1:6 Al-Faatiha (The Opening)

ثم قال تعالى: { اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ } أي: دلنا وأرشدنا, ووفقنا للصراط المستقيم, وهو الطريق الواضح الموصل إلى الله, وإلى جنته, وهو معرفة الحق والعمل به, فاهدنا إلى الصراط واهدنا في الصراط. فالهداية إلى الصراط: لزوم دين الإسلام, وترك ما سواه من الأديان, والهداية في الصراط, تشمل الهداية لجميع التفاصيل الدينية علما وعملا. فهذا الدعاء من أجمع الأدعية وأنفعها للعبد ولهذا وجب على الإنسان أن يدعو الله به في كل ركعة من صلاته, لضرورته إلى ذلك.

اهدنا الصراط المستقيمقراءة الجمهور بالصاد وقرئ السراط وقرئ بالزاي قال الفراء وهي لغة بني عذرة وبني كلب . لما تقدم الثناء على المسئول تبارك وتعالى ناسب أن يعقب بالسؤال كما قال" فنصفها لي ونصفها لعبدي ولعبدي ما سأل " وهذا أكمل أحوال السائل أن يمدح مسئوله ثم يسأل حاجته وحاجة إخوانه المؤمنين بقوله : " اهدنا الصراط المستقيم " لأنه أنجح للحاجة وأنجع للإجابة ولهذا أرشد الله إليه لأنه الأكمل وقد يكون السؤال بالإخبار عن حال السائل واحتياجه كما قال موسى عليه السلام " رب إني لما أنزلت إلي من خير فقير " وقد يتقدمه مع ذلك وصف مسئول كقول ذي النون " لا إله إلا أنت سبحانك إني كنت من الظالمين " وقد يكون بمجرد الثناء على المسئول كقول الشاعر : أأذكر حاجتي أم قد كفاني حياؤك إن شيمتك الحياء إذا أثنى عليك المرء يوما كفاه من تعرضه الثناء والهداية ههنا الإرشاد والتوفيق وقد تعدى الهداية بنفسها كما هنا" اهدنا الصراط المستقيم " فتضمن معنى ألهمنا أو وفقنا أو ارزقنا أو اعطنا " وهديناه النجدين" أي بينا له الخير والشر وقد تعدى بإلى كقوله تعالى : " اجتباه وهداه إلى صراط مستقيم " " فاهدوهم إلى صراط الجحيم " وذلك بمعنى الإرشاد والدلالة وكذلك قوله : " وإنك لتهدي إلى صراط مستقيم " وقد تعدى باللام كقول أهل الجنة " الحمد لله الذي هدانا لهذا " أي وفقنا لهذا وجعلنا له أهلا . وأما الصراط المستقيم فقال الإمام أبو جعفر بن جرير أجمعت الأمة من أهل التأويل جميعا على أن الصراط المستقيم هو الطريق الواضح الذي لا اعوجاج فيه وذلك في لغة جميع العرب فمن ذلك قول جرير بن عطية الخطفي : أمير المؤمنين على صراط إذا اعوج الموارد مستقيم قال والشواهد على ذلك أكثر من أن تحصر قال ثم تستعير العرب الصراط فتستعمله في كل قول وعمل ووصف باستقامة أو اعوجاج فتصف المستقيم باستقامته والمعوج باعوجاجه . ثم اختلفت عبارات المفسرين من السلف والخلف في تفسير الصراط وإن كان يرجع حاصلها إلى شيء واحد وهو المتابعة لله وللرسول فروي أنه كتاب الله قال ابن أبي حاتم حدثنا الحسن بن عرفة حدثني يحيى بن يمان عن حمزة الزيات عن سعيد وهو ابن المختار الطائي عن ابن أخي الحارث الأعور عن الحارث الأعور عن علي بن أبي طالب رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم " الصراط المستقيم كتاب الله " وكذلك رواه ابن جرير من حديث حمزة ابن حبيب الزيات وقد تقدم في فضائل القرآن فيما رواه أحمد والترمذي من رواية الحارث الأعور عن علي مرفوعا " وهو حبل الله المتين وهو الذكر الحكيم وهو الصراط المستقيم" وقد روي موقوفا على علي رضي الله عنه وهو أشبه والله أعلم وقال الثوري عن منصور عن أبي وائل عن عبد الله قال الصراط المستقيم كتاب الله. وقيل هو الإسلام قال الضحاك عن ابن عباس قال : قال جبريل لمحمد عليهما السلام " قل يا محمد اهدنا الصراط المستقيم " يقول ألهمنا الطريق الهادي وهو دين الله الذي لا اعوجاج فيه وقال ميمون بن مهران عن ابن عباس في قوله تعالى : " اهدنا الصراط المستقيم " قال ذاك الإسلام وقال إسماعيل بن عبد الرحمن السدي الكبير عن أبي مالك وعن أبي صالح عن ابن عباس وعن مرة الهمداني عن ابن مسعود وعن ناس من أصحاب النبي " اهدنا الصراط المستقيم" قالوا هو الإسلام وقال عبد الله بن محمد بن عقيل عن جابر اهدنا الصراط المستقيم قال هو الإسلام أوسع مما بين السماء والأرض . وقال ابن الحنفية في قوله تعالى : " اهدنا الصراط المستقيم " قال هو دين الله