Rules for understanding Quran & a task for shias.

[Fahad Sani]

Assalam o Alaikum wa Rehmatullah wa Barakatuhu,

Here are the few general guidelines for correctly understanding and interpreting the teachings of Quran. These will never let you fall into the trap of any false belief or custom of any ignorant sunni and shia group, if you apply these rules and guidelines honestly. In Sha Allah.

1.   Quran is the collection of Divine Speeches of Allah, which were revealed on different occasions, sometimes a single ayah was revealed, sometimes a group of two or more ayahs.

2.   Quran is the primary source, hadith is the secondary source. Quran establishes the foundations of all beliefs and customs while hadith explain them.

3.   Surahs in Quran are divided in groups based on their main subject and relation between their ayahs. There are total 7 such groups. Each group has one or more makki and madani surahs. For example in first group there are 1 makki (fatiha) and 4 madani surahs (from baqrah to maida). Same way count on the surahs as follows.

Group   Makki surahs   Madani surahs   Main subject
1                   1                     4              Shariah
2                   2                     2               Risalah
3                  14                    1               Risalah
4                   8                     1              Tauheed
5                  13                    3              Tauheed
6                   7                   10               Akhirah
7                  46                    2               Akhirah

4.   Within groups surahs of Quran are divided in pairs of two or three. Surahs in pair share the main subject, style and format of divine orders. One surah of pair explains half of subject and other surah of pair complete it. Like surah baqrah and surah al imran is a pair, surah nahl, surah isra and surah kahf is a pair, surah saf and surah juma is a pair, surah muzamil and surah mudasir is a pair, surah falaq and surah naas is a pair.  Every surah is in pair with others.

5.   There are two types of ayahs in Quran in general. As Allah said in Aal Imran 7.
He is the One Who has revealed to you the Book. Some of its verses are decisive - they are the foundation of the Book - while others are allegorical. Those whose hearts are infected with disbelief follow the allegorical part to mislead others and to give it their own interpretation, seeking for its hidden meanings, but no one knows its hidden meanings except Allah. Those who are well grounded in knowledge say: "We believe in it; it is all from our Rabb." None will take heed except the people of understanding.

6.   Important concepts and words in Quran are repeated at least twice. So if at one place someone understood wrong then the other place will explain and clarify him. So try to find every concept in at least two different places in Quran (there can be more than two) for better understanding.

7.   Whenever you single out any ayah of Quran and try to interpret it’s meaning, then first read it completely, and also 2 to 4 ayahs before and after the main ayah under study. This will help you to know the context of the subject and all other ayahs related to the subject.

8.   First try to find the tafseer of any ayah from the Quran itself, due to the fact that concepts are repeated in Quran, don’t quickly jump to tafseer books. There are 6000+ ayahs in Quran, try to find from them first.

9.   If you find two different beliefs or ahadith on any subject, first compare them with Quran. Anything that goes against the teachings of Quran must be rejected, as I said foundation of all beliefs and customs are in Quran, you just have to find them.

10.    Many scholars say Quran is not easy to understand alone. You must have to refer other books as well. That concept is partially wrong. As it is said in Al Imran ayah 7 that there are two types of ayahs in Quran, similarly there are two perspectives of understanding the Quran. First is the basic guidance or remembrance (Tazakkur e Quran), from this perspective Quran is the easiest book ever. Anyone can get guidance from Quran alone without referring any other book. As Allah said in Surah Qamar four times ayah 17, 22, 32, 40 that “And We have certainly made the Qur'an easy for remembrance (Al-Zikr), so is there any who will remember?”. Other is deep thinking (Taddabur e Quran) about the consequences of events and affairs mentioned in Quran. From this perspective Quran is difficult, because not everyone can do this, only experts can.
 

NOTE: If anyone knows more such rules then share.

For example, lets apply these rules to one of the most important concept in Quran which is mostly misunderstood by many shias and sunnis, i.e concept of waseela.

Word waseela is used two times in Quran. Surah Maida 35 and Surah Isra 57.

Maida 35 says… Seek waseela or means of nearness to Allah. (mostly this part of ayah is only quoted)

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
O believers! Fear Allah and seek the means to be closer to Him and make Jihad (struggle) in His Way so that you may be successful.

Isra 57 says… Those whom they call upon besides Allah, themselves seek waseela to Allah.

 أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
Those to whom they call, themselves seek the means of access to their Rabb - trying as to who can be more near - they hope for His Mercy and fear His punishment, for the punishment of your Rabb is terrible indeed.

There is no any third place in Quran where word waseela is used. So based on these two ayahs it is clear that calling upon others beside Allah in order to get closer to Allah is not the form of waseela mentioned in Maida 35. Allah taunt them on this type of approach. As it is also confirmed by Zumar 3.

 أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.

TASK FOR SHIAS…

Now, same way apply these rules yourself to those ayahs which are the foundations of your beliefs just to confirm that whether they are in accordance with the teachings of Quran or against it. Without referring any tafsir book, first try to understand from the Quran yourself. Do not do taqleed of others all the time.

Here are some single ousted ayahs that are behind your (shia) major beliefs.

Surah Baqrah ayah 124 (About Imamat)
Surah Nisa ayah 59 (About Ulil Amr)
Surah Rad ayah 43 (About who is witness)
Surah Maida ayah 55 (About wilayat)
Surah Maida ayah 69 (About delivery of message)
Surah Saad ayah 75 (About who are aaleen)

.... etc

____________________________________________________________________________________

إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ

May Allah guide us to the true teachings of Quran and Sunnah of His beloved Prophet (s.a.w.w). Ameen

 

[StrugglingForTheLight]

Salam brother, I myself believe I went into this approach you mentioned.   I read ahadith and interpretations, but at the end, I relied on the clear light of Quran to unlock what what yet to become light and clear signs from it as far as the issue of Shiism and Imammate go.

If you wish to discuss the issue of the family of Mohammad in Quran I can. 

I believe every verse is important in Quran. For example, a verse like "And Abraham, Isaac, and Jacob". 

They manifest what other verses are emphasizing on, and form a part of the argument of the Quran.

One thing though I did that I feel most people who believe in Quran don't do and is the reason they become Sunni or remain Sunni, is I distrust initial recitations often because I know Satan and his forces like to keep people away from the high Quran and understanding it in honorable high appreciation to it's verses. The Quran itself warns that regarding hard hearts, they would incline to what Satan suggests regarding the recitation.

There is a lot of WASWAS and SIHR that forms what Quran calls the "JIBT" that is tied with the Taghut and belief in it, and this is why the last two Surahs are a must to recite as much as possible.

The Quran itself can be darkened through Shayateen and people can become blind to it's true light and high form.

Everyone assumes others are misguided but don't guard against Shayateen and their whispers to their own heart.

In this way they become blind to clear flows, clear themes in Quran, emphasis, and belittle so much verses as rrelevant to guidance and belittle the admonishment to humanity and the interlinked way of Quranic verses with another.

Ameen to your prayer.

 

 

 

Edited July 2, 2016 by StrugglingForTheLight

[S.M.H.A.]

1 hour ago, Fahad Sani said:

1.   Quran is the collection of Divine Speeches of Allah, which were revealed on different occasions, sometimes a single ayah was revealed, sometimes a group of two or more ayahs.
 

Quote:

“ 8. The Qur’an claims several stages of its existence

(1) A pre-revealed existence with God in the Lawhe Mahfuz (Ch. LXXXV: v 22) (protected tablet) and in the Kitab-e-Maknun Ch. LVI: vs 77-79) (hidden book).

“Verily it is an honoured Qur’an, In a Book hidden, Toucheth it not save the purified ones.”

(Ch. LVI: vs 77-79)

(2) A revealed form taught to the Holy Prophet when he was created and given the power of expression.

“(God), the Beneficent, Taught He the Qur’an. He created man, He taught him Expression.”

(Ch: LV: vs 1-3).

And

(3) an arranged form revealed to the heart of the Holy Prophet in its totality on the esteemed night in the month of Ramadhan. (Ch. XLIV: vs 1-6 and Ch. XCVII: Al-Qadr).

These three stages refer to God’s teaching the Holy Prophet and acquainting him with the Qur’an.

(4) Fourth is the stage of the gradual revelation of the Qur’an; in this stage the revelation of the Qur’an part by part was meant for recitation to the people (Ch. XVII: v 106):

“And it is the Qur’an which We have apportioned it so that thou mayest recite it unto the people with deliberation (by degrees), and We have sent it down, gradually in portions.”

