إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ .5
اهدِنَــــا الصِّرَاطَ المُستَقِيمَ .6
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ .7
5. We worship You and ask You for help.
6. Lead us on the straight path –
7. The way of those whom You have favored, not of those under wrath, nor of those who have gone astray.
We said that the Fatiha is internally divided into two parts: the first three verses after the bismillah , which speak of Tawhid , that is, of the Creator, and the following three verses, which speak of the slaves. Externally, this is also manifested in the change of the speaker’s face. In the first half of the surah, the speech is as an appeal to someone who is absent – “He”. ” Praise be to Allah, the Lord of the worlds …” And when we reach the second half of the surah, the address begins in the first person plural, that is, in the person of “we”: ” We worship You and ask You for help …”
“We worship You and ask You for help .” The word iyyaqa is used in the sense of limitation, that is, “only You,” “specifically You.” In Russian translation, this can be conveyed by putting the word “You” at the beginning of the sentence, since, according to the rules of the Russian language, a simple sentence begins with a word that is highlighted in its semantic meaning. If we say “we worship You,” then the word “You” will not have the meaning of exclusivity. We worship You – and, perhaps, we worship someone else. But if we say: “We worship You,” then it means “we worship You, and no one else.”
” We worship You ” ( iyaka naAbadu ). The word naAbudu comes from the verb Abada – “to worship.” Hence Abd – “slave”, and ibadat – “worship”.
What is Abd or Ubudiya – slavery to Allah? Ubudiya , that is, the position of a slave (to be a slave, to be Abd ) is dissolution in service to the master. This is the meaning of Ubudiya . A slave in the position of Ubudiya is one who has completely subordinated his will to the will of the master. And the Master in this case is the Creator, the Most High Allah. The true Abd is the one who understood that he has no independence, self-sufficiency, strength and will, except for what was given to him by the Master, that is, the Creator.
Hadith from Imam Sadiq (A) says that the word Abd has three letters. Ein is the knowledge of Allah ( ilmu llah ), ba is the difference between Allah and creation ( baunu Allah ) and dal is the closeness of Allah to all creations ( dunuwu). (Llah ).
What does this mean? It means that the knowledge of Abd (slave) presupposes that he separates himself from the creations and approaches the Creator. And the more he separates himself from the creations and throws off their hijabs (veils), the more he turns to the One Creator. And the complete ubudiyya (status of a slave) consists in not seeing himself next to the Greatness and Glory of Allah. And since His greatness, glory, beauty and all the best and most beautiful qualities and names – all this is embodied in His first Word, His first Light, His Hamd , His highest sign and proof, that is, in the reality of Muhammad and the family of Muhammad (S) – to that extent ubudiyya means nothing other than drawing closer to Allah THROUGH them. Through this greatest medium: “And seek a means to Him” (5:35).
“We worship You ” – through this Ubudiyya – ” and we ask You for help ” – through them, through this reality. That is: since we worship You through this perfect ibadat , we ask You for isti’Aana , that is, help, madad , support, fayz , mercy. Imam Reza (A) said: “ We worship you .” – striving and drawing closer to Allah and sincerity in deeds for Him, and Not For someone other – ” and we ask you for help ” – a request for added success, worship, continuation of His blessings and His help. (“Faqih”, Vol. 1, p. 219).
Or, to put it another way… Our ibadat , our worship is worthless. We are not capable of worshiping the Creator as He should. And knowing this, He created true worship, true and perfect ibadat , and embodied this ibadat in the reality of His Prophet (S) and the People of his House, Ahl ul -Bayt. Therefore, any of our ibadat acquires its meaning and significance from their ibadat and is fulfilled only through their ibadat .