الذي لا يقبل من العباد غيره وقال عبد الرحمن بن زيد بن أسلم اهدنا الصراط المستقيم قال هو الإسلام وفي هذا الحديث الذي رواه الإمام أحمد في مسنده حيث قال حدثنا الحسن بن سوار أبو العلاء حدثنا ليث يعني ابن سعد عن معاوية بن صالح أن عبد الرحمن بن جبير بن نفير حدثه عن أبيه عن النواس بن سمعان عن رسول الله صلى الله عليه وسلم قال : " ضرب الله مثلا صراطا مستقيما وعلى جنبتي الصراط سوران فيهما أبواب مفتحة وعلى الأبواب ستور مرخاة وعلى باب الصراط داع يقول يا أيها الناس ادخلوا الصراط جميعا ولا تعوجوا وداع يدعو من فوق الصراط فإذا أراد الإنسان أن يفتح شيئا من تلك الأبواب قال ويحك لا تفتحه - فإنك إن تفتحه تلجه - فالصراط الإسلام والسوران حدود الله والأبواب المفتحة محارم الله وذلك الداعي على رأس الصراط كتاب الله والداعي من فوق الصراط واعظ الله في قلب كل مسلم " . وهكذا رواه ابن أبي حاتم وابن جرير من حديث الليث بن سعد به. ورواه الترمذي والنسائي جميعا عن علي بن حجر عن بقية عن بجير بن سعد عن خالد بن معدان عن جبير بن نفير عن النواس بن سمعان به . وهو إسناد حسن صحيح والله أعلم . وقال مجاهد " اهدنا الصراط المستقيم " قال الحق وهذا أشمل ولا منافاة بينه وبين ما تقدم وروى ابن أبي حاتم وابن جرير من حديث أبي النضر هاشم بن القاسم أنا حمزة بن المغيرة عن عاصم الأحول عن أبي العالية " اهدنا الصراط المستقيم " قال هو النبي صلى الله عليه وسلم وصاحباه من بعده قال عاصم فذكرنا ذلك للحسن فقال صدق أبو العالية ونصح . وكل هذه الأقوال صحيحة وهي متلازمة فإن من اتبع النبي صلى الله عليه وسلم واقتدى باللذين من بعده أبي بكر وعمر فقد اتبع الحق ومن اتبع الحق فقد اتبع الإسلام ومن اتبع الإسلام فقد اتبع القرآن وهو كتاب الله وحبله المتين وصراطه المستقيم فكلها صحيحة يصدق بعضها بعضا ولله الحمد وقال الطبراني حدثنا محمد بن الفضل السقطي حدثنا إبراهيم بن مهدي المصيصي حدثنا يحيى بن زكريا بن أبي زائدة عن الأعمش عن أبي وائل عن عبد الله قال الصراط المستقيم الذي تركنا عليه رسول الله صلى الله عليه وسلم . ولهذا قال الإمام أبو جعفر بن جرير رحمه الله والذي هو أولى بتأويل هذه الآية عندي أعني " اهدنا الصراط المستقيم" - أن يكون معنيا به وفقنا للثبات على ما ارتضيته ووفقت له من أنعمت عليه من عبادك من قول وعمل وذلك هو الصراط المستقيم لأن من وفق لما وفق له من أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين فقد وفق للإسلام وتصديق الرسل والتمسك بالكتاب والعمل بما أمره الله به والانزجار عما زجره عنه واتباع منهاج النبي صلى الله عليه وسلم ومنهاج الخلفاء الأربعة وكل عبد صالح وكل ذلك من الصراط المستقيم. " فإن قيل " فكيف يسأل المؤمن الهداية في كل وقت من صلاة وغيرها وهو متصف بذلك ؟ فهل هذا من باب تحصيل الحاصل أم لا ؟ فالجواب أن لا ولولا احتياجه ليلا ونهارا إلى سؤال الهداية لما أرشده الله تعالى إلى ذلك فإن العبد مفتقر في كل ساعة وحالة إلى الله تعالى في تثبيته على الهداية ورسوخه فيها وتبصره وازدياده منها واستمراره عليها فإن العبد لا يملك لنفسه نفعا ولا ضرا إلا ما شاء الله فأرشده تعالى إلى أن يسأله في كل وقت أن يمده بالمعونة والثبات والتوفيق فالسعيد من وفقه الله تعالى لسؤاله فإنه تعالى قد تكفل بإجابة الداعي إذا دعاه ولا سيما المضطر المحتاج المفتقر إليه آناء الليل وأطراف النهار وقد قال تعالى : " يا أيها آمنوا آمنوا بالله ورسوله والكتاب الذي نزل على رسوله والكتاب الذي أنزل من قبل " الآية فقد أمر الذين آمنوا بالإيمان وليس ذلك من باب تحصيل الحاصل لأن المراد الثبات والاستمرار والمداومة على الأعمال المعينة على ذلك والله أعلم . وقال تعالى آمرا لعباده المؤمنين أن يقولوا " ربنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنك أنت الوهاب " وقد كان الصديق رضي الله عنه يقرأ بهذه الآية في الركعة الثالثة من صلاة المغرب بعد الفاتحة سرا فمعنى قوله تعالى : " اهدنا الصراط المستقيم " استمر بنا عليه ولا تعدل بنا إلى غيره .

