صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ

The path of those whom You have blessed – such as have not incurred Your wrath, nor are astray.

EXEGESIS

Niʿmah means a state of bliss, ease, and comfort.^{‎[1]Ayn; Raghib, under n-ʿ-m.} Naʿam (yes) is an answer that indicates lenience and acceptance. Anʿām (livestock, cattle) are means of easy and comfortable life; they are submissive, docile, and compliant to human beings.^{‎[2]Anṣārī, Tafsīr-e Sūrah Luqmān, p. 178.} Given its contradistinction with wrath and error, it pertains to the end of the path where the journey of this life may have three conclusions: 1. To finish in God’s bliss and blessing. 2. To finish in His wrath. 3. To end with a loss of the destination.

See the last part of the Exegesis of verse 1 for what is meant by God’s wrath.

The root meaning of ḍalāl is loss, destruction, death, and disappearance, as used in many verses (32:10, 47:1, 47:4, 47:8).^{‎[3]Tibyan, 1/46; Alusi, 1/98.} Losing the way and direction to the destination, especially in the long, dark, and dangerous desert journeys in the past, was a sure cause of death and destruction. Thus the word is used for any material or immaterial case of losing the way or missing the destination.

The common recitation of the word of negation in this verse is ghayri, with kasrah inflexion. This means that the verse is describing only one group of people: those who are blessed by God without any mix of His wrath and without going astray. The word could also be read as ghayra, with fatḥah inflexion. That would describe the state and condition (ḥāl) of those whom You have blessed. The meaning would again be the same: guide us to the path of those whom You have blessed while they have not incurred Your wrath, and while they have been free from going astray.^{‎[4]Tibyan, 1/44, with some elaboration.} The first recitation is more common and plausible.

What this means is that the verse is about those who have been blessed by receiving divine guidance. Our request is to be among them, but specifically among those of them who did not later incur God’s wrath or deviate from the path. Hence, the ignorant and unbelievers are not included in the verse to begin with.

Here we ask God for the highest level of guidance, which is completely free from any taint of His wrath or loss of way. Thus the verse implicitly refers to the infallibility of those whom God has blessed, the first and foremost of whom would be God’s prophets and saints. If they were to err, then they would be among those who are astray.^{‎[5]Razi, 1/223.} This is confirmed by the verses that describe those whom God has blessed, because they are at the pinnacle of faith and righteousness, far above ordinary believers (4:69, 5:23, 19:58).

According to Tabatabai, ṣirāṭ (singular) to subul (plural) is like the spirit to the body: the body goes through different states and stages from childhood until old age and takes different forms, sizes, and colours according to external conditions, but it is governed by the same spirit all along. The different ways (subul) that are described in the Quran are sometimes mixed with external impurities that make them more distant from the straight path of truth (13:17), as opposed to what one would follow according to the calling of his innate monotheistic human nature (fiṭrah).^{‎[6]Mizan, 1/32.}

A subtle point in this verse is that blessing is attributed to God (You have blessed (anʿamta)), and wrath is mentioned in passive form: incurred Your wrath (al-maghḍūbi ʿalayhim); and going astray is attributed to the people themselves. This shows that blessing, bounty, and guidance are directly attributable to God, as opposed to wrath and error. The reason for this is that God is purely good, and what emanates from Him is only good and existential perfection. Wrath and error, on the other hand, are deficiencies and lack of perfection. They are not something that God gives to His servants (although the language may sometimes suggest so due to its limitation) but they trace back to the recipient’s capacity and ability to absorb God’s blessing and guidance. God’s misguidance is always preceded by one’s own deviation: So when they swerved [from the right path] Allah made their hearts swerve, and Allah does not guide the transgressing lot (61:5); and He leads no one astray thereby except the transgressors (2:26).

Some exegetes have suggested that not attributing wrath or error to God is only out of courtesy in speech. However, this expression is not merely something conventional on the tongue, but it emanates from a metaphysical reality, as has been explained.