As we have already mentioned in the previous section, when we were discussing the meaning of the word Hamd , praise: “ There is nothing that does not glorify Him with praise ” (17:44). “Does not glorify Him with praise” – what praise, what hamd ? This very praise. Or, if we translate this verse literally: “ There is nothing that does not glorify Him through praise .” THROUGH praise, through Hamd – that is, THROUGH this hamd , THROUGH this first Word or the greatest Wasila, the Medium through which all these things were created. That Hamd that Allah attributed to Himself, saying at the beginning of the Book: “ Hamd is for Allah ” ( al hamdu li- llah ).
Imam Sadiq (A) says (narrated in “Misbahu sharia”): ” The essence of Ubudiyya (that is, this aspect of slavery or worship, from the word abd – slave) is rububiyya (that is, the aspect of lordship, from the word rabb – Lord). And what is lost in ubudiyya is found in rububiyya .”
What is the meaning of this hadith? Rububiyah is the supreme Cause of everything. After all, everything comes from the action of the Creator, the Lord, the Rabb , from His rububiyah . And ubudiyya (the position of a slave) is a consequence of this Cause. For all creations are His slaves, His abds , created by His action and controlled by Him, dependent, not possessing independence from His will. And therefore Imam Sadiq (A) says here that the essence or essence of ubudiyya is rububiyah . This is understandable. After all, the effect is always produced by the cause. It is the same as if you see a trace of a person’s foot on the ground, then you understand that he left a trace. The trace is a consequence of his action.
That is, rububiyah is expressed at the level of creation as this Light of Allah, which is the manifestation of His action, from which all things are created, and ubudiyya is as a reflection of this light. Rububiyah is the essence of ubudiyya. If abd, the slave, turns inside himself, then he will understand that he is created by the action of Allah and is a manifestation or sign of this action.
And therefore, as Imam Sadiq (A) says here, the essence of abd , his ubudiyya is rububiyya , that is, the action of the Creator. And the Messenger of Allah (S) also says: “Whoever knows himself, knows his Lord”. That is, each of us and every creation in general in its essence is nothing other than an expression or manifestation of Tawhid . And therefore, if you know yourself in your essence, then you know the Tawhid of your Lord.
Each of us, in the language of our essence and our fitrah, says: “We worship You and ask You for help ”. This verse is the language of our fitrah , on which Allah created us. Fitrah , on which all people are born, as the hadith says: “All people are born on fitrah Tawhid , and only their parents then make them Christians or Jews .”
As we said in the last lesson: all things glorify Allah through the Hamd that flows in them as their essence. In your essence or fitrah, you yourself are the words “ la ilaha illa Allah “. As the 18th verse of Surah al-Imran says: “Allah bears witness that there is no god but He “. How does Allah bear witness to this? Through His creations. His witness of His Tawheed for His creations is these creations themselves. And therefore, each of these creations is a word of Tawheed . And therefore, in this verse it says: “You WE worship “, in the plural. Not “You I worship “, but “You we worship”.
An example can be given. The aspect of rububiyah – is a reflection in a mirror, and ubudiyya is the mirror itself, its surface. The cleaner, clearer and straighter this surface is, the better the one standing in front of it will be reflected in the mirror. This is ubudiyya . And at the level of our reality, this aspect of ubudiyya is expressed through the fulfillment of Allah’s commands and the rejection of the forbidden. Because the expression of rububiyyah at the level of taklif — this is the command “pray”, “fast”, “give zakat”, “perform hajj”, which (this command) is the light, matter and essence of creation. And how all creations responded “labbaik ” to the existential appeal “Be” – in accordance with the form of one’s own choice, – So they must give an answer to this is the appeal of the Sharia, in accordance with its own form. And this appeal is always one, and those who hear it set. And the correct answer, that is, the fulfillment of all these commands, is like the smooth and pure form of a mirror.
“…And we ask You for help .” Nasta’in from ista’Ana – “to ask for help”, hence ma’Auna and Aun – help.
shubha (doubt, objection) here that is put forward by opponents of Shiism. The Wahhabis say that it says here: ONLY You do we worship and ONLY You do we ask for help. But you, Shiites, ask for help not only from Allah, but also from Ali (A), Fatima (A), Hussein (A). What is the answer to this?
