The Sixth Phrase isاِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ 1
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 (Vijdân). 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 عَلَيْهِمْ2
A concise indication of the proof contained in this phrase:
Firstly: Who are
عَلَيْهِمْ3
in the above âyah is declared by the âyah
4 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
5 اَلنَّبِيِّينَ ,
it indicates Muhammad ‘Alayhissalâtu Wassalâm; with
وَالصِّدِّيقِينَ6
it indicates Abu Bakr Siddîq (ra); with
7 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 الضَّالِّينَ8
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 âyah
اَلَّذِينَ اَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ9
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.
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