Event of Ghadeer In The Holy Quran- By Mujtaba Somji

“O Messenger! Convey what has been sent down to you from your Lord; and if you do not,
then you have not conveyed His message (at all); and Allah will protect you from the (vice of)
people, verily Allah does not guide the unbelieving ones.” (Surah al-Maidah, ayah 67)

Mujtaba Somji 

In this verse, only the Prophet (p.b.u.h.) is addressed. It states but his duty. Then, for a further emphasis it warns him that if he refrains doing that, he has not conveyed his message to people at all.

Truly, what an important subject there existed in the latest months of the Prophet’s life that in the above mentioned verse the lack of its conveyance has been counted equivalent with the lack of messenger ship wholly.

In different books of the scholars of both Sunnite and Shi’ah schools of thought, there are many traditions recorded to say that the above mentioned verse has been revealed at Ghadir e Khum about the appointment of the successor for the Prophet (p.b.u.h.) and the future fate of Islam and Muslims.

“Verily, verily your guardian (Waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down (in prayer).” (Surah al-Maidah, ayah 55)

It has been cited in the occasion of revelation of the above verse that: a beggar entered the Mosque of the Messenger of Allah (p.b.u.h.) and asked people for a charity. No one gave him anything except for Imam Ali (a.s.) who pointed his finger to the beggar while he was bowing in the prayer, and he remitted his ring to that beggar. In honouring of this remittal, the above verse was revealed. It is also stated that Imam Ali (a.s) was in such deep connection with his Lord during his prayers that he got an inner indication from the Almighty that a beggar has come.

‘Ammar-Yasir says that it was after the remittal of the ring and the revelation of the holy verse that the Messenger of Allah (p.b.u.h.) said: “The one whose master I am, then this Ali is his master.” The holy Prophet (p.b.u.h.) recited this verse in Ghadir e Khum in order to state the position of Imam Ali (a.s).

Many Islamic scholars and the commentators of the Qur’an have said that the objective meaning of the word ‘waliyy’, mentioned in the above verse, is Wilayah in the sense of: ‘guardianship’ and ‘material and spiritual personal initiative’ and ‘leadership’. In particular that this guardianship has been ordered in the same row of the guardianship of the Prophet (p.b.u.h.) and the guardianship of Allah (s.w.t), and these three are stated in one sentence.

Thus, this verse is one the verses that, as a Qur’anic text, indicate to mastership and Imamate of Imam Ali (a.s).

Quran and Forgiveness- By Mujtaba Somji

“Those who say: Our Lord! Surely we believe, therefore forgive us our faults and save us from the
chastisement of the fire.” Surah Ale Imran, ayah 16

The pronoun, ‘‘those’’, refers to ‘‘those who guard (against evil)’’, mentioned in the preceding verse.
They call upon Allah (s.w.t) and say, ‘‘Our Lord!’’ By declaring His lordship, they confess their own
servitude and seek His Mercy to grant them what they are asking for. ‘‘surely we believe’’: The sentence
is not an attempt to lay God under their obligation, becuse it is Allah (s.w.t) who lays the believers under
His obligation by helping them to believe. Rather it is a plea to Allah (s.w.t) to fulfill for them the promise
of forgiveness made with the believers.

The forgiveness of sins does not necessarily mean release from punishment. Saving a sinner from
punishment is a grace which Allah (s.w.t) bestows on him who believes in Him and worships Him. Of
course, sometimes Allah (s.w.t) in His mercy establishes some rights for the servants on Himself; and
one of those rights is the promise given to them that He would forgive their sins and save them from the
chastisement of the Fire

“And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens
and the earth, it is prepared for those who guard (against evil).” Surah Ale Imran, ayah 17

The Qur’an, in most of the places, joins forgiveness with the Garden. It is because the Garden is a
place of purity and cleanliness; the impurities of sins and filth of vices cannot enter it, nor can a person
tarnished by them — except after forgiveness and removal of that filth.