The answer is that asking for help from Ali (A), Fatimah (A), Hussein (A) is the same as asking for help from Allah. There is no difference. But not in the sense, of course, that Ali (A), Fatimah (A) or Hussein (A) are equal to God, but in the sense that they are the expression of His will for all creation. They are His vicegerent, His Wali, His proof and His face. Allah Himself says this, Surah al-Laqaha, verse 55: “ Your Wali is Allah, His Messenger and Those who believe, establish prayer, and give zakat while bowing down (that is, Imam Ali and Imams from his descendants) » (5: 55).
The word ” wali ” (sacred leader, hence wilayah ) is used here in the singular, and the owners of the wilayah are used in the plural. This verse mentions ONE wilayah and several of its owners. It follows that the wilayah of Allah is the one the same wilayah of the Messenger (S) and the Imams (A). Another way to express it is that for all creation, the wilayah of Allah is manifested through the wilayah of the fourteen Immaculate (A). Submission to them is submission to Allah, disobedience to them is disobedience to Allah, their anger is the anger of Allah, their pleasure is the pleasure of Allah, their will is the will of Allah, and and so on.
If you understand this basic point, you will be able to answer all the shubhat on the issues of Tawheed that the Wahhabis put forward. It is exactly like turning to the Kaaba. The shubha that the Wahhabis put forward here, claiming that the Quran commands us to ask only from Allah, and you, the Shiites, ask from Ali and Hussein (A) is the same as someone saying: Allah commanded us to worship only Him, and you, the Muslims, worship the Kaaba. After all, all Muslims perform namaz and sajdah towards the Kaaba. We turn towards the Kaaba. If you look at the Muslims directly near the Kaaba, for example, during the Hajj, then outwardly it will look as if they are bowing down to this building, which is the Kaaba. In reality, this is, of course, not the case. We prostrate to Allah, but THROUGH the Kaaba, that is, turning our faces towards the qibla .
And in the same way, we perform all our actions THROUGH the highest spiritual qibla , which is Ahl. ul -Bayt – Muhammad and the family of Muhammad (S). We turn to Allah as a whole through Ahl ul -Bayt. ” Only You do we worship and only You do we ask for help ” – through Ahl ul -Bayt. This is how the Almighty Himself established it and explained it in a huge number of verses of His Book. And this example with the Kaaba is all the more true because the Kaaba is nothing other than an external material manifestation or a symbolic expression of the reality of Ahl ul -Bayt. As the hadith says: Kaaba is the manifestation ( mazhar ) of the Throne ( kursi ), the Throne is the manifestation of the Throne ( arsh ), and the Throne is the manifestation of the light of Ahl ul -Bayt, that is, the qiblas of all worlds at the highest level.
Or let us give another example to clarify this topic. Ask these Wahhabis: when you go to the doctor, do you ask him to cure you or not? Yes, you ask him, you tell him: “Cure me.” Or at least you imply this request. After all, the fact that you came to see a doctor means in itself that you ask him to cure you. But what about this verse: ” We ask only You for help “? This means that you have no right to ask a doctor or any other person for anything: sit at home and turn only to Allah: O Allah, cure me! If your car breaks down, then do not go to a mechanic, but ask Allah: O Allah, fix my car! Otherwise, according to the Wahhabi interpretation of this verse, you commit shirk .
But in reality, of course, this is not the case. When you ask a doctor to cure you, you ask him only as an intermediary whom Allah has placed as the cause of your healing. Only Allah heals. That is, THROUGH the doctor, Allah heals you, and if His will is not to heal you, then no doctor will heal you. So, when you ask a doctor to heal you, you are actually asking Allah, and you are turning to the doctor as an intermediary whom Allah has made the external cause of your healing. The will of Allah will be “behind” this doctor, if he heals you. So, there is no shirk here, no contradiction to this verse, and there is no problem. The problem is only in the Wahhabis’ false understanding of the verses of the Book of Allah.
