Introduction
Daily, the practicing Muslim asks Allah for guidance during the recitation of Soorah Al-Faatihah. The text goes on to summarize what "the straight path" (As seeraat al mustaqeem) as the path which generates blessings from God (an'amta 'alayhim), provides immunization from that which brings forth Divine anger (al maghdoobi 'alayhim) as well as from that which will divert from God's plan (wa lad daal-leen)(ft.#1).
Soorah Al-Faatihah, being the first chapter of the Qur'an, functions as a preface to the rest of the scripture, as well as its obvious usage in prayer and supplication. While the subjects of divine anger and diversion from Allah are both topics of interest, it is prudent to focus on hidaayah. This word means "guidance", the most important gift that can be bestowed, particularly from the Creator. (ft.#2).
There are aspects of hidaayah that are highlighted in the Qur'an, these points are necessary to explore, because-seeing as the Qur'an is the words of Allah- such knowledge will prove very useful in identifying authentic guidance- in contrast to being totally lost. The scripture contains much more data in these regards, but we have- for this article- chosen points from selected references.
Proper theological foundation
Repeatedly we face within the scripture the importance of understanding that God is the only one that deserves to be worshiped, that He has sent forth messengers and prophets to convey ethical and theological points.
"So, if they (Ahlil Kitaab ft.#3) believe similar to what you (O Muslims) believe in, then they have received guidance..." (Q 2:137).
Just before the above text, an even more telling verse informs us "and they assert "be Jews or Christians, then you will be guided'. Say: Nay, (guidance is on) the path of Abraham (millat ibrahim), the upright, he was not of those who ascribe partners to God (mushrikeen) (ft.#4).
In a particular context (Q 6:88), we see that God's guidance is delivered by the messengers (starting from verse 84) and that ignoring that has the consequence of making one's actions useless in the Divine kingdom.
Some surprising elements that demonstrate hidaayah:
(1) Standing for justice.
(2) Abandonment of wrong cultural practices/thinking
(3) Seeing God's hand in all things.
(4) Traveling.
(5) Dignified appearance/dress and behavior.
Some of the references for the above assertions can be found in the Qur'an in the following locations:
(Q 7:30, 16:35-37, 20:50, 20:82, 5:8).
While all the above are important, I would like to place some emphasis on points 2, 4 and 5. The Prophets not only spoke on the spiritual, but they also have teachings that impact the earthly issues. They were often opposed because their teachings contradicted the social norms and expectations. The Prophet Muhammad taught against female infanticide, idolatry, and selfishness, all of which were problems in his community. Jesus taught against the abuse of mosaic law, which was used to disenfranchise and make people so rigid as to lose their humanity.
Thus, by following the trend of the Prophets (upon whom be peace and blessings), we open ourselves to hidaayah. On dress, the Qur'an says that the best of appearance is that which demonstrates awareness of God (Libaasut taqwaa, dhaalika khair Q 7:26). There is to be dignity in appearance and behavior.
Travel allows us to be exposed to that which we have not seen, it benefits the mind, body and soul, it exposes us to Allah's creation, to needed historical lessons, and countless other benefits. It also helps to destroy the trends of racism, xenophobia, and ignorance in general. The Qur'an has repeatedly stated that travel is something to be embarked upon.
May Allah guide us among those who have been guided, bless us among those He has blessed.
Footnotes
(1) For more on Al-Faatihah itself, see Shamsuddin Waheed: Al-Faatihah: a re-examination (Halaqah notes)
(2) While hidaayah is the commonly used term for "guidance" in Arabic (and other languages), the Qur'an often uses the term "hudaa".
(3) "Ahlil Kitaab" means "people of scripture", a term applied to Jews and Christians (although jurists applied it to followers of other faiths as well). The interpolation is present based on the text in Q 2:135-(as well as overall context) which clearly addresses these religious groups. Q 2:137 is saying that if these folks accept what Muslims accept, i.e. that God's communications also include the Qur'anic revelation to the Prophet Muhammad, this would be a clear-cut indicator that they have been guided.
(4) "Shirk" is not limited to idolatry. Consistently, the Qur'an connects it to being unjust in the world. For which, see 3:18 as well as Shamsuddin Waheed: Only one God: forgotten aspects of Tauheed and its application