The clause, ‘‘and a Garden, the extensiveness of which is (as) the heavens and the earth’’ denotes here
spaciousness, extensiveness; it is a common usage; the expression metaphorically implies that it is
spacious to the utmost, or to an extent that human imagination cannot reach it.

The clause, ‘‘it is prepared for the pious ones’’, paves the way for description of the characteristics of the
pious ones which is given in the coming verses.

A famous narration:

A lady during the time of the Holy Prophet (S.A.W) used to throw garbage on him whenever he passed
by her house. This went on for several days. However one day when the Holy Prophet (S.A.W) passed
from the same road there was no trash thrown on him. The Holy Prophet (S.A.W) got surprised but
then he came to know from the neighbors that the lady was sick. So he went to visit her and the lady
was surprised to see the Holy Prophet (S.A.W) and she thought that he has come to take revenge. So
the Holy Prophet asked her, “how is your health now?” So the lady was amazed at this act of the Holy
Prophet (S.A.W) as she thought that the Prophet had other intentions. The lady immediately realized her
mistake and she immediately asked for forgiveness and she became a Muslim.

We learn from this that we should always forgive one another and should always show mercy to
everyone regardless of his race, religion, colour, etc. We need to aspire toward the perfect quality of
Allah (s.w.t), which is “The All-Forgiving.”

Use Quran to show true islam by Mujtaba Somji

As we all know during these current times, Islam has faced many attacks and false accusations. It has been made fun of and is seen to be a mockery, the latest being the making of the film, “innocence of Muslims”. As Muslims, we are duty bound to defend the Word of The Almighty as it is a gift to us, and as humans, it is our nature that we do accept and take good care of gifts that we receive whatever it may be.

Every system has a guide to ensure efficient use of it. E.g. a computer or machine. And so Islam being a systematic religion that covers all aspects of life also has a guide known as Qur’an.

Qur’an is a book which is always living and is applicable at all times, from Holy Prophet (s.a.w.w)’s time till the day of judgment. And so, it is a living miracle which helps solve all problems of life logically and ethically in a systematic way.

Also, when we look into any system, project or for instance a book, and then we are told to discuss what it is about, we will always read the whole thing and not part of it. This is because it will not be an academic approach as it requires full information.

So, the same thing applies to Islam or rather the Qur’an such that when non-believers claim and accuse Muslims of being terrorists or that the Qur’an just talks about war and violence. This is because, they read only part of the whole thing or also they just read a sentence of it. But, when we tackle a problem, we have to look at it in all fields of it so that we can draw a conclusion. The people, who accuse us, do not approach Islam academically. And therefore, we are responsible to discuss with them and educate them, as it is a blessing from Him, that we have the knowledge about it and that we are born Muslims.

And the Qur’an teaches us how to teach the dis-believers. This is said in Surah at-Tawbah, ayah 6. This ayah teaches us how to approach the claimer and what to do.

“If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.”

This is to provide them opportunities for hearing the true message of Allah, so that they may see the light of reason and accept the true religion of Allah. It is the highest form of tolerance. Islam enjoins upon its followers to give people every kind of facility to hear and understand the word of Allah. The pagans of Makka, the worst enemies of Allah, were allowed to enjoy protection so that they might first know the teachings of the religion of Allah and then decide about their future conduct.

Logically, when we are attacked, the first thought in our mind will be to defend ourselves.

We can further see that Qur’an teaches about self-defense but we are bound to certain limits that we are ordained to follow. This is in Surah al-Baqarah, ayah 190;

 “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.”

The message of Islam is universal. From early times the Muslims were only permitted to fight in self-defence.

This is further supported by Surah al-Baqarah, ayah 194

“The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.”

The men of Allah are allowed to inflict injury on those who violate the sanctity of the sacred months and attack the believers, because under the law of retaliation justice demands that the aggressors be punished, but when the enemies desist from continued confrontation, peace, bound by agreement, should prevail and be adhered to.

“Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them).‎”

It is also true that out of their cunning and design some people wage war upon the Muslims with the help of the open and avowed enemies of Islam. If they do not keep away from you, nor offer peace, nor restrain their hands, seize them and destroy them wherever they are.

So, we can see that the Holy Book that had been attacked does carry so much weight and is without any doubt a clear miracle with amazing massages and guidelines. And therefore, our brain automatically demands us to know the author and question about Him, and that is none but Allah. To know how Merciful he is to his Creations, he has made it Wajib on Himself to grant Mercy on us. This is said in Surah al-An’aam, ayah 12

“Say: “To whom belongeth all that is in the heavens and on earth?” Say: “To Allah. He hath inscribed for Himself (the rule of) Mercy. That He will gather you together for the Day of Judgment, there is no doubt whatever. It is they who have lost their own souls, that will not believe.”

This proves to us that He is all Kind and all Merciful. But, we should keep in mind that He is also very swift in reckoning as everything has its limits. Lastly we must keep reminding ourselves that his bounties are limitless and to gain them we need to obey Him by doing what pleases Him and avoiding what he has forbidden.

A Parable in the Holy Qur’an

A Parable in the Holy Qur’an

In the name of Allah, the Beneficent, the Merciful.

There are many parables Allah sets forth in the Holy Qur’an for man to reflect upon. One such parable is a verse below that shows the importance of the Holy Qur’an.

Surah Al-Hashr (The Gathering), Verse 59.

‘Had we sent down this Qur’an, on mountain, thou (O’ Our Apostle Muhammad!) wouldst certainly have seen it (the mountain) humbled itself, and rent asunder for the fear of God; And we set forth these similitudes unto mankind that they may reflect’

Sending down of the Holy Qur’an on a mountain has been used in a hypothetical sense and the concluding words of the verse say that it is a parable used for the people to reflect, which means that such expressions are not to be taken in the literal meaning of their verbal forms but must be studied with the inner or latent meaning treasured in them for people endowed with the insight necessary to have their correct interpretation.

When a mere reflection of the divine glory on the Mountain reduces the mount to dust i.e. the Qur’an is so forceful that it would affect a heartless mountain – the wonder is that man with heart is not affected.

(TAFSEER BY S.V.MIR AHMED ALI AND AYATULLAH AGHA H.M.M. POOYA YAZDI)

A Source Of WIsdom

Contributed by: Mujtaba Somji

In the name of Allah, the Beneficent, the Merciful.

Another aspect that the Qur’an’s importance can be seen and understood
is by looking it as:

A SOURCE OF WISDOM.

Surah Yaseen, ayah 2 and 3:

وَالْقُرْآنِ الْحَكِيمِ {2}
[Shakir 36:2] I swear by the Quran full of wisdom

إِنَّكَ لَمِنَ الْمُرْسَلِينَ {3}
[Shakir 36:3] Most surely you are one of the messengers

“I swear by the Quran full of wisdom.”

In this holy verse the Lord of the worlds swears by the Quran, which itself is a true testimony to the messenger ship of Muhammad (‘s).
This shows extreme nicety of the holy verse, which, if you ponder over it, has both sworn and presented a proof of its stand. Quran itself is a witness to the truth that Muhammad (‘s) is a Messenger of God!

The phrase, “full of wisdom” implies that whatever knowledge we have is from this Holy Book. How amazing is it that we have a gift right in front of us but yet we tend to ignore it at times. Surely, this is not an ordinary book which can be written by anyone and that is why we see that the challenge is open, “Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the
like of it, though some of them were aiders of others.”

Then how is it that this book (Quran) is full of the foremost and the latest sciences? And whatever is necessary for mankind, a variety of
sciences. Is there any room for doubting that it is sent only by Almighty God? It is before your own eyes that Muhammad (‘s) passed
forty years of his life in Mecca. He has not come from any other place. Is there anyone who can claim that he had a teacher or he went
to a school? So these sciences are definitely not his own. Necessarily they are from Almighty God.