And the same is true when we address the Messenger of Allah (S), Hussein (A) or Ali (A). If Allah made the doctor an intermediary in one particular matter concerning healing, then He made them an absolute Intermediary in everything in general, in all matters that were, are and will be. Both in material matters and in spiritual ones. And He Himself said this, as we have just seen in the verse Wilayat . The Wilayat of Allah is the same Wilayat of the Messenger and the Imams, there is no difference. Wilayat means “guidance”. Everything that Allah guides and orders – they guide and order the same, but not by themselves, but by His command, permission and endowment.
And therefore , when we address them, we actually address Allah, and in this address there is no contradiction to the verse under consideration. And if there were a problem here, then it would turn out that the Quran contradicts itself, because in the 153rd verse of Surah “The Cow” we read: ” And seek refuge in patience and prayer .” Here the same verb ista’ana is used as in Surah “Fatiha.” It turns out that there Allah says: “Seek refuge only in Allah,” and here He says: “Seek refuge in patience and prayer,” but patience and prayer are the creations of Allah, and not Allah Himself. But if we understand what has just been said, we will see that there is no problem here, since patience and prayer are what are behind the action and the fayth of Allah, and therefore resorting to them for help is resorting to Allah for help – the same as in the case of Ahl. ul -Bayt.
” Guide us to the straight path ” ( ihdina) sirata l- mustakim ). Ihdi is the imperative form of the verb hada – “to lead on the straight path”, “to lead on the right path”, “to show the way”. Hence, khuda – “straight path”, “straight guidance”, hidaya – “straight guidance” or “instruction on the straight path”, hadi – “leading on the straight path”. In the Quran, Imam Ali (A) is called hadi : ” Verily, you are only a caller and every nation has a hadi ” (13: 7), that is, a leader. The Messenger of Allah (S) is the caller and the one who conveys from Allah, and Ali and the Imams after him are hadi , leading on the straight path in accordance with what the Messenger of Allah (S) called for and conveyed.
The root word for all these words is also mahdi , which means “guided on the straight path.”
Sirat means “path”. There are other words for “path” in Arabic. They are tarīq and sabil . But the word sīrat is different in that in Arabic it means “clear path”. A path that is clear, understandable. Tarīq is a path or road that can be either clear or unclear. But sīrat is only a clear path, a road on which it is clear where and how to go.
In all the hadiths it has come that the siratu l- mustaqim (straight path) is Vilayat Ali and the Imams from the family of Ali (A).
Imam Sadiq (A) said:
” Guide us to the straight path “: “path” – This is the commander of the believers Ali (A) and knowledge Imam.
(” Tafsir ” Kummi , volume 1, pp. 41).
He also said:
” The Straight Path ” – this is the commander of the believers (A) and his knowledge. And the argument for this — the words of Allah: “ Verily, he is in the mother of the Book with Us. – Ali is the wise ” (43:4), and this — the commander of the believers (A) in the mother of the Book (in the Surah “Fatiha”, which is called “the mother of the Book”) , that is, in the words “ straight path “.
(” Tafsir ” Kummi , volume 1, pp. 42).
Sheikh Saduq reported from Mufazzal ibn Umar:
I asked Imam Sadiq (A) about the path ( sirat ). He said: “This is — the road to His knowledge, and it comes in two ways: the way in the near world and the way in the future world. What as for the path in the near world, then this — The Imam, obedience to whom is obligatory. The one who recognizes him in the near world and will be guided by his example – will pass through another path ( sirat ) in the future world, which is the Bridge over Gehenna. And who does not know it in the near world – his feet will slip from the path ( sirat ) in the next world, and he will fall into the fire Gehenna.