The Meaning of Guidance mentioned in the Surah

The guidance mentioned in the Surah implies being directed and guided to success. Allah said,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

(Guide us to the straight path) meaning guide, direct, lead and grant us the correct guidance. Also,

وَهَدَيْنَـهُ النَّجْدَينِ

(And shown him the two ways (good and evil)) (90:10), means, `We explained to him the paths of good and evil.' Also, Allah said,

اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ

(He (Allah) chose him (as an intimate friend) and guided him to a straight path) (16:121), and,

فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ

(And lead them on to the way of flaming Fire (Hell)) (37:23). Similarly, Allah said,

وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ

(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path) (42:52), and,

الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا

(All praise and thanks be to Allah, Who has guided us to this) (7:43), meaning, guided us and directed us and qualified us for this end - Paradise.

The Meaning of As-Sirat Al-Mustaqim, the Straight Path.

As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Ja`far At-Tabari said, "The Ummah agreed that Sirat Al-Mustaqim, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem, `The Leader of the faithful is on a path that will remain straight even though the other paths are crooked." At-Tabari also stated that, "There are many evidences to this fact." At-Tabari then proceeded, "The Arabs use the term, Sirat in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked. The straight path mentioned in the Qur'an refers to Islam.

Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet ﷺ said,

«ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ، وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ: يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَا تَعْوَجُّوا، وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ، فَإِذَا أَرَادَ الْإِنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ:وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ: الْإِسْلَامُ وَالسُّورَانِ: حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ»

(Allah has set an example: a Sirat (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds, 'O people! Stay on the path and do not deviate from it.' Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors, 'Woe unto you! Do not open it, for if you open it you will pass through.' The straight path is Islam, the two walls are Allah's set limits, while the doors resemble what Allah has prohibited. The caller on the gate of the Sirat is the Book of Allah, while the caller above the Sirat is Allah's admonishment in the heart of every Muslim.)

The Faithful ask for and abide by Guidance

If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance"

The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night. Allah said,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ

(O you who believe! Believe in Allah, and His Messenger (Muhammad ﷺ ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)) (4:16).

Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allah commanded His believing servants to proclaim,

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

(Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.) (3:8). Hence,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

(Guide us to the straight way) means, "Make us firm on the path of guidance and do not allow us to deviate from it."

Guide us to the straight path that is ‘show us the way to it’. This is substituted by

The Prayer for Guidance

The last three verses of the Surah consist of a prayer on the part of man. In other words, Allah Himself, in His great mercy, has taught man what to pray for:

“Guide us in the straight path, the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who have gone astray.”

The Implications of Guidance

A problem of highest significance arises here. The teaching with regard to the prayer for being guided in the straight path is addressed equally to all men or all Muslims and to saints and prophets who have already received guidance and are even a source of guidance for other men. Why should these repeatedly pray for something they already possess? The answer to this question depends on knowing all that is implied by guidance. The answer would, at the same time, remove all difficulties and confusions which arise in the minds of those who, not being familiar with the true signification of guidance, begin to suspect that certain verses of the Holy Qur'an were contradicting certain others.