EXPOSITION

This verse clarifies what is meant by the straight path. The Quran’s custom is that it does not suffice to stating some values, objectives, and theories in general, but it gives particular instances and examples. Guidance and straight path are general concepts that can be interpreted differently by different people. However, this verse ties these concepts to specific individuals to be followed. The intellects of most people are veiled under the dark clouds of carnal desires, personal attachments, and social norms, and this blocks them from properly perceiving the straight path of guidance. Hence, one needs a guide who would show him the way, a leader who would lead him in his journey, and a master whom he can emulate on the path.^{‎[7]Razi, 1/164.}

Guidance in the Quran is inseparable from eternal felicity. Therefore, what is meant in this verse cannot be worldly blessing and bounty, because even those who have incurred God’s wrath and those who are astray enjoy His material blessings in this life.^{‎[8]Furqan, 1/129.} Hence, the Quranic verses that talk about those whom God has blessed materially in this world cannot be a basis for the interpretation of this verse. True blessing is only of the nature of guidance, as opposed to material endowment, pleasures, and wealth. If one is devoid of guidance, then his material endowments will only be an extra burden for him and cause him further responsibility, questioning, and punishment (3:178, 3:180, 9:55, 9:85, 102:8). Therefore, those whom God has guided and those whom God has blessed are equivalent.^{‎[9]Shujāʿī, Maqālāt, 2/16.}

Nevertheless, there are two places where the Quran describes those whom God has blessed when talking about guidance to the straight path:

1. Verse 4:69, which identifies guidance to the straight path as the reward of those who fully submit to the Prophet’s judgements without any resentment in their hearts, and who do what God commands them to do: Whoever obeys Allah and the Apostle – they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous, and excellent companions are they! (4:69). It is noteworthy that the verse refers to these four groups as companions, which is a term that specifically describes fellow travellers on the same path.
2. Verse 19:59; after referring to a series of prophets and saints – including Prophet Zachariah (a), Prophet John the Martyr (a), Lady Mary, Prophet Jesus (a), Prophet Abraham (a), Prophet Isaac (a), Prophet Jacob (a), Prophet Moses (a), Prophet Aaron (a), Prophet Ishmael (a), and Prophet Idrīs (a) – the Quran says: They are the ones whom Allah has blessed from among the prophets of Adam’s progeny, and from [the progeny of] those We carried with Noah, and from among the progeny of Abraham and Israel, and from among those We guided and chose. When the signs of the All-Beneficent were recited to them, they would fall down weeping in prostration (19:59).

Likewise, after mentioning a similar and more comprehensive list in chapter 6, it says: And from among their fathers, their descendants and brethren – We chose them and guided them to a straight path. That is Allah’s guidance: with it He guides whomever He wishes of His servants … They are the ones whom We gave the book, the judgement, and prophethood (6:87-89). Then the Prophet is told: They are the ones whom Allah has guided. So follow their guidance (6:90). Therefore, these prophets and saints that God has chosen could be a good match for those whom You have blessed.^{‎[10]Manar, 1/67.} Asking for the path and guidance of those who belonged to other nations and religions shows that God’s guidance and religion is one in essence; the differences of divine religions are only at surface level, without going very deep. It also shows that real guidance – as being asked in this verse – is not a matter of apparent rituals and particular laws.^{‎[11]Manar, 1/67-68, with some elaboration.}

Based on the above, what we ask from God in verses 6-7 is to give us strength, determination, and blessing to be obedient to Him, His Prophet, and His commandments; to be humble toward His verses and communications; and to worship Him with prostration and humility.

At the end of the day

It comes down to His pull;

But you don’t know when it comes,

So toil in full.^{‎[12]Rūmī, Mathnawī, v. 6, line 1483.}

Even though His union is not a matter of work

You do your best, and don’t ever shirk.^{‎[13]Ḥāfiẓ, ghazal 284.}

There are many verses that talk about those who incurred God’s wrath. According to these verses, some main causes of this grim consequence are: polytheism, hypocrisy, violating God’s covenant and commandments, killing an innocent believer intentionally, embracing disbelief willingly – especially after receiving God’s message and guidance – rejecting God’s religion after it has been answered and established, and escaping from the enemy in the battlefield. Those who open up their breasts to unfaith, upon such shall be Allah’s wrath, and there is a great punishment for them. That, because they preferred the life of the world to the hereafter and that Allah does not guide the faithless lot (16:106-107). Eat of the good things We have provided you, but do not overstep the bounds therein, lest My wrath should descend on you. And he on whom My wrath descends certainly perishes (20:81).