Tafseer from – Heart of the Qur’an: A Commentary to Sura al Yasin by
Ayatullah Dastghaib Shirazi (qs)

Surah Al-Baqarah, Verses 2-5:

Provided by Sajjad Khalfan

 

In the name of Allah, the Beneficent, the Merciful.

 

We begin by discussing the benefits derived from reading the Holy Quran. We begin by one such benefit today as explained from Surah Al-Baqarah.

GUIDANCE FROM THE HOLY QURAN:

Guidance from the Holy Quran follows after Guidance from Allah (swt) as explained below.

Surah Al-Baqarah, Verses 2-5:

Surah Al-Baqarah, Verses 2-5

{2} This Book, there is no doubt in it, (is) a guidance to those who guard (against evil).

{3} Those who believe in the unseen and keep up prayer and spend (benevolently) out of what We have given them.

{4} And who believe in that which has been sent down to thee and that which was sent down before thee and they are sure of the hereafter.

{5} These are on a guidance from their Lord and these it is that shall be the successful ones.

QUR’AN: This Book, there is no doubt in it, (is) guidance to those who guard (against evil), those who believe in the unseen:

Those who guard against evil, or in other words, the pious ones, are the very people who believe. Piety or guarding oneself against evil, is not a special virtue of any particular group of the believers. It is not like doing good, being humble before God or purity of intention, which are counted as various grades of the faith. Piety, on the other hand, is a comprehensive virtue that runs through all the ranks of the true faith. It is for this reason that Allah has not reserved this adjective for any particular group of the believers.

The characteristics of piety, enumerated in these four verses, are five: Believing in the unseen, keeping up prayers, spending benevolently out of what Allah has given, believing in what Allah has revealed to His apostles, and being sure of the hereafter. The pious ones acquire these spiritual qualities by guidance from Allah, as Allah tells us in the next verse: “These are on guidance from their Lord.” They became pious and guarded themselves against evil because Allah had guided them to it. When they got that quality, the Qur’an became guidance for them: “This Book …(is) guidance to those who guard against evil.”

It clearly shows that there are two guidance, one before they became pious, the other after it. The first guidance made them pious; and thereupon Allah raised their status by the guidance of His Book.

The contrast is thus made clear between the pious ones on one hand and the disbeliever and the hypocrites (who are admonished in the next fifteen verses) on the other. The latter two groups are surrounded by two straying and two blindness. Their first straying causes their unbelief and hypocrisy, and the second one (which comes after their unbelief and hypocrisy) confirms their first error and strengthens it. Look at what Allah says about the disbeliever: Allah has set a seal upon their hearts and upon their hearing; and there is a covering over their eyes (2:7). Sealing their hearts has been ascribed to Allah, but the covering over their eyes was put by the disbeliever themselves. Likewise, Allah says about the hypocrites: There is a disease in their hearts, so Allah added to their disease (2:10). The first disease is attributed to the hypocrites themselves, and the second one to Allah. The same reality has been explained in many verses. For example: He causes many to err by it and many He leads aright by it! But He does not cause to err by it (any) except the transgressors 2:;26); …but when they turned aside, Allah made their hearts turn aside (61:5).

In short, the pious ones are surrounded by two guidance, as the disbeliever and hypocrites fall between two errors.

