بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

AS-SIRÂT AL-MUSTAQÎM - 1

(For the literal meaning of as-sirât al-mustaqîm, please refer to the dictionary.)

1. As-sirât al-mustaqîm as a Qur’anic term:

الصِّرَاطَ الْمُسْتَقِيمَ: Know that as-sirât al-mustaqîm is justice (‘adl), which is the summary and essence of hikmah, ‘iffah and shajâ'ah. These three represent the wasats — the middle degrees — for each of the three degrees belonging to man's three powers (quwwa).

To explain: When Allah 'Azza wa Jalla housed the rûh in the changing, needy body exposed to perils, He entrusted three powers (quwwa) to it to maintain its existence therein.

The First: Al-quwwa ash-shahawiyyah al-bahîmiyyah — the power of animal appetite that attracts benefits.

The Second: Al-quwwa al-ghadhabiyyah as-sabui’yyah — the predacious power of anger that repulses harmful and destructive things.

The Third: Al-quwwa al-aqliyyah al-malakiyyah — the intellectual power of the malâikah that distinguishes between benefit and harm.

However, in accordance with His hikmah that necessitates mankind achieving perfection through the mystery of competition, Allah did not determine limits on these powers in man’s fitrah as He did on the powers of animals. Rather, He determined limits on them through the Sharî'ah, which prohibits ifrât and tafrît and commands the wasat. This is what is declared by the âyah

فَاسْتَقِمْ كَمَٓا اُمِرْتَ 1

And due to this lack of limitation in fitrah, three degrees arise in each: the degree of deficiency, which is tafrît; the degree of excess, which is ifrât; and the degree of wasat, which is justice (‘adl).

Thus, the degrees of al-quwwa al-aqliyyah:

1. Its tafrît is gabâwah and stupidity (or dullness).

2. Its ifrât is deceptive jarbaza2 and over-meticulousness in trivial matters.

3. Its wasat is hikmah.3

وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ اُو۫تِىَ خَيْرًا كَث۪يرًۜا 4

Know that just as these powers vary in these three degrees, so does each of their branches. For example, regarding the issue of the creation of actions5 , the wasat is the madhab of Ahl al-Sunnah6 between the Jabriyya7 and the Mu'tazila8 .9

And concerning belief: the madhab of Tawhîd is the wasat between ta'til (denying the attributes of Allah or stripping them from their haqiqah) and tashbîh (anthropomorphism). Other examples can be expanded according to this analogy.

Thus, the degrees of al-quwwa ash-shahawiyyah:

1. Its tafrît is khumud, which is a complete lack of desire for anything.

2. Its ifrât is fujûr, which is to desire whatever one encounters, whether halal or haram.

3. Its wasat is ‘iffah, which is desiring what is halal and shunning the haram.

Apply this analogy, comparing every branch of this power — such as eating, drinking, clothing, and the like — with its root.

Thus, the degrees of al-quwwa al-ghadhabiyyah:

1. Its tafrît is jabânah, which is fearing what should not be feared and having wahm.

2. Its ifrât is tahawwur10 , which is the father of despotism, arbitrary, domination and dhulm.

3. Its wasat is shajâ'ah, which is sacrificing one’s rûh with passionate love and eagerness to protect the honour and dignity (nâmûs11 ) of Islam and uphold the Word of Tawhîd.

Compare every branch of this power with its root.

Thus, these six ifrât degrees are dhulm, while the three wasat degrees are justice (‘adl), which is as-sirât al-mustaqîm — that is, acting in accordance with:

فَاسْتَقِمْ كَمَٓا اُمِرْتَ 12

Whoever successfully crosses this bridge of as-sirât al-mustaqîm will likewise cross the bridge of sirât stretched over the fire of Jahannam.