Similarly, there are many verses that talk about those who are astray and in error (al-ḍāllūn). In most cases this term and its derivatives are used in a general sense, which would also include those who have incurred God’s wrath. However, in this verse it is used in contradistinction with those who have incurred God’s wrath, with the repetition of negation by saying lā (not). This means that one can be astray even though he has not incurred God’s wrath.^{‎[14]Tabrisi, 1/107-108, with some elaboration.} In this case, the astray would be those who follow a path or group without sufficient proof for its authenticity and truth. They are those who do not believe in God, His communications and messengers, and His threats and promises, despite seeing His signs and receiving the message, yet they are not leaders of mischief and propagators of sin and disbelief as those who incur God’s wrath. And indeed those who do not believe in the hereafter surely deviate from the path (23:74). They will be accountable for their error and are not exempt from rebuke and punishment because they had to search for the truth instead of insisting on their social norms, inherited practices, and irrational beliefs. Indeed they had found their fathers astray, yet they press on in their footsteps (37:69-70). Overall, it can be said that those who incur God’s wrath are the leaders of error and pioneers of evil customs, while the astray are their blind followers who ignore God’s signs and communications. Both are wrong, but not at the same level. O you who have faith! Do not take My enemy and your enemy as guardians, [secretly] offering them affection, for they have certainly defied whatever has come to you of the truth … if you have set out to struggle in My way and to seek My pleasure … and whoever among you does that has certainly strayed from the right way (60:1).

With these explanations it should be clear that mere unbelief or doubt does not make one astray as long as he is receptive and submissive to the truth if he comes across it. What determines the guidance or error of someone is his abidance by his responsibility at his level of knowledge and realisation. Having doubts and questions is not dispensable from the life of any seeker of the truth, and there is no escape from reaching false conclusions here and there for anyone who thinks. The important thing is to be on the path: striving and searching for the truth with diligence and sincerity, without attachment to any other consideration or criterion. Then God’s promise shall come: As for those who strive in Us, We shall surely guide them in Our ways, and Allah is indeed with the virtuous (29:69). In this verse, strive refers to searching and making an effort to find the truth, and in Us refers to one’s sincerity and submission before the truth.

It is interesting that in these verses we do not ask to be guided to a goal or destination, but we ask for guidance to a path. This shows that as long as we are alive the journey continues, and there is no point where we can assume that we are done and have reached the destination. Guidance is not about reaching or being at a destination, but it is about pursuing the path. The destination is not something separate from the path and at the end of it, but it is the very path and process itself. The objective is human perfection, and that is achieved internally and gradually as one struggles and perseveres on the path step-by-step. Hence, the path is the very soul of the wayfarer, and the desired destination is primarily a higher state of realisation and existential perfection within oneself.^{‎[15]Tasnīm, 1/495ff.}

There are infinite stations

To reach and ascend;

Forget about the top

The top is your trend.^{‎[16]Rūmī, Mathnawī, v. 3, line 1963.}

Overall, this verse is a clear guideline of association and dissociation (tawallī and tabarrī). It tells us whom to associate with, befriend, and love, and from whom to dissociate, oppose, and not follow. Perhaps the verse implicitly confirms the idea that human beings by nature incline to association and friendship amongst one another.^{‎[17]Razi, 1/167.} Recognising this natural tendency and instinct, the verse tells us how we should direct and tune it in a constructive way.

Observe solitude from strangers who sting,

But as with friends: to them you should cling;

The coat is for the winter, not for the spring.^{‎[18]Rūmī, Mathnawī, v. 2, line 25.}

INSIGHTS FROM HADITH

1. Concerning these two verses, Imam al-ʿAskarī (a) narrated from his fathers, from Imam Ali (a): ‘That is, say: guide us to the path of those whom You blessed by reconciling them to [act according to] Your religion and obedience. They are those whom God, the mighty and majestic, has described as: Whoever obeys Allah and the Apostle – they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous, and excellent companions are they! [4:69].’ Then the Imam explained: ‘This does not refer to those who are blessed by wealth and health. These are all certainly God’s blessings, but do you not see that such individuals [that are blessed by wealth and health] are sometimes disbelievers or sinners? You have not been told to ask for guidance to their path. Instead, you are ordered to ask for guidance to the path of those whom God has blessed by faith in God and confirmation of His Messenger [or messengers] …’^{‎[19]Maani, pp. 36-37, h. 9.}

Notes: 1. This is a clear example of interpreting the Quran by the Quran in the words of the Imams. 2. The hadith continues by counting more virtues as examples of true blessings that are meant in this verse.

