Meaning of "Sirat-e-Mustaqeem" (The Straight Path)

English Translation of the Friday Sermon by Hazrat Musleh Maud (ra), delivered on 22 January 1926

After reciting Tashahhud, Ta'awwuz and Surah al-Fatihah, Huzoor (ra) said:

My voice and throat are in such a condition today that they do not permit me to speak much. But since the Friday sermon is among the essential Sunnahs of Islam, it cannot be abandoned. Therefore, I will very briefly draw the attention of my friends and brothers to one very important and essential point of Surah al-Fatihah.

The Question about the Straight Path

In Surah al-Fatihah it is said:

"Guide us to the straight path — the path of those on whom Thou hast bestowed Thy blessings." (1:6-7)

Now, the question arises — what is that path referred to in "the path of those upon whom Thou hast bestowed Thy blessings"?

It says: O God, show us the path of those people upon whom You have bestowed Your favors before us.

If one were to interpret this to mean: "Grant us the same ranks and stages that were given to those before us," then every human being could pray for the same degrees and stations that earlier people received.

The Holy Prophet's Prayer

But then we must ask — did the Holy Prophet (sa) also pray in this way?

No one can deny that the Holy Prophet (sa) recited this prayer abundantly — not only in the five daily prayers, but also in Tahajjud and other voluntary prayers.

And yet we know that he was the most excellent of all creation.

If we interpret this verse to mean that the Holy Prophet (sa) was praying for the ranks of those before him, then that would imply that there existed people higher than him — which contradicts his superiority over all mankind.

And if (God forbid) we were to say that he prayed, "Show me the path of those before me who attained Thy blessings," then it would cast doubt upon the very path he himself brought — as if that path were not sufficient for attaining Divine favor.

If the verse only said "Guide us to the straight path", then one could say that the path of God is vast, and that just as Zaid and Bakr need this guidance, so too did the Holy Prophet (sa).

But the Qur'an adds an explanation: "The path of those upon whom Thou hast bestowed Thy blessings."

This specification makes the meaning narrower.

Ordinary people like Zaid or Bakr can certainly pray this way — but the Holy Prophet (sa) cannot be praying for the ranks of others, since all Muslims, from the very beginning, have believed that the Holy Prophet (sa) was not only a Messenger, but the Chief of the Children of Adam, the Khatam an-Nabiyyin (Seal of the Prophets), and the most beloved and nearest to Allah.

And yet, we know he still recited this prayer regularly — in every obligatory and voluntary prayer.

Therefore, it cannot mean that he prayed to be given ranks that earlier people had and he did not.

The Qur'an gives no exception for him, nor do his actions show any such exception.

Hence, we must conclude that the meaning of this prayer for him was not "Grant me the same stages that were given to earlier people," but something deeper.

The True Meaning

Now, another question arises: Was there anyone greater than the Holy Prophet (sa)?

The Qur'an clearly says no. It declares, as plainly as daylight, that he was the embodiment of all excellences found in the previous Prophets. Every spiritual and moral perfection that appeared in any Prophet was fully realized and completed in him. Thus, there has never been, nor will there ever be, anyone above him.

So, it is impossible that the verse "Guide us to the path of those upon whom Thou hast bestowed Thy blessings" means that the Holy Prophet (sa) prayed for the ranks of others.

Otherwise, that would contradict the Qur'an itself.

When we ponder deeply, we realize that this verse does not refer to the specific "path" of earlier nations, but to the method and way of their spiritual progress.

The prayer teaches us to say:

O Allah, grant us the same method of spiritual advancement which Thou hadst granted to the righteous people of the past.

If by "path" we mean the same religious laws and practices, then it would mean that the earlier Shari'ahs were not abrogated — which is false. We do not pray to be led to the Mosaic or Christian law.

Rather, we pray to be granted the same style and manner of spiritual advancement as was granted to the righteous of the past — that our steps, too, may follow the pattern of constant progress until we reach the highest stages of spirituality.

Thus, the true meaning of "Guide us to the path of those upon whom Thou hast bestowed Thy blessings" is:

Grant us continual faith and spiritual progress at every moment, just as those before us continued to progress in faith and understanding.

The Importance of Continuous Progress

The "blessed ones" (An'amta 'alayhim) are those whose progress never ceases. Anyone who halts in his spiritual journey risks even losing faith, for a stagnant faith is a dying faith. Therefore, to be among "those upon whom Thou hast bestowed Thy blessings" means to be in a state of continuous spiritual growth.