The Meaning of Hidayah or Guidance

The best explanation of the word, Hidayah (guidance) has been offered by Imam Raghib al-Isfahani in his Mufradat al-Quran, which can be summed up thus: Hidayah signifies leading someone towards his destination, gently and kindly; while guidance, in the real sense, issues forth from Allah alone, and it has several degrees.

The First Degree of Guidance

The first degree of guidance is general, and covers everything that exists in the universe -- minerals, plants, animals etc. It would surprise many to hear of guidance in relation to minerals. But the Holy Qur'an makes it quite clear that all forms of existents in the universe, and every particle of dust possesses life, sensitivity, and even consciousness and understanding in its own degree and according to its own sphere of existence. Some of these existents possess more of this essence than others, and some less. Hence, those who have very little of it are considered to be inanimate and devoid of consciousness. The Shariah too has recognized this difference, and such creatures have not been made to bear the obligation of observing the injunctions of Allah. The creatures which show obvious signs of life but not those of consciousness and reason are considered to be living, but not rational; whereas, creatures showing the signs of consciousness and reason, along with those of life, are called rational beings. Because of these differences in the degrees of consciousness, men and jinn alone, of all the existents in the universe, have been made subservient to the injunctions of the Shariah and accountable for their actions, for they alone have the necessary consciousness and understanding. But, it does not mean that other creatures or existents are totally devoid of life or sensitivity, or of consciousness and understanding. The Holy Quran is very explicit on this point:

“Nothing exists that does not celebrate His praise, but you do not understand their (mode of) praising.” (17:44)

“Have you not seen that everything in the heavens and the earth proclaims Allah's purity, and the birds too that spread their wings? Each of them knows its prayer and its (mode of) praising. And Allah is aware of what they do.” (24:41)

Evidently, one cannot extol and praise Allah without knowing Allah. It is equally evident that knowing Allah is the highest form of knowledge possible, and such knowledge cannot be gained unless one possesses consciousness and understanding. These verses, therefore, show that everything that exists in the universe possesses life, sensitivity, understanding and consciousness, though it may not always be apparent to the ordinary observer -- a truth which has been endorsed by all the great religions, by certain ancient philosophers, and lately even by experimental science.

This, then, is the first degree of guidance which is common to minerals, plants, animals, men, jinns and all the forms of creation. The Holy Qur'an speaks of this primary and general guidance in these words:

“He gave to everything its distinctive form, and then guided it.” (20:50)

Or, as we find in another Surah:

“Celebrate the name of your Lord, the Most High, Who has created all things, well proportioned them, and Who has determined and guided them.” (87:1-2)

That is to say, Allah has given every creature a particular nature and function, and guided it in a way which should correspond to its station in the scheme of things. Thanks to this general guidance, everything in the universe is performing its allotted function with such marvelous efficiency. For example, it is the ears that hear a sound and not the eyes or the nose. Similarly, the nose smells but cannot see; the eyes see but cannot smell. In short:

“There is nothing in the heavens and the earth but comes to the All-Merciful as a servant.” (19:93)

The Second Degree of Guidance

Unlike the first, the second degree of guidance is not general but particular. It is limited to those creatures which are considered to be rational, that is, men and jinns. This kind of guidance comes to every man through prophets and revealed books. Some accept this guidance, and become believers (Muslims): some reject it and become disbelievers (Kafirs).

The Third Degree of guidance

The third degree of guidance is still more particular, being special to true believers (Muminin) and the God-fearing (Muttaqin). Like the first degree, the third kind of guidance too descends directly to the individual from Allah, and it is called, Tawfiq That is to say, Allah's grace provides a man with internal and external means and circumstances which should make it easy, and even pleasant for him to accept and act upon the guidance of the Holy Quran, and difficult to ignore or oppose it. The scope of the third degree of guidance is limitless, and its levels indefinite.5 Here is the sphere in which man, not only can, but is required to make a progress in the veritable sense of the term. The agency of this progress is the performance of virtuous deeds. All increase in virtuous deeds brings with it an increase in divine guidance. The Holy Qur'an itself gives us the promise of such increase:

“As for those who follow the straight path, Allah will increase their guidance.” (47:17)

“And whoever believes in Allah, He guides his heart.” (64:11)

“Those who strive for (literally, 'in') Us, We will surely guide them in Our paths.” (29:69)

It is in this field of progress that we see even the greatest prophets and men of Allah striving, and it is an increase in divine guidance and help that they keep seeking to their last breath.