2. Ibn Abbas interpreted The path of those whom You have blessed as: ‘The path of those whom You have blessed of angels, prophets, the truthful, and the righteous; those who obeyed and served You.’ In another narration he interpreted it as the path of the believers. Similarly, Abū Zayd interpreted it as the path of ‘the Prophet and those who are with him’.^{‎[20]Suyuti, 1/16.}

Note: All of these can be correct as examples and applications of the verse.

3. There are several narrations from the Prophet, the Imams, and the companions where those who have incurred Your wrath is interpreted as Jews, and the astray as Christians.^{‎[21]Ahmad, 4/378-379, 5/33; Qummi, 1/29; Ayyashi, 1/22, h. 17, and 1/24, h. 27; Tabarani, 17/100; Tahdhib, 2/75, h. 46; Suyuti, 1/16.}

Notes: 1. It could be that deviant Jews and Christians are subject to both titles, but sometimes a title is used for a community because they are more commonly known for it, not that it only applies to them.^{‎[22]Tabrisi, 1/108, narrated from Hasan al-Baṣrī.} 2. Given these narrations, a possible explanation for mentioning the incurrence of God’s wrath before being astray is the chronological order of Jews versus Christians. But perhaps a better explanation is that the first part of the verse talks about those whom God has blessed, the opposite of which would be those who have incurred God’s wrath. Therefore, this order is compatible with the flow of the verse.^{‎[23]Alusi, 1/99.} It should also be noted that if one is not astray, then he is also exempt from God’s wrath. Therefore, the escalation of request necessitates that we first ask exemption from God’s wrath, and then ask to not even be astray. 3. These narrations do not mean that Muslims are secure from ever incurring God’s wrath or going astray. If anything, that might be true at a collective level, in the sense that the Quran and Islam will never be totally lost or distorted. However, there is no guarantee at the individual level. Apparently, these narrations are meant to provide a clear Quranic example for the verse. If the same qualities and iniquities are found in anyone, then he will also be subject to God’s wrath and straying from the path.

4. Imam al-ʿAskarī (a) narrated that Imam al-Riḍā (a) said: ‘Whoever sets the Commander of the Faithful [that is, Imam Ali] (a) above the level of servitude [to God] is among those who have incurred Your wrath and among those who are astray. The Commander of the Faithful (a) said: “Do not move us beyond the limits of servitude, but besides that say about us [that is, our merits] whatever you wish, for you shall not reach our limits. Beware of exaggeration (ghuluww) like the exaggeration of the Christians [about Prophet Jesus (a)], for indeed I dissociate myself from those who exaggerate [about me].”’^{‎[24]Ihtijaj, 2/438.}

Narrations concerning the entire surah

1. According to many narrations, the prayer in its current form was given to the Prophet on the Night of Ascension (miʿrāj) to the heavens. In one narration, Imam al-Ṣādiq (a) says: ‘God revealed to him: “Name Me!” That is why the surah starts with In the name of Allah, the all-beneficent, the all-merciful. Then God revealed to him: “Praise Me!” So he said: “All praise belongs to Allah, the Lord of all nations.” Then the Prophet said in his heart: “Shukran (thank God).” God, the mighty and majestic, revealed to him: “You interrupted My praise. So name Me [again].” That is why the chapter repeats The all-beneficent, the all-merciful. When he reached nor are astray, the Prophet (s) expressed gratitude by saying: “All praise belongs to Allah, the Lord of all nations.” Then God revealed to him: “You interrupted My remembrance, so name Me [again].” That is why the next surah starts again with In the name of Allah, the all-beneficent, the all-merciful …’^{‎[25]Kafi, 3/485; Ilal, 2/315.}

Note: This hadith suggests that In the name of Allah, the all-beneficent, the all-merciful is part of the chapters of the Quran, which is a matter much debated among the exegetes and scholars. It also shows the origin of saying All praise belongs to Allah, the Lord of all nations after the recitation of Sūrat al-Ḥamd in the prayer, as recommended in Shia law.