The Sign of Miraculousness-52-55

2. The last phrases of the surah al-Fâtiha express a vast meaning:

The Sixth Phrase isاِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ 13

A concise indication of the proof contained in this phrase:

Yes, just as the shortest way among ways leading from one place to another and the shortest of lines drawn from one point to another distant point is the straightest and the most mustaqîm one, in the same way, the straightest and most mustaqîm among the ma’nawî matters and paths and the ways of the heart is the shortest and easiest one. For example, all the comparisons in the Risale-i Nur and the comparisons between the paths of îmân and kufr decisively demonstrate that the path of îmân and tawhîd is extremely short, straight, mustaqîm and easy, while the paths of kufr and denial are extremely long, difficult and dangerous. It means that the haqiqahs of kufr and shirk cannot be present in this mustaqîm universe filled with hikmah that is driven to the easiest and shortest way in everything, while the haqiqahs of îmân and tawhîd are necessary and wâjib like the sun for the universe.

Furthermore, the most comfortable, beneficial, shortest and safest way among the moral qualities of man is in as-sirât al-mustaqîm, the istiqâmah. For example, if al-quwwa al-aqliyyah loses the easy and beneficial istiqâmah and hikmah, which is the boundary of wasat, it falls into a harmful jarbaza and a calamitous stupidity through ifrât or tafrît; it suffers dangers on their long ways. And if al-quwwa al-ghadhabiyyah does not follow the shajâ'ah, which is the boundary of istiqâmah, through ifrât it falls into the most harmful and oppressive tahawwur and cruelty, or through tafrît it falls into an abased and painful jabânah and timidity. As a penalty for the error of losing the istiqâmah, it suffers continuous torments of conscience (Wijdân). And if al-quwwa ash-shahawiyyah loses the safe istiqâmah and ‘iffah, through ifrât it falls into a calamitous and shameful fujûr and debauchery, or through tafrît it falls into khumud, that is, it deprives of the pleasure and taste of ni’mahs and suffers the torments of that ma’nawî sickness.

Thus, by comparison with these, in all ways of personal and social life, istiqâmah is the easiest, shortest and most beneficial. And if as-sirât al-mustaqîm is lost, those ways will be full of trouble, long and harmful. It means that just asاِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ is a comprehensive and vast du'â and ‘ubûdiyyah, so is it an indication of a proof of tawhîd, an instruction of hikmah and moral training.

Seventh Phrase: صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ14

A concise indication of the proof contained in this phrase:

Firstly: Who are عَلَيْهِمْ15 in the above âyah is declared by the âyah 16 مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِين. By declaring the four groups of mankind who are honoured with the ni’mah of istiqâmah, it indicates the leaders of each of those four groups; with 17 اَلنَّبِيِّينَ, it indicates Muhammad ‘Alayhissalâtu Wassalâm; with وَالصِّدِّيقِينَ18 , it indicates Abu Bakr Siddîq (ra); with 19 وَالشُّهَدَاء, it points to 'Umar, ‘Uthman and 'Ali Radhiyallahu ‘anhum. It displays a flash of miraculousness by giving information from the ghayb that after the Prophet (asm), Siddîq (ra) will be khâlifah, then 'Umar, 'Uthman and 'Ali will be khâlifah and shahîd.

Secondly: The haqiqah of tawhîd, which has been claimed by the four most elevated, mustaqîm and siddîq groups of mankind — and affirmed by the majority of mankind — with all their strength since the time of Âdam (as), with innumerable proofs, miracles, karâmât, evidences and kashf, is as definite as the sun. The consensus and agreement — in positive matters such as tawhîd and the necessary existence and wahdah of Al-Khâliq — among these eminent members of mankind, who have demonstrated their veracity and truthfulness through hundreds of thousands of miracles and innumerable proofs, is proof that eliminates all doubts. I wonder if one who does not recognise and denies a haqiqah, which the abovementioned four groups, the most mustaqîm, siddîq and verified guides (Murshid) of mankind, who are the most important result of the creation of the universe, the khalîfah of the earth and the most elevated and comprehensive of living creatures by their disposition, and are their leaders in perfection, unanimously and unshakeably believed at the degree of haqq al-yaqîn, ‘ayn al-yaqîn and ‘ilm al-yaqîn and informed by showing the universe as evidence together with all its beings, I wonder if one who does not recognise and denies such a haqiqah would not commit infinite crimes and deserve infinite torments.