( Maani Akhbar “, S. 32).
Wilayat is Sirat in the near and future world. The one who walks on this Sirat in the near world will pass through the Sirat bridge in the future world.
Also, Saduq reported that the Commander of the Believers, Ali (A) said:
” Guide us on the straight path ” – that is, give us success in obeying You in the future so the same way as they submitted to You in the past. And the ” straight path ” — these are two paths: one in the near life, and the other in the future. And the direct path in the near life is located between excess and understatement, and it is a firm stand (on the truth) and the absence of acceptance something from lies. What As for the second way, it is — the path of the believers to Paradise, which is straight: they will not deviate from it Raya and will not go to Hell or to to something other than Raya.
( Maani Akhbar “, S. 32).
He also narrated that Imam Sajjad (A) said:
There is no veil between Allah and His argument (the Prophet or Imam), and Allah has no refuge except His proof. We — the gate of Allah, and we – the straight path, and we — the keepers of His knowledge, and we — interpreters of His revelation, and we — the pillars of His tawhid , and we – His place secrets.
( Maani Akhbar “, S. 33).
He also narrated that Imam Sadiq (A) said:
Allah’s words in Surah Fatiha: ” Guide us to the straight path ” — they mean Muhammad (S) and his Ahl ul -Bayt (that is, they – this straight path).
( Maani Akhbar “, S. 33).
Dawood ibn Farqad reported from Imam Sadiq (A):
” Guide us to the straight path “: “straight path” – This is the commander of the believers Ali (A).
( Tafsir of Ayashi , Volume 1, S. 37).
So, the sirat al- mustaqim (straight path) is the wilayah of Ali and the family of Ali (A). Why are they sirat al- mustaqim ? Because Allah has made them His highest sign, His gates, His proof over all creation, and they are the ones who lead to Him. As it is said in the ziyarat of Jamia Kabir from Imam Hadi (A): “ Whoever desires Allah, begins with you .” That is, whoever desires the path to Allah, takes your path, because there is no other path to Allah.
And they are the bridge of Sirat in the world to come. In ” Kafi ” it is narrated:
Ibn Qawwa asked Imam Ali (A) about the meaning of the verse of the Quran: “ And on the barriers (elevations) are people who will know each one by his signs ” (7:46).
He said: “We will be on the barriers (elevations), knowing each of our helpers by his signs. And we are the barriers (elevations), and Allah is not known except through knowledge of us. We are the barriers that Allah will show on the Day of Judgement on the Sirat Bridge. And no one will enter Paradise except those who knew us, and we knew it, and no one will enter Hell except those who denied us, and we denied it. If Allah willed, He would have made His slaves know Himself. However, He made us a gate to Himself and a path to knowing Himself, and His face through which they go to Him. And whoever deviates from our guidance or chooses the guidance of someone other than us – he will fall from the Sirat Bridge, like those to whom people clung (in the worldly life).”
(” Kafi “, vol. 1, p. 184).
And this Sirat, as the hadith says, is thinner than a hair and sharper than a sword, while for a believer it is wider than the heavens and the earth. In the near world, the Sirat is not visible to the eyes, but on the Day of Judgement it will extend from the believer to Paradise, passing over Gehenna, and this is the bridge that was built by us ourselves with the help of our deeds. That is, the Bridge of Sirat, stretched over Hell and leading to the gates of Paradise, is one and the same for everyone, and this is Wilayat Ali, but for everyone on the Day of Judgement it will appear in accordance with his own deeds, and for one it will be thinner than a hair, and for another it will be wider than the heavens and the earth.