(Ch: XVII: v 106)

It was in this stage of recitation that the first five verses of Ch. XLVI (‘Alaq or Iqra) were revealed. The first chapter of the Qur’an named al- Fatihatul-Kitab (the Opening Chapter of the Holy Book, the Qur’an) was revealed for the recitation later. In this stage of revelation the circumstances would require quotation and recitation of some chapters or verses (from chapters) not in accordance with the order of the previous arrangement. A portion of one chapter would be recited earlier and the other portion would remain to be recited later on. In this interval few other chapters were revealed for recitation.

(5) Fifth is the stage of post-gradual revelation wherein the Qur’an was taught to be placed within the reach of Jinns and Ins (Jinns and human beings) as an everlasting guidance and challenging miracle. Post-gradual revelation begins in the last year of the Holy Prophet’s ministry. The Holy Prophet said that Gabriel used to place the Qur’an before him every year but this year he placed it twice before him as it was the Holy Prophet’s last year in this material world. It was approximately three months before the Holy Prophet’s repeated declaration:

“ I am leaving among you two precious things, the Book of God and my Ahl al-Bayt.”

It is obvious, then, that the arrangement of the post-gradual revelation should be in accordance with the order of the Qur’an or pre-gradual revelation because circumstances may require an earlier recitation of a portion which might be next in the order of the pre-revealed arrangement.

This fact is supported by the Qur’an

“Verily, on Us is the collection of it and the recital of it! (Ch. LXXV:v 17)

Also there are the traditions indicating that the Holy Prophet used to order the scribes to place the revealed verses of different rhythmical pitch in the relevant chapters; and the Qur’an was revised by Gabriel twice in the last year of the Prophet’s ministry. Therefore, the place and the date of revelation have no bearing on the order of arrangement of the Qur’an in post-gradual revelation. What we find written in the beginning of every chapter about the date and place of revelation ( whether revealed in Mecca or Medina) are not part of the Qur’an. People had marked these out for their reference. Thus, it is not correct to consider the present placing of the Madani Chapters before Makki and vice versa as a sign of disorder and lack of proper arrangement.”

Page #’s: 30-32. Book: Essence of The Holy Qur’an (The Eternal Light) By: Ayatullah Agha Haji Mirza Mahdi Pooya

[S.M.H.A.]

1 hour ago, Fahad Sani said:

5.   There are two types of ayahs in Quran in general. As Allah said in Aal Imran 7.
He is the One Who has revealed to you the Book. Some of its verses are decisive - they are the foundation of the Book - while others are allegorical. Those whose hearts are infected with disbelief follow the allegorical part to mislead others and to give it their own interpretation, seeking for its hidden meanings, but no one knows its hidden meanings except Allah. Those who are well grounded in knowledge say: "We believe in it; it is all from our Rabb." None will take heed except the people of understanding.

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ {7}

[Shakir 3:7] He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.

[Pickthal 3:7] He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.

[Yusufali 3:7] He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.

[Pooya/Ali Commentary 3:7]

As explained in the commentary of verse 2 of al Baqarah the Quran was revealed to the Holy Prophet. He knew the true meaning of every verse, or after him, it was Ali who claimed that he knew when, why and for whom every verse of the Quran was revealed.

Most of the verses of the Quran are clear and decisive. There is no ambiguity in them. They are known as the muhkamat. They relate to the fundamentals of the faith, such as the oneness of Allah, the directions pertaining to the practice of the faith and the laws governing the day to day life of the faithful. They can neither be changed nor modified. Any man of average intelligence can understand and follow them.

The mutashabihat are the verses which have been composed in subtle and profound diction and style. They carry implications other than the literal meanings, and therefore, are capable of giving different significations, like "The hand of Allah is on their hands" in verse 10 of al Fat-h. Verse 1 of al Hud says that the Quran is a book of clear and decisive verses. Verse 23 of al Zumar says that Allah has sent down the very best discourse as a book conformable in its repetition and consimilarity. Only the men of understanding who possess a higher level of intelligence contemplate and find out the meaningful implications of such verses. Average and ordinary minds cannot figure out or have knowledge of the real purport of such verses, and if they try this on their own, they are bewildered and go astray. As mentioned in the commentary of verse 1 of al Baqarah, the huruf muqatta-at are also meaningful but their subtle and profound meanings are known to Allah and His chosen representatives (Muhammad and ali Muhammad) only. Therefore, those who know the true purport of these symbolic letters occupy the highest position in the domain of knowledge and wisdom. In the well-known tradition of thaqalayn the Holy Prophet has clearly made known the fact that whoso remains attached with the Quran and his Ahl ul Bayt, after his departure from this world, will never go astray, because these two weighty authorities will never be separated from each other, and joined together, they shall meet the Holy Prophet at the spring of Kawthar; and "I am the city of knowledge and Ali is its gate", said the Holy Prophet in order to guide the faithfuls so that, to have knowledge of the Quran, they must refer to Ali and his Ahl ul Bayt, who alone know the true meanings of the mutashabihat.