2. Imam al-Ṣādiq (a) interpreted the verses of this chapter as follows: ‘All praise belongs to Allah: all thanks is to God. Lord of all nations: He created the creatures. The all-beneficent: to all of His creatures. The all-merciful: to the believers in particular. Master of the Day of Judgement: that is the Day of Reckoning (yawm al-ḥisāb), because of the verse, Woe to us! This is the Day of Retribution [37:20], which means the Day of Reckoning. You [alone] do we serve: this is a direct address to God, the mighty and majestic. And to You [alone] do we turn for help: this is likewise. Guide us on the straight path: the way is to know one’s Imam.’^{‎[26]Qummi, 1/28.}
3. The Messenger of God said: ‘Indeed God has favoured me by the opening of the book, which is one of the treasures of paradise. There it says: In the name of Allah, the all-beneficent, the all-merciful, which is a verse about which God said: When you mention your Lord alone in the Quran, they turn their backs in aversion [17:46]. All praise belongs to Allah, Lord of all nations: this is the call of the inhabitants of paradise when they thank God for His excellent reward. Master of the Day of Judgement: Gabriel said: “No Muslim shall say this except that God and the inhabitants of the heavens shall confirm him.” You [alone] do we serve: this shows sincerity in service and worship. And to You [alone] do we turn for help: this is the best way the servants can seek what they need. Guide us on the straight path: this is the path of the prophets, which are those whom God has blessed. Such as have not incurred Your wrath: they are the Jews. Nor are astray: they are the Christians.’^{‎[27]Ayyashi, 1/22, h. 17.}
4. Imam al-Riḍā (a) said: ‘People are commanded to recite the Quran in their prayer so that the Quran may not be forgotten or put aside, but be preserved and studied. This prevents it from being lost or remaining in obscurity. It [the prayer] starts with Sūrat al-Ḥamd instead of the rest of the chapters because there is no other chapter that comprises all good and wisdom as Sūrat al-Ḥamd does … All praise belongs to Allah: this fulfils the obligatory gratitude that the Almighty has imposed upon His creatures, and thanks Him for enabling His servant to do good. Lord of all nations: this is a statement of His unity and praise, and an acknowledgement that He is the only creator and owner, not anyone else. The all-beneficent, the all-merciful: this attracts His grace and indicates His blessings and bounties upon all of His creatures. Master of the Day of Judgement: this acknowledges the resurrection, reckoning, and retribution. It affirms that the dominion in the hereafter belongs to Him just as the dominion in this world is His. You [alone] do we serve: this shows longing and seeking proximity to the all-mighty God, and acting purely for Him, not for anyone else. And to You [alone] do we turn for help: this asks for more divine aid and success, more of His worship, and the continuation of God’s blessing and help. Guide us on the straight path: this is asking guidance toward His religion, clinging to His rope, and further knowledge of one’s Lord, the mighty and majestic. The path of those whom You have blessed: this emphasises the previous request and longing, refers to His blessing upon His previous friends (awliyāʾ), and expresses interest in the like of that blessing. Such as have not incurred Your wrath: this is seeking refuge [in God] from being among the defiant disbelievers who disparage Him and His commands and prohibitions. Nor are astray: this is taking recourse [to God] from being among those who strayed from His way without knowledge, while they suppose they are doing good [18:104]. Thus it [this chapter] includes collections of good and wisdom with respect to this world and the hereafter in a way that nothing else includes.’^{‎[28]Faqih, 1/310, h. 926; Ilal, 1/260; Uyun, 2/106-107.}