In other words: the Bridge of Sirat, which is Wilayat Ali (A), will appear to you as it was reflected in this world in the mirror of your own deeds. If the shape of the mirror of your deeds was distorting, crooked and incorrect (and this is the “path of the crooked”, opposite to the straight path) – then the Bridge of Sirat will appear to you in the next world in a crooked and distorted form, and you will not be able to walk on it and will fall from it into the fire of Gehenna. This shape of the mirror that reflected Sirat for you is your deeds: fulfilling the commands of Allah and abstaining from the forbidden, because all commands and all prohibitions are also rays from the rays of the light of Wilayat , as Imam Sadiq (A) says: “ We – a prayer in the Book of Allah, great and holy is He, and we are the zakat, and we are the fasting, we are the Hajj, we are the Kaaba, we are the Qibla of Allah, we are the face of Allah”
And then he said: “Our enemies are listed in the Book of Allah: abomination and blameworthiness, tyranny, wine, gambling, idols, jibt and taghut, carrion, blood, and flesh of pigs.” .
And in the near world, this Sirat is nothing but the bridge of your Mind, laid over the fire of Gehenna of your passions, which boils and seethes, asking: “ Is there any more? ” (50:30) – the addition of vile thoughts and deeds that kindle its fire. This is the path in the near world that you follow, illuminating your way through pure tawba (repentance) and sincere and correct knowledge, which frees you from the fires of the first and second jahiliyyah , from “ abomination and blameworthiness, tyranny and wine, and gambling, and idols, and jibt and taghut , carrion, blood and the flesh of pigs .”
So, Sirat is the Path of Allah to His creation and the path of creation to Allah. And there is no other path from Allah to creation or from creation to Allah except Wilayat . Ahl ul -Bayt. And therefore it is said here not simply “path”, because there are many paths, but “ siratu l- mustaqim ” – “ straight path ”, of which there is only one.
And Allah has directly said in the Quran that the siratu l- mustaqim is Ali (A). In the 41st verse of Surah Hijr we read: haza siratu aliyin mustakim – ” this is the straight path of Ali “. Not Aleya , as is usually read in the qiraat of Hafs, but Aliyin , according to the correct qiraat Ahl ul -Bayt. About Qiraat Ahl ul -Bayt (A) we will say more later. The true qiraat of the Quran is qiraat Ahl ul -Bayt, not qiraat Hafs or any other. In Mukhtasar Basaira darajat » it is reported that Imam Sadiq (A) recited this verse: haza siratu aliyin mustakim – ” this is the straight path of Ali ” and said: ” This, by Allah, is Ali, this, by Allah, is the scales and the straight path ( sirat mustakim ) ».
And because there is no path more straight in creation than this, Allah called it the straight path and called it Ali, that is, “High”: “ Verily, he is in the mother of the Book with Us. – Ali is the Wise ” (43:4) .
And the whole Quran leads and calls to this, to the straight path, which is the path of Ali and the wilayat of Ali and Ahl ul -Bayt as it says in the 9th verse of Surah Isra : “Indeed, this Quran leads to the straightest ”, or: the straightest, aqwam . I am deliberately translating it as it literally says in the original, and not as this verse is usually translated. In general, verses of the Quran are almost always translated incorrectly, with distortions that destroy their meaning. We will see this more than once. So, I translated it as it is in the original, because it is in the feminine gender: “ Indeed, this Quran leads to the straightest ”. Here is the word “ yahdi ”, which has the same root as ikhdi in Surah Fatiha. That is, the Quran leads along this straight path to the straightest. And what is this “ straightest ”? This is Vilayat . Vilayat , as we have already said, is feminine in Arabic. And that is why it is in the feminine gender.
As it is also said in the 46th verse of Surah Saba: “ I call you only to one ( wahida ) ”, and this “one” in the feminine gender is Vilayat , as stated in all the hadiths of Ahl ul -Bayt (A). And this wahidah is the 19 letters in bismillah rrahmani rrahim , because the numerical value of the word “ wahida ” in the abjad is 19, and this is the 19 above Hell in the 30th verse of Surah “ Mudassir ”: “ Above it are nineteen .” And this is siratu l- mustaqim , “the straight path.”