Zaygh means disease, perversity, evil, and wicked intention, the inclination to go against the truth and to blunder, revolt and go astray. Fitna means to create mischief, or to create difference of opinion and to mislead.

"None knows its interpretation except Allah and those (who are) firmly rooted in knowledge", renders null and void all attempts made by scholars to discover the true meanings of themutashabihat. The firmly rooted in knowledge are those whom Allah Himself gives the knowledge, as verse 49 of al Ankabut says: But it is clear revelations in the hearts of those who have been given knowledge. Therefore, the observation of the Ahmadi commentator that reading various passages in the light of each discover the true significance of ambiguous passages, is based upon his inclination to go out of the right course. The Christians also try in vain to assign divinity to Isa by calculating the numerical value of the haruf muqatta-at, and misinterpret the complex verses to suit their dubious theories.

How the complex verses can be interpreted is not mentioned in this verse, nor anywhere in the Quran, but it is clearly disclosed that besides Allah only those, endowed with divine knowledge, know the true meanings of the mutashabihat. The firmly rooted in knowledge are the Holy Prophet and his Ahl ul Bayt, the thoroughly purified ones (Ahzab: 33), who possess the desired purity of heart and soul, essential for receiving and holding the truth in order to use it (Waqi-ah: 77 to 79) to do good to themselves and to others. It is obvious that there is no conceivable necessity of revealing complex verses or letter symbols if even the Holy Prophet, to whom the Quran was revealed, did not know their meanings. It is only a hypothetical inquiry, otherwise there is the clear mention of rasikhuna fil ilm (the firmly rooted in knowledge) in this verse, the first among whom is the Holy Prophet, and after him, as said earlier, his Ahlul Bayt are the custodians of his knowledge and wisdom, who alone are entitled to interpret every word of the Quran.

In reply to Anas bin Malik's query about rasikhuna fil ilm the Holy Prophet said:

"They are those whose hands do not do aught but that which is just, righteous and good; whose tongues do not utter aught but that which is true; whose hearts and minds are enlightened and rational; whose stomachs are free from that which is forbidden."

The ayah al tat-hir (Ahzab: 33) confirms that only the thoroughly purified Muhammad and ali Muhammad are the rasikhuna fil ilm. Verse 13 of Luqman says that polytheism (shirk) is the most grievous inequity, the worst type of impurity. It is a historical fact that all the companions of the Holy Prophet, before embracing Islam, for a long time in their lives, were idolworshippers. The Holy Prophet, Bibi Fatimah and Ali ibna abi Talib and their children were the only ones who were free from the impurity of polytheism right from the day they were born. All Muslims, in every age, add karamallahu wajhu (Allah graced and honoured his face above others) after the name of Ali, because he never worshipped any ghayrallah (other than Allah). The Holy Prophet pointed out the essential purity of body and soul in Ali, equal to his own purity, when he said:

"O Ali! Your flesh is my flesh, your blood is my blood. You and I are from one and the same divine light"

Verses 18 of Ali Imran, 162 of al Nisa, 49 of Ankabut, and 11 of al Mujadalah refer to those who have been divinely endowed with knowledge.

As ordinary human beings are unable to know the meanings of the mutashabihat, the divine mercy guides the sincere seekers of the truth to turn to the ahladh dhikr, the Holy Prophet and his Ahlul Bayt (see commentary of verse 43 of al Nahl and verse 7 of al Anbiya):

"So ask the people of dhikr (the reminder or the Quran) if you do not know."

Aqa Mahdi Puya says:

Nothing in the earth or in the heavens is hidden from Allah, the self-subsisting, because He is the author of the book of creation (the development of the embryo has been mentioned in the previous verse as an example). In this verse He says that the author of the book of creation is also the author of the book of legislation (the Quran).

The book of creation (the universe) contains miscellaneous signs. Some are clear. Some are intricate and perplexing. For example (in the book of creation) the function and the significance of every part of the human structure has been studied and defined except the "appendix". Now a rational student of the book of creation will say:

"As no part is without some significance, this also must have some meaning, though I have not yet understood it."