A Cumulative view of guidance

Keeping in mind the three distinct degrees of guidance, one can easily see that guidance is a thing which everyone does possess in some way, and yet no one, not even the greatest, can do without wishing to attain more of its advanced and higher stages. Hence, of all the prayers man can address to Allah, the most important is the prayer for guidance, which has been taught to us in the very first Surah of the Holy Qur'an; and this prayer is as necessary for the greatest of prophets and men of Allah as for an ordinary Muslim. That is why the Surah Al-Fath (Victory), in enumerating the material and spiritual benefits of the conquest of Makkah in the last days of the Holy Prophet (peace be upon him) also says: (and to guide you on the straight path) (48:20). When these verses were revealed, the Holy Prophet (peace be upon him) had already received guidance and was a source of guidance for others. The good tidings of receiving guidance can, in this situation, have only one meaning that he attained some very high station of guidance at the time.

Guidance: Some notes of caution

In concluding this discussion about the different implications of 'guidance' (Hidayah), we repeat points that would help the reader of the Holy Qur'an avoid certain confusions and errors:

1. The Holy Quran sometimes speaks of divine guidance as being general and common to believers and non-believers, in fact to all creatures, and sometimes makes it out to be particular and special to the God-fearing. So, the unwary may be led to sense a contradiction here. But once it is understood that one degree of guidance is common to all, whereas another degree is limited to particular cases, the doubt and confusion readily resolves itself.

2. On the one hand, the Holy Quran reminds us again and again that Allah does not grant guidance to the unjust and the unrighteous; on the other hand, it repeatedly declares that Allah guides all. The misunderstanding which may arise here is also dispelled by knowledge of the degrees of guidance. Now we can easily see that the general guidance is given to all without any distinction, but the third and very special degree of guidance is not granted to the unjust and the unrighteous.

3. The first and the third degrees of guidance pertain to a direct act of divine grace, and no prophet can have anything to do with it, for the function of the prophets is related only to the second degree.

Whenever the Holy Qur'an speaks of Prophets (peace be upon them) as guides, it is always referring to this second degree, and to it alone. On the other hand when Holy Qur'an, addressing the noble Prophet (peace be upon him), says: (You cannot guide whom you please) (28:56), it is the third degree of guidance which is intended, that is to say, it is neither the function of a prophet nor is it in his power to provide tawfiq to anyone, in other words, to make it easy for anyone to accept guidance.

To sum up, the Qur'anic prayer (guide us in the straight path) is most comprehensive, and certainly, one of the most important prayers taught to man. No member of the human family can claim not to need it. No success, no prosperity in this or in the other world can really come without being on the straight path. Particularly so, for man lost in the anxieties of mortal life, the prayer for the straight path is an elixir, though people do not realize it.

Guide us on the straight path. This is the wellspring of worship and the marrow of obedience. It is the supplication, asking, pleading, and imploring of the faithful. It is seeking straightness and firm fixity in the religion. It means: “Lead us to this path, make us travel upon it, and make us firm in it.” The faithful are saying, “O God, show us Your road, then make us go forth on the road, then take us from traveling to being pulled.” These are the three great roots: first showing, then travel- ing, then being pulled. Showing is what the Exalted Lord says in “He it is who shows you His signs” [40:13]. Travel- ing is what He says in “You shall surely ride stage after stage” [84:19]. Being pulled is what He says in “We brought him near as a confidant” [19:52]. MuṣṬafā asked God for showing. He said, “O God, show us things as they are.” About travel- ing he said, “Travel! The solitary will be the preceders.” About being pulled he said, “One attrac- tion of the Real is equivalent to all the deeds of jinn and men.” In this verse, the faithful ask for all three of these from God, for not everyone who sees the road travels the road, and not everyone who travels the road reaches the destination. Many there are who hear but do not see, many there are who see but do not recognize, and many there are who recognize but do not find. Many a prayerful shaykh has fallen from his steed! Many a tavern-goer has saddled up a lion! [DS 110] Concerning His words, “Guide us,” it has been said, “Cut off our secret cores from witnessing the others, display in our hearts the dawning lights, isolate our intentions from the defilement of traces, take us beyond the way stations of seeking and inference to the courtyards of proximity and union, prevent us from taking repose in likenesses and shapes by treating us with the gentleness of finding union, and unveil to us thereby the witnessing of majesty and beauty.”