Eighth Phrase: غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ20

A concise indication of the proof contained in this phrase:

Yes, based on the tawâtur and the universal and definite events, knowledge and observations of mankind, in a clear and definite fashion, the history of mankind and the Sacred Books unanimously inform:

On thousands of events, succour wondrously arriving from the ghayb to the Prophets (‘Alayhimussalâm) who are the people of as-sirât al-mustaqîm, what they exactly sought being given to them and on hundreds of events, wrath and samawî calamities befalling immediately on the head of their enemies, the deniers, demonstrate decisively and indubitably that the universe and mankind within it have a Mutasarrif, Who is Hakîm, ‘Âdil, Muhsîn, Karîm, ‘Azîz and Qahhâr, and a Rabb; in large and various historical incidents, He wondrously bestowed victory and salvation on many of the prophets, such as Nûh, Ibrâhîm, Mûsâ, Hûd and Sâlih (‘Alayhimussalâm), and gave terrible samawî calamities to numerous dhâlims and deniers, like the Thamûd, 'Âd and Pharaoh nation, as punishment in this world too for their rebellion against the Prophets.

Yes, two mighty currents have come by conflicting with each other in mankind since the time of Âdam (as). One is the people of nubuwwah, righteousness and îmân, who have been honoured with the ni’mahs and happiness in both worlds through following istiqâmah. Since they have acted in istiqâmah by conforming to the true beauty, order and perfection of the universe, they have been honoured with both the favours of the Owner of the universe and happiness in this world and the âkhirah, and by being the means of mankind rising to the level of the malâikah or higher, they have attained and caused others to attain a ma’nawî Jannah in this world and happiness in the âkhirah through the haqiqahs of îmân.

The second current, since they have transformed the mind into a tool for collecting pains and a means for torture by abandoning istiqâmah and falling into ifrât and tafrît, they have caused humanity to descend to a most miserable degree lower than the animals. In return for their dhulm, together with receiving the slaps of calamity and the wrath of Allah in this world, due to their dhalâlah and through the connection of mind, they have seen the universe as extremely ugly and confused and as a place of sorrows and universal mourning and the slaughterhouse for the living creatures, which wallow in perishment. And their rûh and conscience are in a ma’nawî Jahannam in this world, and they make themselves deserving of eternal torment in the âkhirah.

Thus, the âyahاَلَّذِينَ اَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ21 at the end of the noble Fâtiha instructs us of these two mighty currents. And this âyah is the source, basis and ustadh of all comparisons in the Risale-i Nur. Since the Nûrs make the tafsir of this âyah with hundreds of comparisons, referring its explanation to them, we suffice with this brief indication.

The Fifteenth Ray-First Station-A Brief Summary of The Noble Fâtiha

 

صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ22 : Know that the pearls of the Qur'an are not positioned on one string but in multiple embroideries emerging from strings weaved with different relationships that occur through closeness and distance, being apparent and hidden because after the conciseness, the basis of the miraculousness is the embroideries like these.

For example, the phrase اَنْعَمْتَ عَلَيْهِمْ in صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ has a relationship with اَلْحَمْدُ لِلّٰهِ because ni’mah is the indication of hamd and its companion. And it is related to رَبِّ الْعَالَمِينَ because the perfect tarbiyyah is through the continual bestowal of ni’mahs. It is also related to الرَّحْمنِ الرَّحِيمِ because the prophets, the shahîds and sâlihîn are a rahmah bestowed on the ‘âlam and the evident exemplars of rahmah. It is also related to 23 مَالِكِ يَوْمِ الدِّينِ because religion (dîn) is the perfect ni’mah. It is also related to 24 نَعْبُدُ because they are the imams in ‘ibâdah. It is also related to 25 نَسْتَعِينُ because they have been honoured with success. It is also related to 26 اِهْدِنَاbecause according to the mystery of فَبِهُدٰيهُمُ اقْتَدِهْۜ27 , they are the finest models. It is also related to صِرَاطَ الْمُسْتَقِيمَ because as-sirât al-mustaqîm is clearly confined to their way. This is an example, so compare the others with it.