On the contrary a mischief-maker will mix up that which is known with that which is not known and deny both by saying:

"As no reason or significance is found in this part, therefore, there is no reason or significance in the whole."

Likewise in the book of legislation, some signs (verses) are clear and decisive (muhkam), and some have several possible meanings (mutashabih), therefore, the rational mind will try to understand the mutashabih (unclear) verses in the light of the muhkam (clear and decisive) verses, by proceeding from the known to the unknown or from the concrete to the abstract; but the perverse mind will judge that which is certainly precise and definite in the light of the complex so as to mislead people by dubious misinterpretations.

Verse 1 of al Hud says that all the verses of the book are well arranged and firmly established. The arrangement of the words in the verses and the verses in the surahs is so accurate and proper that they all form a consistent unity, though they were separately revealed. It implies that the Quran was already arranged and established before its revelation, which is confirmed by verse 105 of Bani Israil. In verse 23 of al Zumar, the book is presented as consistent, consimilar and conformable in its parts(mutashabihan). But in this verse mutashabihat refers to the meanings, the implications, the connotations and the denotations of the complex passages.

Muhtam (clear) and mutashabih (complex) are relative terms. What is unclear to some may be apparent and definite to others. There may be quite a few features and viewpoints inherent in certain ideas, or commands, or narrations. Studying them from a particular angle will make their meaning and purpose crystal clear but their clarity may turn into obscurity when they are viewed from another standpoint. At all events, the complex should be examined and interpreted in the light of that which is clear and decisive, or as explained by the Holy Prophet, or by those whose authority has been established by the Holy Prophet and the Quran (see pages 1 to 7, commentary of verses 6 and 7 of al Fatihah, and verses 2, 30 to 37 and 124 of al Baqarah). In the light of verses 16 to 19 of al Qiyamah, the divine agency collects, recites and interprets the Quran. As the book is a guidance for mankind, there should be no unintelligible or incomprehensible passage in it. There is none. As asserted by the Ahlul Bayt,rasikhuna fil ilm is conjuncted with Allah and yaquluna is an adverbial clause qualifying the state of knowledge, referring to rasikhun. In the Nahj al Balagha, Ali ibna abi Talib says that the rasikhuna fil ilm believe in the unknown in the light of the known. As explained in the commentary of verse 3 of al Baqarah the knowledge of the ghayb(unknown) is with the infinite, therefore, the awareness of the finite created beings, even if they are endowed with the divine insight, cannot be at par with the absolute wisdom of the ghayb ul mutlaq, the hayyul qayyum creator. All that which becomes (in obedience) effective, as soon as He wills, is knowable to man. A finite being can know as much as the infinite all-wise likes him to know and grow in knowledge, which implies that basically his knowledge was insufficient but he rises towards the level of perfection, with the help of divine endowment, on his own merits, to become aware of the meanings of all that which has been revealed in the book, because, if it is not so, such revelations (mutashabihat) would be unprofitable and frustrating. So what Imam Ali ibna abi Talib and Imam Muhammad bin Ali al Baqir have said in this connection is true.

http://quran.al-islam.org/

*****

Review Commentary if 3:7

Tafsir Al-Mizan BY ALLAMAH MUHAMMAD HUSSEIN TABATABAI

 http://www.almizan.org/

[S.M.H.A.]

1 hour ago, Fahad Sani said:

Maida 35 says… Seek waseela or means of nearness to Allah. (mostly this part of ayah is only quoted)

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
O believers! Fear Allah and seek the means to be closer to Him and make Jihad (struggle) in His Way so that you may be successful.

 

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ {35}

[Shakir 5:35] O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.
[Pickthal 5:35] O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive in His way in order that ye may succeed.
[Yusufali 5:35] O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper.
[Pooya/Ali Commentary 5:35]

Wasilah is a means of access to a thing or a being.

If Allah had willed He could have guided mankind directly through inspiration, but in His infinite wisdom, He had not deemed it desirable. He selected and appointed His representatives to convey His message and laws to people and administer their affairs in every age. Please refer to pages 1 to 7, and the commentary of al Baqarah: 2 to 5, 30 to 38, 48, and 124 to know that the Holy Prophet and his Ahl ul Bayt are the only means of approach to Allah.