5. It is narrated that during the time of ʿUmar, the emperor of Rome wrote a letter to him with several questions to verify the truth of Islam. ʿUmar forwarded the letter to Imam Ali (a) to answer. One of the questions was about the interpretation of this chapter. There the Imam wrote: ‘As with the name Allah, it is a name in which there is healing for every malady, and support for every remedy. Concerning al-raḥmān, it is a help for everyone who believes in it. It is a name that is not applied to anyone other than al-raḥmān, the bounteous and exalted. Concerning al-raḥīm, He is all-merciful toward those who sin but then repent, believe, and act righteously. Concerning All praise belongs to Allah, Lord of all nations: it is our extolment of our Lord for His blessings upon us, bounteous and exalted He is. Concerning Master of the Day of Judgement: He holds the forelocks of everyone on the Day of Resurrection. Anyone who was unjust or doubtful of truth in this world, He shall make them enter the fire, and no one who was unjust or doubtful of truth shall be spared from the punishment of God, the mighty and majestic. Anyone who was obedient in this world but also had sins, He shall efface his faults and make him enter paradise by His mercy. Concerning You [alone] do we serve: it means that we worship God and do not associate anyone with Him. Concerning And to You [alone] do we turn for help: it means that we seek help from God, the mighty and majestic, against the Devil, so that he may not mislead us as he misled you [Christians]. Concerning Guide us on the straight path: this is the evident path. Whoever acts righteously in this world will go through the path to paradise [on the Day of Resurrection]. Concerning The path of those whom You have blessed: this is the blessing which God, the mighty and majestic, bestowed upon the prophets and truthful saints who were before us. We ask our Lord to bless us [likewise]. Concerning such as have not incurred Your wrath: those were the Jews who have changed Allah’s blessing with ingratitude [14:28], with whom He was angered, and turned some of whom into apes and swine [5:60]. We ask our Lord to not be wrathful with us as He was with them. Concerning nor are astray: these are you and your likes, O worshipper of the wicked cross. You have gone astray after Jesus son of Mary (a). We ask our Lord to not lead us astray as you went astray.’^{‎[29]Daylami, 2/366-367.}
6. There is a famous sacred tradition narrated by many authorities of hadith with slight variations, where God says: ‘I have divided Fātiḥat al-Kitāb between Myself and My servants. Half of it is for Me [that is, My description and praise], and half of it is for My servant [that is, his supplication and request]. My servant shall have what he asks for.’ This is then explained as follows: When the servant says In the name of Allah, the all-beneficent, the all-merciful, God will say: ‘My servant began with My name. It is incumbent on Me to complete his affairs and bless him in all of his conditions.’ When he says All praise belongs to Allah, Lord of all nations, God will say: ‘My servant praised Me and realised that the bounties which he has are from Me and the afflictions which are deflected from him are by My grace. I take you [O My angels] to witness that I shall add the bounties of the hereafter to his worldly bounties, and shall deflect the afflictions in the hereafter from him as I have deflected worldly afflictions from him.’ When he says The all-beneficent, the all-merciful, God will say: ‘He testified that I am the all-beneficent and the all-merciful. I take you [O My angels] to witness that I shall make his share of My mercy heavy and his part of My bestowment abundant.’ When he says Master of the Day of Judgement, God will say: ‘I take you [O My angels] to witness that since he has acknowledged that I am the master of the Day of Retribution, I shall be lenient in his reckoning on the Day of Reckoning, I shall accept his good deeds, and I shall pardon his evil deeds.’ When he says You [alone] do we serve, God will say: ‘My servant said the truth. I take you [O My angels] to witness that I shall reward him for his service such a reward that everyone who opposed him in serving Me shall envy it.’ When he says and to You [alone] do we turn for help, God will say: ‘He turned to Me for help and refuge. I take you [O My angels] to witness that I will surely help him in his tasks; I will surely rescue him in difficulties; and I will surely take his hand in his days of hardship.’ When he says Guide us on the straight path, – to the end of the chapter – God will say: ‘This is for My servant; My servant shall have what he asked for. I have indeed answered My servant, granted his wish, and given him security from what he fears.’^{‎[30]Ahmad, 2/241-242, 285, 460; Muslim, 2/9-10; Ibn Majah, 2/1243-1244, h. 3784; Abu Dawud, 1/189, h. 821; Tirmidhi, 4/269-270, h. 4027; Nasai, 2/136; Amali.S, pp. 174-175, h. 1; Uyun, 1/300-301, h. 59.}