The second guidance is by the Qur’an; therefore, the first one must have been before the Qur’an. They must have been guided by a healthy and unimpaired psychology. If a man’s nature is faultless and flawless, it cannot fail to see that it is dependent on something above it. Also, it realizes that every other thing, which it may perceive, imagine or understand, depends likewise on a thing outside the chain of dependent and needy things. Thus, it comes to believe that there must be a Being, unseen and un-perceptible through the senses, who is the beginning and end of every other thing. It also sees that the said Essential Being does not neglect even the smallest detail when it comes to creative perfection of His creatures. This makes him realize that the said Creator cannot leave the man to wander aimlessly hither and thither in his life; that He must have provided for him a guidance to lead him aright in his actions and morals. By this healthy reasoning, the man acquires the belief in One God, in the institution of prophet hood and in the Day of Resurrection. In this way, his faith in the fundamentals of religion becomes complete. That faith leads him to show his servitude before his Lord, and to use all that is in his power – wealth, prestige, knowledge, power, and any other excellence – to keep this faith alive and to convey it to others. Thus we come to the prayer and benevolent spending. The five virtues enumerated in these verses are such that a healthy nature unfailingly leads the man to them. Once a man reaches this stage, Allah bestows on him His another grace, that is, the guidance by the Qur’an.

The above-mentioned five qualities – correct belief and correct deeds – fall between two guidance, a preceding one and a following one.

This second guidance is based on the first one. This fact has been described in the following verses:

Allah confirms those who believe with the sure word in this world’s life and in the hereafter (14:27). 

0 you who believe! Fear Allah and believe in His apostle. He will give you two portions of His mercy, and make for you a light with which you will walk… (57:28). 

0 you who believe! If you help Allah, He will help you and make firm your feet (47:7).

*Tafseer from Al-Mizan*

Sura Ikhlas

commentary by Pooya/M.A.

Verse 1: 

“Say: He, Allah, is One.”

Commentary:

Ahad, one in being, is applied to Allah alone, and signifies the one; the sole; He who has ever been one and sole; or the indivisible; or He who has no second to share in His divinity, nor in His essence, nor in His attributes.

The spirit of the absolute unity of Allah is the foundation of the structure of the religion of Allah, Islam. This surah, which explains the unity (tawhid) of Allah, was revealed to give an idea of Godhead the Holy Prophet preached.

It begins with huwa (He) which refers to the known, known to all, but not identifying any one. Refer to the commentary of Fatihah: 1 and Baqarah: 255. In the Aryan creeds atma and brahma is one, therefore “I” (first person singular) is used by them to refer to the conception of the absolute.

Ahad signifies the unity of His essence. He is free from compositeness. According to Imam Ali bin Husayn Zaynal Abidin samad refers to the supreme being that continues, or continues for ever, or is everlasting, or is the creator of everything of whom nothing is independent, or is dependent on no person or thing but all persons or things are dependent on Him, therefore the eternally besought by all. He cannot be described or defined as one void of any excellence, or any excellence void of Him, He is infinite.

Verse 2:

Surah al-Iklaas, ayah 2:

Allah, the Eternal

Commentary:

Many meanings are mentioned for /samad/ in Islamic narrations, commentaries, and lexicons.

Raqib cites in Mufradat that ‘Samad means a Lord; one to whom reference is made in matters of importance’. Some others have said that ‘samad’ means ‘something whose inside is not hollow, but it is full’.

It also means ‘a Lord’,when applied for Allah, because affairs are dependent upon Him. ‘Samad’ signifies one who is high or elevated in the utmost highness, and a Lord to whom one resigns himself, has recourse to, or is in need of, or One above Whom there is no one, or One Who continues, after His creatures have perished.

Imam Husain (a.s) in a tradition, has stated five meanings for ‘samad’:

1. A Lord Whose Lordship has attained its utmost point or degree.

2. An Essence and Being that continues or continues for ever or is everlasting.

3. The Existence that has not a hollow inside.

4. The One Who takes no nourishment, food or drink.

5. One Who does not sleep. (5)

A tradition from Imam Ali-ibn-al Hosain (p.b.u.h.) says: ‘Samad’ is One Who has no partner and it is not difficult for Him to protect things, and nothing is hidden from Him. (6)

The term ‘samad’ has such a vast meaning that we cannot mention them, completely, or in other ,words, the names or the attributes, mentioned to describe its nature, cannot be translated to covey the exact sense to the fullest meaning of the terms.

A tradition denotes that the citizens of Basrah wrote a letter to Imam Husain (a.s) and asked him the meaning of /samad/.