Thus wasilah or means of access to Allah is to faithfully follow the Holy Prophet and the holy Imams of his holy house, who have been thoroughly purified by Allah (Ahzab: 33).

The Holy Prophet said:

"I and Ali are from one divine light."

"I will soon be called back, so I will have to go away from you, but I leave behind, amid you, the thaqalayn (two weighty indispensable influential authorities), the book of Allah and my Ahl ul Bayt. Should you be attached to these two, never, never shall you go astray, after me, for verily these two will never be separated from each other; and, joined together, they shall meet me at the spring of Kawthar."

"My Ahl ul Bayt amongst you are like the ark of Nuh. He who sails on it will be safe; but he who holds back shall be drowned and lost.".

http://quran.al-islam.org/

*****

Review Commentary if 5:35

Tafsir Al-Mizan BY ALLAMAH MUHAMMAD HUSSEIN TABATABAI

http://www.almizan.org/

[S.M.H.A.]

1 hour ago, Fahad Sani said:

Isra 57 says… Those whom they call upon besides Allah, themselves seek waseela to Allah.

 أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
Those to whom they call, themselves seek the means of access to their Rabb - trying as to who can be more near - they hope for His Mercy and fear His punishment, for the punishment of your Rabb is terrible indeed.

 

أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا {57}

[Shakir 17:57] Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.
[Pickthal 17:57] Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
[Yusufali 17:57] Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.
[Pooya/Ali Commentary 17:57]

Aqa Mahdi Puya says:

It is futile to worship prophets, angels and heroes, inspite of the fact that they are good and holy and near to Allah, because even they seek means of access or approach (wasilah) to Allah.

Some schools of thought view that obedience itself is the wasilah, but verse 35 of al Ma-idah (see its commentary) does not agree with this point of view, as the believers are asked to seek wasilah besides taqwa, therefore obedience cannot be wasilah. The Quran and the Ahl ul Bayt teach us that the Holy Prophet's blessings and his prayer for forgiveness is a means of access or approach to Allah besides man's own deeds, because the Holy Prophet is the first and the foremost in the order of submission to and worship of Allah, being the seal of the prophets, and the superior-most among them. There are traditions, accepted by those scholars who do not follow the Ahl ul Bayt, which report that the companions of the Holy Prophet used to seek his prayers as the means of approach to Allah.

[S.M.H.A.]

1 hour ago, Fahad Sani said:

Allah taunt them on this type of approach. As it is also confirmed by Zumar 3.

 أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.

 

أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ {3}

[Shakir 39:3] Now, surely, sincere obedience is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him aright who is a liar, ungrateful.

[Pickthal 39:3] Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate.

[Yusufali 39:3] Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful.
[Pooya/Ali Commentary 39:3]

Worship is due to none but Allah. Worshippers of material possessions and resources, power, intellect, leaders and ambition may pretend that they seek fulfilment of the goal of their life through these media which finally bring them nearer to Allah, but they are altogether on the wrong track.

Aqa Mahdi Puya says:

To take guardians beside Allah without His permission is strictly prohibited.

Verse 55 of al Ma-idah says:

Verily, your guardian is Allah and His messenger and those who believe and establish the prayer, and give the poor-rate while they are (in the state of ruku) bowing down.

(Refer to the commentary of Ma-idah: 55)

http://quran.al-islam.org/

*****

(Refer to the commentary of Ma-idah: 55 

Tafsir Al-Mizan BY ALLAMAH MUHAMMAD HUSSEIN TABATABAI

http://www.almizan.org/

[S.M.H.A.]

1 hour ago, Fahad Sani said:

For example, lets apply these rules to one of the most important concept in Quran which is mostly misunderstood by many shias and sunnis, i.e concept of waseela.

Word waseela is used two times in Quran. Surah Maida 35 and Surah Isra 57.
 

Need your understanding, regarding this switch  from a conceptual approach to finding Words?

Also, keeping point 10 in mind, and your acknowledgement that this is a misunderstood concept. Hence not one of the easily understood concepts, which as per your point 10 requires deep thinking. Do you think it  require the assistance of Hadith?

[ShiaMan14]

@S.M.H.A. - absolutely fantastic brother.

[StrugglingForTheLight]

7 hours ago, shiaman14 said:

@S.M.H.A. - absolutely fantastic brother.

I second that! Great work S. M. H. A.

Edited July 2, 2016 by StrugglingForTheLight