those on whom
allah has bestowed the bounty of ` wilayat ', love of ali-ibn-abitalib
(a.s.);
his wrath is not on them, and they are not on the wrong path". 2
supplication :
:
o' lord! count us not among `those inflicted
with your
wrath' and `those gone astray', but consider us among true
believers, the followers of the school of ahlul-bait (a.s).
o' lord! guide us on the straight path in our every
circumstance and in all our affairs!
o' lord! we thank you for this divine blessing and say :
"praise belongs to allah (alone) who set us among those
holding steadfast to the love of ali-ibn-abitalib and the
other immaculate imams (a.s.)."