So, even the Holy Prophet (sa) could recite this prayer meaningfully — not to gain the ranks of others, but to keep advancing spiritually within his own rank, just as Abraham, Moses, and Jesus continued progressing within theirs.

Hence, Sirat al-ladhina an'amta 'alayhim truly means:

Grant us faith and insight that increase perpetually, and let no moment pass when our step falters on the path of spiritual progress.

No one can truly be called a believer until he continues to advance in spiritual knowledge and understanding. That is why every person must keep praying, as the Qur'an teaches:

"Rabbi zidni 'ilma" — My Lord, increase me in knowledge. (20:115)

Just as Adam prayed, Moses prayed, and Jesus prayed — so too did the Holy Prophet (sa) pray.

The lowest and the highest are equal in this sense — all must keep seeking progress.

Therefore, I remind my community that every one of you must strive to keep advancing in faith and understanding.

All ruin comes from stagnation — from standing still.

Destruction begins when man ceases to move forward.

The Need for Feeling and Action

Some may think, "Who would not want to progress?" But mere thought is not enough — feeling must accompany it.

Knowledge without feeling brings no change.

Just as one does not learn merely by thinking about study, nor become righteous merely by wishing for it — only when true feeling arises within does change begin.

Love is the same: love without feeling is lifeless. True love expresses itself through sacrifice.

See how a mother, out of her love for her child, bears every hardship and endures every pain — because she feels love, not merely thinks of it.

Thus, thought without feeling is fruitless.

True resolve is that which is accompanied by deep emotion that drives one to action.

And the sign of this feeling is sacrifice — for only one who truly feels love can offer sacrifice.

Therefore, O members of the Jama'at, develop within yourselves the state of feeling — the inner spiritual sensitivity that compels you to act and progress.

Create within yourselves the state of "Rabbi zidni 'ilma" — constant thirst for advancement in faith and knowledge.

If even the Holy Prophet (sa) needed continual progress and sacrifice, how can we be free from that need?

Many people think that by accepting a few arguments and acknowledging the truth of the Promised Messiah (as), they have completed their task. But in reality, that is merely the doorstep — the field of action lies ahead.

If one stops there, rust begins to settle, and one risks falling back to where he started.

In both divine law and the natural world, destruction comes to those who cease to move forward.

Whatever stops advancing, perishes.

Only that which constantly progresses survives.

Therefore, I advise my friends: keep increasing your knowledge, faith, and insight.

True Understanding (Irfan)

True understanding ('irfan) is not mere intellectual knowledge — it is a living connection with God so strong that one feels as though a rope ties him to God, and he cannot move away even if he tries.

When a person reaches the stage where he feels, "I cannot leave God even if I wished," — that is true 'irfan.

He becomes like a horse tied firmly to a stake, unable to wander away.

Or like a dog wearing its master's collar — even if it strays, people recognize it as belonging to that master and bring it back.

So too, when a servant of God wears the collar of servitude (ʿubūdiyyat), even if he stumbles, God does not let him go astray.

If animals like cats and parrots are sought by their owners when lost, how could the Lord of all creation abandon His servant who truly belongs to Him?

Therefore, become the property of God — so that even if you slip, He will bring you back.

This is 'irfan — true understanding and nearness to God.

As it deepens, the bond of servitude tightens around the neck.

Those who attain this stage are safe from trials and apostasy. Even if momentarily shaken, God holds them firm and draws them back to Himself.

Conclusion

So, I again urge my community:

Remove from your hearts all feelings that distance you from God.

Develop those feelings that draw you near to Him.

Strive to attain 'irfan — true insight and nearness to Allah.

May Allah remove our weaknesses, protect our faith from wavering, keep our steps firm upon the path of spiritual progress, and teach us all the ways of advancement that He taught to the righteous before us.

May He grant guidance to those who have not yet entered the Community but for whom the Holy Prophet (sa) and the Promised Messiah (as) were equally sent — that they too may join and recognize God.

And may He forgive our past negligence toward them and enable all to enter this divine movement, so that His full glory may be manifested upon the earth.

Ameen.

(Al-Fazl, 29 January 1926 — Khutbat-e-Mahmud, Vol. 10)

Original Urdu: (صراط مستقیم کا کیا مطلب ہے ۲۲ جنوری ۱۹۲۶) Khutbat-e-Mahmud, Vol. 10, Page 41