In the word صِرَاطَ (as-sirât), there is an indication that the way they follow is circumscribed so that those who travel on it will not stray from it.

And the word 28 الَّذِينَ — since it is a relative pronoun, and the relative pronoun requires to describe things known by the listeners and visible to them — is an indication of their exalted rank and their shining like stars in the darkness of mankind29 , it is as if they are visible to all listeners, even if they do not search or enquire. While الَّذِينَ being plural30 alludes to the opportunity of following their path and their path being haqq. Since, in a collective path, there exists the mystery of tawâtur. The meaning of the hadith 31 يَدُ اللّٰه مَعَ الْجَمَاعَةِ reinforces the necessity of following the jamâ’ah on the path of haqq.

While the word اَنْعَمْتَ32 and it is being used in the perfect tense indicates the means of requesting further ni’mah, and the letter ت, the pronoun addressing Allah, being used indicates that it is a shafî’ for the one who recites the Fâtiha as though saying, "O my Rabb! You are the bestower of ni’mah, and You have bestowed it before through Your fadl; so bestow it on me again, even though I am not worthy."

And the word عَلَيْهِمْ is an indication of the heavy burden of risalah and the hardship of bearing the responsibilities of the duties given by Allah. It is also an allusion that they33 are like high mountains subjected to torrents of rain for giving faydh to plains. The âyah34 فَاُولئِكَ مَعَ الَّذِينَ اَنْعَمَ اللّٰه عَلَيْهِمْ مِنَ النَّبِييِّنَ والصِّدِّيقِينَ وَالشُّهَدَاء والصَّالِحِينَ makes the tafsir of the brief and concise expression in the âyah الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ35 since some parts of the Qur’an make the tafsir of its other parts.

If you were to ask: The ways of the prophets are all different, and their ‘ibadahs are diverse. What is the reason for this?

You would be told that following them is through the principles of aqâid and fundamental laws (ahkâm), for these are constant and fixed, unlike secondary matters, the requirement of which is to change as time changes. Just as in the four seasons and the stages of life of man, the effect of remedies and clothing differ, and what is a cure at one time can be a cause of an illness at another, so the secondary ones among the laws of religion that are the cure for rûhs and nourishment for hearts differ in the stages of the life of mankind.

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ36 The positioning: know that since this is the station of fear and cleansing37 , this station is related to the previous one. Because it causes the listener to look towards the station of Rubûbiyyah described by Glory (Jalâl) and Beauty (Jamâl) amidst bewilderment and terror, and then, through seeking refuge, it makes him look towards the station of ‘ubûdiyyah in 38 نَعْبُدُ. Then, through his impotence, it makes him look towards the station of tawakkul in 39 نَسْتَعِينُ, and through seeking consolation, it makes him look towards the constant companion of fear and cleansing, which is the station of hope and adorning the heart with îmân and fadhîlah. Because what is born firstly in the heart of the one who sees something frightful is a feeling of bewilderment, then the inclination to flee, then tawakkul due to his impotence, and then the solace.

‌If you were to ask: Allah (‘Azza wa jalla) is Hakîm and Ghanî, so what is the hikmah of the creation of sharr, ugliness and dhalâlah in the ‘âlam?

You would be told: Know that what is intended essentially in the universe is perfection, khayr and beauty, and they are the pillars and in the majority. As for the sharr, ugliness and deficiencies, if compared with those pillars, they are in the minority and are secondary and dispersed. Their Khâliq created them interspersed among beauty and perfection, not as essentially intended results but as preliminaries of the emergence and existence of the relative haqiqahs of khayr and perfection and as the measures of those haqiqahs.