He replied: In the Name of Allah, The Beneficent, The Merciful: Then do not plunge in vain talk about the Qur’an and do not dispute about it and do not speak about it when you do not know (it). Verily, I heard from my grandfather, the Messenger of Allah, who said: ‘The person who talks about the Qur’an without knowing (it), his abode will be in fire’. Allah, Himself, has rendered ‘samad’ to mean: ‘He begets not, nor is He begotten’, ‘And there is none like unto Him’… . Yes, Allah is ‘samad’ Who is not from anything and is not in anything or on anything; He is the Creator of everything and all are from Him by His Power; what He has created to perish will perish at His Will, and what He has created to remain will remain in His Knowledge. This is Allah; al – Samad (7)

Verse 3

He begets not, nor is He begotten

Commentary:

In this verse, it rejects the idea of the Christians, the Jews, and the pagan Arabs who declared that Allah had a child or is a father. Different from this is the statement of those who believe in Trinity; the Father, the Son and the Holy Ghost.

Christians know ‘Jesus’ as the son of God. The Jews believe ‘Ezra’ (‘Uzair) was the son of God: The Jews call ‘Uzair a son of God, and the Christians call Christ the son of God. That is a saying from their mouth; (in this) they but imitate what the Unbelievers of old used to say. Allah’s curse be on them, how they are deluded away from the Truth!, (Sura Taubah, No. 9, verse 30).

The Arab pagans believed that angels were the daughters of Allah: …And they falsely having no knowledge, attribute to Him sons and daughters…, (Sura An’am, No. 6, Verse 100).

It Is understood from some of the Islamic narrations that ‘begets’, in the verse under discussion, has a broader meaning. It negates any material and delicate things emerging from Him, or He, the Sacred Essence, emerging from any material and delicate thing.

In the above mentioned letter of Imam Hosain (p.b.u.h.), to the people of Basrah, about the commentary of the term /samad/, he commented on the current verse, saying: /lam yalid/, i.e. there emitted nothing from Him-neither material things nor a child, nor other things that emit from creatures, nor a delicate thing like a soul.

Nothing appears in Him, such as sleep, imagination, grief, sadness, happiness, laughter, tears, fear and hope, courage and discouragement, hunger and satiety.

Allah is more exalted than that something should emit from Him, or that He begets something material or delicate, nor is He begotten from something material or delicate…Similar to a living creature coming out from another one, or a plant from the earth, water from a spring,fruits from trees, nor the like, emitting delicate things from their sources, such as visionfrom the eye, hearing from the ears, smelling from the nose, tasting from the mouth, speech from the tongue, knowledge and understanding from the heart (insight and soul), and particles of fire from stone…. (8)

According to this tradition, ‘begets’ conveys a vast meaning, so that it may envelop any emitting things of any kind from anything else, and this is, in fact, the second meaning of the verse whose first and apparent meaning was the meaning that was mentioned in the beginning. Besides, the second meaning, with the anology of the first meaning, is quite adaptable and understandable; since, if Allah has no children, it is because He is aloof from the qualities of material. This meaning is also right for other qualities of matter.

Verse 4

“And none is like Him.”

Commentary:

The term / kufw / originally means ‘equal from the point of position and rank’, then, it is used for any similarity.

Considering this verse, the Holy Essence of Allah is free from all qualities or obstacles that creatures have, and free from all defects and limitations. This is ‘Unity of Attributes’ that corresponds with ‘Unity of Number ‘.

Therefore, He is One in Essence, in attributes, and in deeds; and He is unique in every aspect.

Amir-al-Mo’mineen Ali (a) has said: “…no change can take place in Him and no lessening, diminishing, dwindling, decay and dissipation of His Mighty and Glory is possible, that He is not begotten from anyone nor does He beget anyone. ..He has no peer and no equal. He can destroy things created by Himself in such a way that they will cease to exist and disappear into nothingness…”. [16]