Note: This noble narration shows that the prayer is a dialogue with God and one should feel God listening to him and responding to what he says. It also shows that God’s response will be relevant and according to one’s statement. Therefore, it only makes sense that one’s intention and state of presence of heart would also determine how God responds to him. If one recites the chapter heedlessly or not out of love for God, then God’s response to him will be accordingly.^{‎[31]Rahmah, 1/34, with some elaboration.}

7. According to Shia narrations, whether one prays alone or in congregation, it is recommended to say after reciting this chapter, All praise belongs to Allah, Lord of all nations. It is not permissible to say āmīn (amen).^{‎[32]Wasail, 6/67-68.}

REVIEW OF TAFSIR LITERATURE

Sometimes this verse is interpreted as describing three paths, which corresponds to the word ghayr ending with fatḥah inflexion. The meaning would be: guide us to the path of those whom You have blessed, but not the path of those who incurred Your wrath, and not the path of those who went astray. However, this is not compatible with the rest of the Quran, because nowhere else do we see such a triad. The only other ṣirāt mentioned in the Quran is that of hell. On the Day of Judgement, the angels of punishment will be told: Muster the wrongdoers and their mates and what they used to worship besides Allah, and show them the way to hell! (37:22-23). Similarly, there is another verse that talks about the guidance to the ṭarīq (way, path) of hell (4:169). Therefore, it could be that here we ask God to guide us to the straight path – that is, the path of paradise, which is an abode of total bliss (naʿīm) – not the path of hell, which is what the other two groups pursue. A plausible interpretation of having three paths is having three responses to God’s guidance, where one group remains steadfast (those whom You have blessed), one group openly opposes God (incurred Your wrath), and one group wanders astray (are astray).

According to some exegetes, those who incur God’s wrath are those who come to know and recognise the truth but deviate from it. Those who are astray are those who have not realised the truth to begin with. Thus, those whom God has blessed are those who have both understood the truth and acted upon it. Both of these elements require God’s blessing and bounty.^{‎[33]Qutb, 1/26.}

INSIGHTS FROM OTHER TRADITIONS

1. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He keepeth the paths of judgement, and preserveth the way of his saints. To deliver thee from the way of the evil man, from the man that speaketh froward things; Who leave the paths of uprightness, to walk in the ways of darkness; Who rejoice to do evil, and delight in the frowardness of the wicked; Whose ways are crooked, and they froward in their paths: That thou mayest walk in the way of good men, and keep the paths of the righteous.^{‎[34]Proverbs 2:7-8, 12-15, 20.}
2. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.^{‎[35]Jeremiah 11:23-24.}

[1] Ayn; Raghib, under n-ʿ-m.
[2] Anṣārī, Tafsīr-e Sūrah Luqmān, p. 178.
[3] Tibyan, 1/46; Alusi, 1/98.
[4] Tibyan, 1/44, with some elaboration.
[5] Razi, 1/223.
[6] Mizan, 1/32.
[7] Razi, 1/164.
[8] Furqan, 1/129.
[9] Shujāʿī, Maqālāt, 2/16.
[10] Manar, 1/67.
[11] Manar, 1/67-68, with some elaboration.
[12] Rūmī, Mathnawī, v. 6, line 1483.
[13] Ḥāfiẓ, ghazal 284.
[14] Tabrisi, 1/107-108, with some elaboration.
[15] Tasnīm, 1/495ff.
[16] Rūmī, Mathnawī, v. 3, line 1963.
[17] Razi, 1/167.
[18] Rūmī, Mathnawī, v. 2, line 25.
[19] Maani, pp. 36-37, h. 9.
[20] Suyuti, 1/16.
[21] Ahmad, 4/378-379, 5/33; Qummi, 1/29; Ayyashi, 1/22, h. 17, and 1/24, h. 27; Tabarani, 17/100; Tahdhib, 2/75, h. 46; Suyuti, 1/16.
[22] Tabrisi, 1/108, narrated from Hasan al-Baṣrī.
[23] Alusi, 1/99.
[24] Ihtijaj, 2/438.
[25] Kafi, 3/485; Ilal, 2/315.
[26] Qummi, 1/28.
[27] Ayyashi, 1/22, h. 17.
[28] Faqih, 1/310, h. 926; Ilal, 1/260; Uyun, 2/106-107.
[29] Daylami, 2/366-367.
[30] Ahmad, 2/241-242, 285, 460; Muslim, 2/9-10; Ibn Majah, 2/1243-1244, h. 3784; Abu Dawud, 1/189, h. 821; Tirmidhi, 4/269-270, h. 4027; Nasai, 2/136; Amali.S, pp. 174-175, h. 1; Uyun, 1/300-301, h. 59.
[31] Rahmah, 1/34, with some elaboration.
[32] Wasail, 6/67-68.
[33] Qutb, 1/26.
[34] Proverbs 2:7-8, 12-15, 20.
[35] Jeremiah 11:23-24.