There is a moment here. Note: first in this sura it says: ” We worship You and ask You for help .” And after that comes the request: ” Guide us to the straight path .” That is, first here it seems to be stated as a fact: ” We worship You and ask You for help .” It does not say: “Make us such that we worship You and ask You.” It does not say that. But it simply states the fact: we worship You and ask You. And the request comes after that: guide us to the straight path, that is, the path of Vilayat .
The explanation and mystery of why Surah Fatihah says it this way and not otherwise is that tawhid The rububiyyah of Allah is embedded in all things as the basis of their very existence. When in the world of Dharr Allah addressed the question to the universal possibility of all things: “Have I not your Lord? – in order to bring them out from possibility to being, – then they all answered: “Yes.”
And therefore there is not a single particle of creation that has responded would be “no” and did not recognize His Tawhid and Lordship. And that which would say “no” was not created at all. And therefore they all “glorify Him with praise,” as we have already seen, and all creation was created on fitre Tawhid as an expression Tawheedah . In other words, they all said: “ We worship You and we ask You for help .” This noble verse is the language of fitrah of all creation.
And this is what is in the hadiths of Ahl ul -Bayt is called the “first Dharr “. All creation was united in the recognition of Tawheed because this recognition was the condition of their very creation, their very removal from possibility – To being.
When did the division occur? The division occurred in the question of viceroyalty, of the wilayat of some creatures over others. That is, in relation to the Creator there is no distinction. They are all His slaves, they all worship Him and submit to Him, they all say: ” We worship You and ask You for help ” … But when He threw the second question into the midst of these creatures: “Is Muhammad – Not your Prophet? And did Ali – Not your Imam? And are the Imams from his descendants – not your Imams? – then some of some of them said, “Yes,” and others said, “No”.
And then there was a division, then there was a distinction of creations… Some of them with this answer to the second question chose for themselves the form of submission, and Allah created them in this form, and others chose the form of disobedience, and Allah created them in this form. And from here comes the sharia and taklif … Submission to the supreme creation became submission to Allah, his disobedience — disobedience to Allah. And depending on this submission or disobedience they received different degrees of distance from the Source (that is, the will of Allah, His mashiya ) and various appearances…
And therefore the next verse expresses not an assertion, but a request: ” Guide us to the straight path . ” Because here distinction is possible, here there is a divergence, here the deviation of creations is possible. And we ask: guide us to the path of Vilayat , which is the “straight path.”
And the last verse of Surah Fatiha explains to us what this Sirat is: “ By the way of those whom You have bestowed blessings, not of those under Your wrath, nor of those who have gone astray .” The word anAmta means “endowed with blessings,” “blessed.” Hence inAam – endowment, blessing , niAma – blessing, gift, happiness – and naAim with the same meaning. The Arabs say: daru naAim – “abode of blessings,” that is, Paradise. The affirmative particle naAm , that is, “yes,” has the same root as all these words .
So, Sirat mustaqim is the path of those whom Allah has endowed with goodness. Not limited goodness, not some specific goodness, but goodness in general. This means absolute goodness.
And who are those whom He has bestowed this perfect goodness? They are the Ahl ul -Bayt. One Imam from another. That is why here the plural is “ alazyina ” – “by the way of those whom… ”
And then it says: “…not those who are under wrath, and not those who are astray .” That is, this is the path of those who are never under the wrath of the Lord, never incur His wrath, and never go astray. Who is endowed with such qualities? This is again Ahl ul -Bayt (A), whom Allah “ purified with complete purification ” (33:33).
And, on the other hand, if we take separately those who are meant here by “those who fell under wrath” and “those who went astray,” then Imam Sadiq (A) said:
“Those under wrath ” – Nasibit , and “lost ” — doubters who don’t know Imam.
(“Tafsir ” Kummi , volume 1, pp. 42).
That is, the enemies and opponents of Ahl ul -Bayt (A).