If you were to ask: What is the importance of the relative haqiqahs that partial sharrs are approved and created for their existence?

You would be told that relative haqiqahs are the ties and bonds between the things in the universe. The order of the universe is also woven with the threads of relative haqiqahs. The species of the universe displaying unity, while they are diverse, and their displaying of various identities are also the rays reflected from the relative haqiqahs. Relative haqiqahs are thousands of times more numerous than essential haqiqahs. If a person possesses seven essential haqiqahs, he would possess seven hundred relative haqiqahs. Therefore, a lesser sharr can be forgiven for the sake of a greater khayr. Rather, it is commendable since it leads to the greater khayr, and it is a greater sharr to abandon the greater khayr because it contains some lesser sharr. And, in the view of hikmah, if a lesser sharr encounters a greater sharr, the lesser sharr becomes a khayr concerning its outcomes; it is also an established principle in the matters of zakat and jihâd. As is well-known, اِنَّمَا تُعْرَفُ اْلاَشْيَۤاءُ بِاَضْدَادِهَا40 which means that the existence of a thing's opposite causes the emergence and existence of its relative haqiqahs. For example, if there was no ugliness and it did not infiltrate into beauty, the existence of beauty with its infinite degrees would not emerge.

If you were to ask: What is the reason for the different forms of the following three words: اَنْعَمْتَ‌ being a verb, الْمَغْضُوبِ being a passive participle, and الضَّالين being an active participle? Also, in the same words — concerning their meanings — what is the reason for mentioning the three groups with different attributes: with الضَّالين, the attribute of the third group, with الْمَغْضُوبِ, the consequence of the attribute of the second group, and with اَنْعَمْتَ‌, the title of the attribute of the first?

You would be told: With the word اَنْعَمْتَ‌, the title ni’mah is chosen and mentioned. The ni’mah is not described or defined since ni’mah itself is a pleasure to which the nafs always inclines. The use of past tense indicates that what befits the Absolute Karîm is not taking back the ni’mah He gave. By demonstrating this custom of Al-Mun’im, it also alludes to the means of what is sought. It is as if the one who recites the Fâtiha says: "O my Rabb, since what is fitting for You is to grant ni’mahs, You have bestowed them previously, so bestow them upon me too!"

What is meant by الْمَغْضُوبِ is that by transgressing the limits of al-quwwa al-ghadhabiyyah, they transgressed and committed dhulm and fell into fisq by abandoning the laws, same as the rebellion of Jews. Fisq and dhulm do not awaken a sense of disgust in the nafs because there is an evil pleasure and noxious pride in their essence. Thus, the Qur'an mentions a consequence that awakens a feeling of disgust in everyone’s nafs, and that is the descent of the wrath of Taâ’lâ. The passive participle, the requirement of which is the continuation, being chosen here indicates that rebelliousness and sharr become ineradicable stigmas if not halted by tawbah and forgiveness.

What is meant by الضَّالين is that since their wahm and the desires of their nafs have prevailed over their mind and conscience, they have strayed from the path and fallen into nifâq through bâtil belief, like the sophistries of Christians. The Qur'an has chosen to describe the essence of their attribute. Because the essence of dhalâlah is such a pain that it awakens a sense of disgust in the nafs, and even if the rûh has not considered its result, the rûh abstains from it. And, the reason for the active participle being chosen is that dhalâlah will be dhalâlah so long as it is not halted.

