Surah Al-Fâtihah 1:7

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

1:7 Three states are mentioned in this verse. The first is the state of Divine favour أَنْعَمْتَ عَلَيْهِمْ, the second the state of Divine wrath الْمَغْضُوبِ, and the third the state of Divine misguidance الضَّالِّينَ. These three descriptions illustrate the three conditions of human beings that are the products of their own activity or inactivity. When we use the word Ghadzab غْضب for Divine wrath or Divine anger, we may be ascribing upon Allâh the attribute of negative emotion. But Allâh says He possesses only all beautiful Attributes وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ (7:180). The fact is Allâh’s wrath is but a reflection of the human beings own attitude. The true nature of Divine wrath is the state of the loss of Divine Mercy, otherwise termed as the state of Divine displeasure. When a person abandons the right path, which is the means of receiving Divine Mercy, he forfeits Divine Mercy, and those who lose the way to Divine Mercy are lost. This is the significance of the word Divine wrath.

Similarly, some people ask why Allâh should have the attribute of misguidance. Those who ask about Divine guidance do not realize that Divine guidance is accorded only to those who strive for it and walk the way that one must walk to have Divine Mercy. Those who object to Divine misguidance do not reflect that, in accord with His eternal law, Allâh treats everyone according to his intentions. Those who would not strive after Him because of indolence and negligence, He deprives of His support for guidance. He says, “And those who strive hard in Our cause We will certainly guide them in the ways that lead to Us” (29:69). Thus, it is not Allâh Who misguides; it is the refusal of human beings to strive for Allâh’s guidance that earns them wrath.

Since the search for guidance and purification of self are not enough for the attainment of nearness to God, without the practical example from divines and those rightly guided, Allâh, the Holy, did not confine His direction to the instruction, “Lead us on the exact right path”, but also exemplified it as the path of those upon whom He has already bestowed His favours. Their ways were the ways of Divine guidance. They carried with them the Light of Allâh, and through them, the hearts of people were illuminated. In this verse, Allâh did not teach us the prayer, “Do not include us among the law-breakers and the rebellious.” Instead, He taught us to pray for being included among the favoured ones. People gifted with God-fearing hearts and His Light do not regard any path (- tarîq) as Sirâtصِرَاطَ until it comprises the prominent features of the Faith selected by Allâh. These are rectitude, leading to the goal with certainty, being the shortest; being broad and safe for travellers. Thus the goal is that of the Prophets, the Siddîqs (Truthful in their belief, words and deeds), and the Shahîds (Bearers of Testimony to the truth of the religion of Allâh by their words and deeds), as well as the Martyrs, and the Righteous (who stick to the right course under all circumstances); how excellent companions they are! See then how benevolent Allâh has been to us, commanding us in the Mother of the Book, to seek through prayer every type of guidance granted to the Prophets and His Saints:أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ (4:69). This is the bounty, which Allâh has indicated for His servants. Allâh will reciprocate such a servant with His sweet Discourse and His inspiration. He will be among His protected servants similar to his “friend” Abraham with His command to the Fire of Hell, as if “O fire! Be you a means of coolness and safety” (21:70).

Out of abundant compassion, Allâh taught this prayer, commanding us to seek Him by following the ways of those He had favoured. Had there been no possibility of such resemblance and likeness, it would have been a very limited prayer. All the narrations and mentioning of the excellences achieved by those who have passed away would have been meaningless. With these words He has ordained that He will continue to raise the Siddîqs (Truthful in their belief, words and deeds) and the Shahîds (Bearers of Testimony to the truth of the religion of Allâh by their words and deeds), as well as the Reformers (Mujaddidîn) and Saints among those who will walk in the footsteps of the Prophets.

There is within Allâh’s knowledge a party of the favoured ones who are the contemporaries of those who incurred His displeasure (al-Maghdzûb الْمَغْضُوبِ) and of those who went astray (al-Dzâllîn الضَّالِّينَ). These two groups are mentioned in contrast to the favoured ones. The supplication is made to seek protection against these groups and from becoming one of them. Among those who were smitten by His wrath are undoubtedly the people who opposed Allâh’s Messengers (cf. 3:112), in particular the teachings revealed by Allâh to the Holy Prophet (pbuh). About them, Allâh says, “… they reject that (source of guidance) which Allâh has revealed, grudging that Allâh should send down His grace on such of His servants as He pleases. Thus they have incurred (His) displeasure after displeasure” (2:90), and “They took in exchange that which is inferior for that which is superior” (2:61). Because of this “they were smitten with abasement and destitution, and they incurred the displeasure of Allâh” (2:61).

The group of people who lost their way, deviated from true guidance and were left wandering in error is the group of al-Dzâllîn الضَّالِّينَ who exaggerate in matters of religion. They are mentioned in the Holy Qur’ân with the following words: “Say, O People of the Scripture! Do not exaggerate in (the matter of) your religion falsely and unjustly, nor follow the fancies of a people who had gone astray before (you) and had led many astray, and (now again) who have strayed away from the right path.” (5:77)

Some commentators have designated the Jews as the people who had incurred Divine wrath (al-Maghdzûb الْمَغْضُوبِ); however, this interpretation is too narrow, as many other former peoples practiced vice and rejected their Prophets. Moreover, not every Jew is under Divine wrath.

The mentioned groups are in reality a warning to the Muslims and a hidden prophecy: there will always be a group of people among the Muslims who will act in opposition to the Divine teachings (25:30). They will insult their own Prophet (pbuh) by acting contrary to the teachings revealed to him. They will incur Divine wrath. Equally, this is the state of the loss of Divine Mercy. Without a doubt, there will be a large group of people who will exaggerate in matters of religion as the Christians did about Jesus. They will issue Fatwas (religious declarations) based on their own agenda and desires and not grounded in Qur’ânic teachings and give them the status of the Divine Law (- sharî‘a). Unfortunately, this was and will always be a common practice among the Muslims.

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