Know, too, that all pain is present in dhalâlah, and all pleasure is present in îmân. If you wish, consider the state of a person whom the Hand of Qoudrah has taken out of the darkness of non-existence and thrown into the frightening desert of the world. When he opens his eyes seeking compassion, he sees calamities and disease attacking him like an enemy. Seeking mercy, he looks to the elements and natural causes only to find them hardhearted and merciless, sharpening their teeth against mankind. Seeking assistance, he raises his head to the celestial bodies only to find them enormous, frightening and threatening as if they were fiery projectiles and bombs coming out from huge mouths, encircling and aiming at him. In bewilderment, he lowers his head to shield it and starts to ponder on his nafs and heart. Then he hears the thousand screams of his needs and the moaning of his wants. Fearfully, he looks to his conscience (Wijdân) by seeking refuge and sees thousands of long and overwhelming hopes that the world cannot satisfy. For the sake of Allah, what will be the state of this person if he does not believe in the first creation, the resurrection, As-Sâni’ and the rising from the dead and assembling for judgment? Do you suppose the Jahannam fire is more severe than the state that scorches his rûh? It is because his state is a compound of fear, terror, impotence, trembling, anxiety, dismay, orphanhood and despair. If he turns to his power, he will see himself as impotent and weak. If he attempts to silence his needs, he will realise that they cannot be quietened. If he shouts and calls for help, he will not be heard and helped. He supposes everything to be hostile. He imagines everything to be strange and feels no familiarity with anything. He looks at the rotation of the celestial bodies with a view of fear, dismay and fright, which disturbs his conscience.

Now consider the state of the same person if he goes on as-sirât al-mustaqîm and his conscience and rûh are illuminated with the nûr of îmân: you will see that when he enters this world, opens his eyes and sees the attacks of all the things surrounding him, he finds a point of support and relies on it against those things, and this is the ma’rifat of As-Sâni’; therefore, he can rest. Then, if he examines his dispositions, potentialities and hopes extended to eternity, he will see a point of assistance. He seeks help from that point of assistance for his hopes. From it, he drinks the water of life, which is the ma’rifat of eternal happiness. And if he raises his head and looks at the universe, he will feel a familiarity with everything; his eyes pick every flower of familiarity and love. In the movements of the celestial bodies, he sees the hikmah of their Khâliq and receives pleasure from watching them. Gazing at them, he takes a lesson and does tafakkur. It is as if the sun is saying to him, “My brother! Do not be frightened of me. I welcome your arrival! We are both servants of the One, Who is Wâhid, and are obedient to His command.” The moon, the stars, the sea and their sisters, each of them calls with their particular tongue and alludes, “Welcome! Do you not know us? We are all busy serving your Mâlik. Do not feel dismay or fright, nor fear the threat of the shouting calamities, because the rein of everything is in the hands of your Khâliq.”

Thus, in the first situation, the person feels a terrible pain in the depths of his conscience (Wijdân). To rid himself of it, facilitate his situation, numb his senses and find solace, he will be compelled to throw himself into ghaflah and busy himself with trivia so he can deceive his conscience (Wijdân) and put his rûh to sleep. He will otherwise feel a deep pain burning the depths of his conscience (Wijdân). Its effect will be apparent to the degree of his distance from the way of haqq. However, in the second situation, the person feels an elevated pleasure and immediate happiness in the depths of his rûh. His happiness will increase, and he will receive the good news that the doors of a ma’nawî jannah are being opened to him as much as he awakens his heart, stirs his conscience and rûh.

اَللّٰهُمَّ بِحُرْمَةِ هٰذِهِ السُّورَةِ اِجْعَلْنَا مِنْ اَصْحَابِ الصِّرَاطِ الْمُسْتَقِيمِ آمِين

The Sign of Miraculousness-55-65

 

Thus, the first way indicated by وَلاَ الضَّالِّينَ41 is that of those who are stuck in nature and carry the thought of Naturalism. You felt the difficulty in passing to the haqiqah and the nûr on that way. The second way indicated by غَيْرِ الْمَغْضُوبِ42 is the way of those who perform ‘ibâdah to causes and attribute creation and effect to intermediaries; it is the way of those who open the way to the haqiqah of truths and the ma’rifat of Al-Wâjib Al-Wujûd through the mind and intellect alone, like the Peripatetic philosophers. As for the third way indicated by الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ43 , it is the luminous highway of the people of the Qur'an, who are the people of as-sirât al-mustaqîm. This way is the shortest, easiest and safest; it is open to everyone and is samawî, Rahmânî and luminous.

The Thirtieth Word – The First Aim